Chandogya upanishad (Ch.6,7&8)–33

 Chapter 8, Sections13,14,15 (the end)

Mantra 8-13-1

syamacchabalam prapadye sabalacchyamaṃ prapadye'sva iva romani vidhuya papam chandra iva rahormukhatpramuchya dhutva sariramakrtam krtatma brahmalokamabhisambhavamityabhisambhavamiti || 8.13.1|| iti trayodasah khandah ||

From the dark may I attain the diverse; from the diverse may I attain the dark. Shaking off papams as a horse shakes dust from its hair, freeing myself from the body as the moon frees itself from the mouth of Rahu, I fulfil all ends and obtain the eternal Brahmaloka. End of section thirteen

            In this Mantra, we have a prayer uttered by a saguna upasaka who is a seeker of krama mukthi. So he prays that he may shed all the papams, which are the obstacles for krama mukthi, before death, like the horse shaking itself free of all dust from its body and travel to Brahmaloka, attain Nirguna Brahma Jnanam there and get rid of the body like moon freeing itself from the hold of Rahu, at the end of the eclipse, through krama mukthi.  Swami Paramarthananda terms this and next Mantra as obscure Mantras as it is difficult to understand them without the help of Sri Sankara’s commentary.   For instance the Upanishad calls the Daharakasa Brahmaloka, inner Brahmaloka, syamam, dark, and the heavenly Brahmaloka as sabalam, diverse and gives the upasaka’s prayer as “I should get back to sabalam from this syamam” meaning he should travel to Brahmaloka after death to get krama mukthi as he has not got Nirguna Brahma Jnanam and also for him body is real.  With this prayer this section ends.

Mantra 8-14-1

akaso vai nama namarupayornirvahita te yadantara tadbrahma tadamrtam sa athma prajapateh sabham vesma prapadye yaso'ham bhavami brahmananam yaso rajnam yasovisaṃ yaso'hamanuprapatsi sa haham yasasam yasah syetamadatkamadatkam syetam lindu mabhigam lindu mabhigam || 8.14.1 || iti chaturdasah khandah ||

That which is described as Akasa manifests names and forms. These names and forms are within Brahman. Brahman is immortal; it is the Athma. May I attend the court of Prajapati. May I attain the glory of a brahmin, and also of a kshatriya and a vaisya. I wish to attain that glory. I am the glory of glories. May I not be born again and have a body covered with blood and dirt, which is toothless and at the same time wanting to eat.  End of section fourteen.

            Here the definition of Brahman is given for meditation as one who is bodiless, all-pervading like Akasa and that the Athma is Brahman.   The Upanishad also describes Brahman as that in which all the names and forms exist, and which is unattached and unaffected by them.  Brahman manifests them on Creation as Saguna Brahman through the power of Maya. This upasaka meditates on Akasa as Saguna Brahman. The latter part of the Mantra gives his prayer for travel to Brahmaloka after death and attaining krama mukthi there. His prayer for krama mukthi is expressed in two ways.  One as a prayer for all the glories of all the beings to be his in Brahmaloka, as this is possible only if he merges in Brahman, as Lord Krishna says in Bhagavad Gita (10-41);

Yadyad vibhootimat sattwam shreemadoorjitameva vaa;

Tattadevaavagaccha twam mama tejom’shasambhavam.

Whatever being there is that is glorious, prosperous or powerful, that know thou to be a manifestation of a part of My splendour.

Second as the prayer for freedom from re-birth with its attendant freedom from the stay in womb wherein as a foetus one wallows toothless in blood and dirt. With this prayer this section ends.

Mantra 8-15-1

tadhaitadbrahma prajapataya uvacha prajapatirmanave manuh prajabhyaḥ acharyakuladvedamadhitya yathavidhanam guroh karmatiseshenabhisamavrtya kutumbe suchau dese svadhyayamadhiyano dharmikanvidadhadatmani sarvendriyani sampratishthapyahimsansarva bhutanyanyatra tirthebhyah sa khalvevam vartayanyavadayusham brahmalokamabhisampadyate na cha punaravartate na cha punaravartate || 8.15.1 || iti panchadasah khandah ||

Brahma taught this knowledge of the Athma to Prajapati, Prajapati to Manu, Manu to mankind. He who has studied the Vedas at the house of a teacher, according to the prescribed rules, during the time left after the performance of his duties to the teacher; he who, after leaving the teacher’s house, has settled down into a householder’s life and continued the study of the Vedas in an undisturbed place and made others (i.e. his sons and disciples) virtuous; he who has withdrawn all the sense— organs into the Athma; he who has not given pain to any creature except as approved by the scriptures—he who conducts himself thus, all through his life, reaches the World of Brahman after death and does not return.  End of Section fifteen.

            First the Upanishad highlights the importance of this teaching by stating that this teaching has come down from Brahma in the form of an unbroken guru-sishya parampara.  Brahma taught to Prajapathi and Prajapathi to Manu and Manu to his descendants, the mankind.  Then it outlines the conducive life-style to be pursued by one for carrying on the tradition and benefitting by it and to ensure the continuity of the tradition. First step is, stay in a gurukulam as a Brahmachari, serving the guru and learning the Vedas from the guru. Second step is; after completion of the stay in gurukulam, return home, get married and start to live as a Grihastha and in family life, to continue the study of Vedas undisturbed in a secluded place, allotting time for it among one’s other duties as a Grihastha and live a dharmic life as prescribed by the Vedas.  He must also take care to bring up his children virtuous and at an appropriate time after they become mature responsible adults, withdraw from family responsibilities to pursue actively the spiritual sadhanas practising ahimsa among other religious disciplines. This can be done practicing an introvert, withdrawal life-style, even staying with the family or taking to sanyasa as the final step.  One who leads such a life practicing Vedic values, engaged in upasana of Brahman is assured of travel to Brahmaloka after death.  Getting krama mukthi there, he is freed from the return to a womb. With this Mantra, the section, the chapter, as well as the Upanishad end and only the Shanthi Mantra which was given at the beginning of the Upanishad is repeated which we shall see now.

Shanthi Mantra

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

            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.  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

Acknowledgement

While concluding the series of blogs on ‘Chandogya upanishad (Ch.6,7&8)’ I wish to record my deep debt of gratitude to the speeches and writings on this subject, of:

1)  Swami Lokeswarananda

2)  Swamini Vimalananda

3)  Swami Paramarthananda 

4)  Swami Guruparananda

5)  Swami  Gurubhakthananda &

6)  Swami  Swahananda

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Chandogya upanishad (Ch.6,7&8)–32

 Chapter 8, Section 12

Mantra 8-12-1

maghavanmartyam va idam sariramattam mṛtyuna tadasyamṛtasyasarirasyatmano'dhishthanamatto vai sasarirah priyapriyabhyam na vai sasarirasya satah priyapriyayorapahatirastyasariram vava santam na priyapriye sprsatah || 8.12.1 ||

(Prajapathi said) “O Indra, this body is mortal. It is always held by death. Yet it is the base of the Athma, which is immortal and formless. The embodied self is subject to both happiness and unhappiness. In fact, there is no end to happiness and unhappiness so long as one is identified with the body. But neither pleasure nor pain touches one who is not identified with the body.

            This is the main section as in this section Athma Jnanam is taught. Athma is formless and has no body, asariri.  It has no relation with the body, though pervading the body and lending sentiency to the body through its reflection.  Athma is in the body but it is not of the body.  It is not a part, product or part of the body.  The body is three-fold, classified as sthula, sukshma, karana i.e. gross, subtle, causal sareeras. The body is mortal with death hanging over its head like a sword all its lifetime. The body is only the abode for the Athma which is the witness Self and is independent of all the three sareeras. It is Brahman and is free from pleasure and pain.  But when manifesting in the three sareeras with its reflection it appears to be embodied and is mistaken for the Self “I”.  This embodied self is subject to pleasure and pain. So until one identifies oneself with the embodied self out of ajnanam, one is subject to pleasure and pain.  When one realises that his real Self is Athma, the Brahman, and gives up identification with body, he becomes free of pain and pleasure.

Mantra 8-12-2

asariro vayurabhraṃ vidyutstanayitnurasariranyetani tadyathaitanyamushmadakasatsamutthaya param jyotirupasampadya svena rupenabhinispadyante || 8.12.2 ||

The air is formless. So also are clouds, lightning, and thunder. All these arise from the sky and assume their respective forms due to the heat of the sun.

            In this Mantra the Upanishad wants to convey that even though we don’t see the Athma, it is always within us.  It conveys this through the examples of clouds, lightning, and thunder. There is no body consisting of feet, hands etc., in the case of cloud and lightning and thunder.  Since they are unembodied, they serve as examples for the unembodied sakshi- Athma.  Prior to the rainy season, these forms are latent in the sky and are not manifested.  At the time of the rainy season, they appear in the sky and at the time of summer they become one with the sun. They were there, but they were not visible all the time. We see them only when the conditions are right; otherwise they are in a latent form, one with the sky.  Similarly, only when the Self-knowledge arises, the sakshi-Athma without the false cognition of identity with the three bodies is known in its natural form of Athma identical with Brahman.

Mantra 8-12-3

evamevaisha samprasado'smacchariratsamutthaya param jyotirupasampadya svena rupenabhinishpadyate sa uttamapurushah sa tatra paryeti jakshatkridanramamanah stribhirva yanairva jnathibhirva nopajanam smarannidam sariram sa yatha prayogya acharane yukta evamevayamasmincharire prano yuktah || 8.12.3 ||

In the same way, this serene Being arises from the body and, attaining the light of the Cosmic Self, appears in His own form. He is the Uttama Purusha, the Cosmic Self. He then freely moves about eating, playing, or enjoying himself with women, carriages, or relatives, not remembering at all the body in which he was born. Just as an animal (horse or bullock) is attached to a, chariot or cart, similarly Prana (life) remains attached to the body (due to karma).

            In this Mantra, Nirguna Brahman is called Uttama Purusha, the real identity of asariri Athma. Lord Krishna uses this expression in Bhagavad Gita (15-17) where he says ‘Uttamah purushastwanyah paramaatmetyudaahritah; (But distinct is the Supreme Purusha called the highest Self)”.  When one realises this identity through Self-knowledge, the illusory knowledge disappears through the power of right knowledge and the attachment to the body based on the former along with the wrong identification of body as one’s real self also vanishes.  He also realises his oneness with the rest of creation, as Athma being Brahman is one without a second, all-pervasive and total bliss only and as Brahman, he is also the Athma of all the beings.  Sri Sankara says that when you know your Self; when you know you are Brahman and that everything you see is nothing but Brahman, then you feel you are one with all. So all the pleasures that anyone enjoys is his also.  In whatever he does and enjoys, he does not have cognition of the body in which he was born.  Avidya, karma and kama tie ‘I’ to the body like a horse to a chariot.  But this is only a vyavaharika connection and a mithya connection too.

Mantra 8-12-4

atha yatraitadakasamanuvishannam chakshuh sa chakshushah purusho darsanaya chakshuratha yo vededaṃ jighranithi sa athma gandhaya ghranamatha yo vededamabhivyaharaniti sa atmabhivyaharaya vagatha yo vededam srnavanithi sa athma sravanaya srotram || 8.12.4 ||

Next, this organ of vision lies inside the space in the eyes. That is where the deity presiding over the eyes (i.e., the Athma) is. The eye is the instrument through which the Athma sees. Next, the one who knows ‘I am smelling this’ is the Athma. The organ of smell is the instrument through which the Athma smells. Next, the one who knows ‘I am speaking this’ is the Athma. The organ of speech is the instrument through which the Athma speaks. Next, the one who knows ‘I hear this’ is the Athma. The organ of hearing is the instrument through which the Athma hears.

            Earlier Prajapati had told Indra and Virochana that the person in the eyes is the Athma. Indra took it to mean that his own reflection was the Athma. But this is not what Prajāpati meant. He meant that there is a being within us who sees through the eyes and hears through the ears. He says that within the eye there is a space, and that is where the Athma is. Prajapati uses the word purusha to refer to the Athma.  The person in the eye uses the eye to see and the organ of smelling to smell. When the Athma, the purusha, wants to speak, it uses the organ of speaking. And when it wants to hear, it uses the organ of hearing. Athma is not spatially away from the three sareeras. It is in and through three sareeras.  It is immanent and transcendental.  The immanent nature is shown here by showing it is the adhishtanam of all organs and the blessing of Athma only makes them sentient. The transcendental nature was revealed earlier when it was described as Uttama Purusha. Athma is the eye of the eye, nose of the nose, ear of the ear, tongue of the tongue is revealed here. It is also the mind of the mind which will be revealed in the next verse.

Mantra 8-12-5

atha yo vededaṃ manvaniti satma mano'sya daivam chakshuh sa va esha etena daivena chakshusha manasaitankamanpasyanramate ya ete brahmaloke || 8.12.5 ||

Then, it is the Athma which knows ‘I am thinking this.’ The mind is its divine eye. The Athma, now free, enjoys seeing everything it wants to see in Brahmaloka through its divine mental eye.

            Next comes the mind. The mind is the principal organ. The Athma works through the mind, and by means of the mind it works through the eyes, ears, and other organs.  The mind is called here the daivam chakshuh, the divine eye, because the Athma sees through the mind.  One who is firmly established in Self-knowledge can enjoy whatever he wants mentally. And for such a person everything is Brahman and every place is Brahmaloka.

Mantra 8-12-6

taṃ va etam deva athmanamupasate tasmatteshaṃ sarve cha loka attah sarve cha kamah sa sarvaṃscha lokanapnoti sarvaṃscha kamanyastamatmanamanuvidya vijanatiti ha prjapatiruvacha prajapatiruvacha || 8.12.6 || iti dvadasah khandah ||

This Athma is also meditated upon by the gods. Therefore, all worlds and all desirable things are within their grasp. One who fully understands and realizes this Athma (with the help of teachers and the scriptures) is able to attain whatever worlds and whatever desirable things he wants. This is what Prajapati taught Indra. End of section twelve.

            In this Mantra Upanishad is praising the Self-knowledge, Athma-Jnanam, in order to tempt one to attain it.  Earlier the Upanishad (7-23) said,”Na alpe sukham asti, Bhumaiva sukham (There is no happiness in the finite, only in Bhuma, the infinite, there is happiness)”.  Athma, the Brahman, is infinite in terms of time and space.  Mundaka Upanishad (3-2-9) says “Sa yo ha vai tat paramam Brahma veda Brahm’aiva bhavathi (Whoever knows the supreme Brahman, becomes the very Brahman)”.  So one who fully understands and realizes the Athma, has all the worlds and all things therein at his command, if he wants but he feels fulfilled and fully satisfied and is desire-free.  With this Mantra, Prajapathi’s teaching ends and also this section.

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Chandogya upanishad (Ch.6,7&8)–31

 Chapter 8, Section 11

Mantra 8-11-1

tadyatraitatsuptah samastah samprasannah svapnam na vijanaatyesha athmeti hovachaitadamrtamabhayametadbrahmeti sa ha santahṛdayah pravavraja sa haprapyaiva devanetadbhayam dadarsa naha khalvayamevam sampratyatmanam janatyayamahamasmiti no evemani bhutani vinasamevapito bhavati nahamatra bhogyam pasyamiti || 8.11.1 ||

(Prajapathi said) "When a person is asleep, with senses withdrawn and serene and sees no dream-that is the Athma. It is immortal and fearless. It is Brahman." Then Indra went away satisfied in heart. But even before he had reached the gods, he got this doubt: "In truth this (i.e. the one in dreamless sleep) does not know itself as if it has gone to annihilation, as it were. I do not see any good in this."

            After the second stay of thirty-two years Prajapathi said to Indra “When a person is in dreamless deep sleep, sushupthi avastha, he is calm and composed as his senses are withdrawn into mind and mind is also at rest. This suptha purusha, the deep-sleep self is the Athma and this is fearless and immortal and this is Brahman.”  In the earlier teachings he pointed to Visva, the waker-self, and to Taijasa, the dream-self, both with Athma as lakshyartha, as Athma. In both occasions Indra mistook the vachyartha as Athma and returned later for further teaching when he found by reasoning that it is not correct. And now Prajapathi has pointed to Prajna, the suptha purusha, whose lakshyartha also is Athma, as Athma. This time also Indra missed the point and went away satisfied thinking that Prajna is the Athma. But on the way to Indra-loka, he thought “‘When I have dreamless sleep, why is it that I am not conscious of anything—inner world or outer world or even of myself? It’s as if I have been annihilated and everything has disappeared. How could this Athma which Prajapathi is repeatedly telling as fearless and immortal can be a Sunyam? So I will go back to Prajapathi once again seeking clarification”.  So reasoning Indra returned to Prajapathi with samitpani in hand.

Mantra 8-11-2&3

sa samitpaṇih punareyaya tam ha prajapatiruvacha maghavanyacchantahrdayah pravrajih kimicchanpunaragama iti sa hovacha naha khalvayam bhagava evam sampratyathmanam janatyayamahamasmithi no evemani bhutani vinasamevapito bhavati nahamatra bhogyam pasyamiti || 8.11.2 ||

evamevaisha maghavanniti hovachaitam tveva te bhuyo'nuvyakhyasyami no evanyatraitasmadvasaparani pancha varshanithi sa haparani pancha varshanyuvasa tanyekasatam sampeduretattadyadahurekasatam ha vai varshani maghavanprajapatau brahmacaryamuvasa tasmai hovacha || 8.11.3 || iti ekadasah khandah ||

Indra returned with fuel in hand. Prajapati asked: ‘Indra, you left happy in mind. What has made you come back?’  Indra replied: ‘Revered Sir, when the self is in deep sleep, it is not able to recognize itself as “I am so-and-so,” as it does when it is awake. Not only that, it does not even recognize beings around it. It is as if the self has reached utter annihilation. I don’t see anything good in this’. (2) Prajapati said: ‘Indra, it is so. I will explain the Athma to you again. Stay here another five years.’ Indra lived there another five years. The total time Indra spent thus was one hundred and one years. This is what sages refer to when they say, ‘Indra lived with Prajapati for one hundred and one years practising Brahmacharya.’ Then Prajāpati said to him: (3) End of Chapter eleven.

            Indra came back again to Prajapathi carrying samithpani as an expression of his desire to learn further.  Though Prjapathi guessed the purpose he didn’t show it and asked the reason for his return.  Then Indra narrated his deliberation on Prajapathi’s teaching and said “Revered Sir, the suptha purusha, the deep-sleep-self, no doubt, is free from the drawbacks seen in the case of svapna purusha, but it is also not free from drawbacks. In deep sleep it is not aware of itself nor of the world outside. It is if it has been annihilated and everything has disappeared. I feel it cannot be the immortal Athma and so I want to know more about the Athma”.  Hearing him Prajapathi thought, “Now Indra has negated the karana sareera also as Athma.  Earlier by negating Visva and Taijasa he has negated the sthula sareera and sukshma sareera and with this negation, all the three sareeras had been negated and he is to be taught about Athma only straight”.  Since impurities lingering in Indra’s mind were very little, now Prajapathi asked Indra to stay for another five years only, making it in total of one hundred and one years, practising Brahmacharya to attain total chitta suddhi.  The reason for this long stay in this story is to stress the importance of chitta suddhi for gaining Self-knowledge unlike the gaining of secular knowledge, where chitta ekagratha alone is sufficient.  Indra stayed there for another five years and at the end of the period Prajapathi gave his final instructions on Athma, which will appear in the next section.  This section ends here.

Chandogya upanishad (Ch.6,7&8)–30

 Chapter 8, Sections 9 & 10

Mantra 8-9-1

atha hendro'prapyaiva devanetadbhayam dadarsa yathaiva khalvayamasmincharire sadhvalamkrte sadhvalamkrto bhavati suvasane suvasanah pariskrte parishkrta evamevayamasminnandhe'ndho bhavati srame sramah parivrkne parivrkno'syaiva sarirasya nasamanvesha nasyati nahamatra bhogyam pasyamiti || 8.9.1 ||

But Indra, even before he had reached the gods, saw this difficulty: "As this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes.  I don’t see that anything good will come from this’.

            Whereas Virocana thought Prajapati was saying the body was the Athma, Indra thought he was saying the reflection was the Athma.  Further he had a more refined mind due to the practice of Ahimsa unlike the asuras who had the habit of hurting others for their gains and pleasure. So even before he returned to Indraloka his mind was assailed with a doubt as he thought thus. “‘How can that reflection be my Athma?   For when I first looked at the reflection in the water it looked one way. Then when I put on fine clothes it looked another way. Suppose I lose a limb. The reflection will show that there is a limb missing. Whatever change there is in the body will show on the reflection. And if the body perishes, the reflection will be gone. So it cannot be the Athma as guru himself spoke of the Athma as something free from change, free from all defects, and immortal.  So I must approach him again and seek clarification expressing my doubts.”  Since Indra had sraddha in guru’s words, he thought he may be wrong in understanding guru’s words rather than imagining guru was wrong in his teaching.

Mantras 8-9-2&3

sa samitpaniḥ punareyaya tam ha prajapatiruvacha maghavanyacchantahrdayah pravrajih sardham virochanena kimicchanpunaragama iti sa hovacha yathaiva khalvayam bhagavo'smincharire sadhvalamkrte sadhvalamkrto bhavati suvasane suvasanah parishkrte parishkrta evamevayamasminnandhe'ndho bhavati srame sramah parivrkne parivrkno'syaiva sarirasya nasamanvesha nasyati nahamatra bhogyam pasyamiti || 8.9.2 ||

evamevaisha maghavanniti hovachaitaṃ tveva te bhuyo'nuvyakhyasyami vasaparani dvatrimsatam varshaniti sa haparani dvatrimsatam varshanyuvasa tasmai hovacha || 8.9.3 || iti navamah khandah ||

Indra returned with fuel in hand. Prajapati asked: ‘Indra, you left with Virochana happy in mind. What has made you come back?’ Indra replied: ‘Revered Sir, when the body is well decorated, the reflection is also well decorated. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the reflection is also neat and clean. Again, suppose a person is blind. Then the reflection will show a blind body. Or if the body is lame, the reflection will show a lame body. Or if the body is hurt in some way, the reflection will show the same. Then again, if the body is destroyed, the reflection is gone. I don’t see anything good in this’. (2) Prajapati said: ‘Indra, it is so. I will explain the Athma to you again. Stay here another thirty-two years.’ Indra lived another thirty-two years there. Then Prajapati said to him— (3). End of section nine.

            Indra went back with samithpani in hand as a sign of humility and as an expression of his desire to learn more about the Athma.  Prajapathi was happy that one of the two had come back seeking further instructions.  But he did not show it and asked Indra the purpose of his return.  For, after all, he left earlier happy and satisfied with Virochana.  Then Indra narrated his doubt and told him that he is not satisfied with his earlier conclusion that the reflection is the Athma.  Prajapathi affirmed the correctness of the doubt and he said that he will explain the Athma to him again and asked him to prepare himself to receive the teaching by staying with him for another thirty-two years. Indra lived there for another thirty-two years practicing Brahmacharya and at the end of the period Prajapathi instructed him. What he said will be stated in the next section. The section nine ends here.

Mantras 8-10-1&2

ya esha svapne mahiyamanascharatyesha athmeti hovachaitadamrtamabhayametadbrahmeti sa ha santahrdayah pravavraja sa haprapyaiva devanetadbhayaṃ dadarsa tadyadyapidam sariramandham bhavatyanandhah sa bhavati yadi sramamasramo naivaisho'sya doshena dushyati || 8.10.1 ||

na vadhenasya hanyate nasya sramyena sramo ghnanti tvevainaṃ vicchadayantivapriyavetteva bhavatyapi roditiva nahamatra bhogyam pasyamiti || 8.10.2 ||

(Prajapathi said) "He who moves about, adored, in dreams-this is the Athma, this is immortal, fearless. This is Brahman."  Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: "Although this dream- self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this dream-self is not affected by the defects of the body, nor killed when the body is killed, nor one-eyed when the body is one-eyed; yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this doctrine." (1&2)

            After thirty-two years, Prajapati said to Indra, ‘When you are asleep you have dreams and you find yourself moving about as if you are very great and powerful. That dream-self is the Athma.  That is fearless, immortal and that is Brahman.’  In the earlier teaching he pointed to Visva, the waker-self, whose lakshyartha is Athma, the Consciousness as Athma.  Now he is drawing attention to Taijasa, the dream-self, whose lakshyartha is also Athma, the Consciousness, to reveal the Athma.  Indra this time also understood wrongly the vachyartha, the dream-self, as Athma and left satisfied.  This time Prajapathi was not worried that Indra has not understood for he was confident that Indra who had shown discrimination in rejecting the gross body as anathma will realise his mistake before long.  True to his thinking Indra on the way back began to think about what Prjapathi had said and he thought “It is true that dream-self is independent of the body and is not affected by the defects of the body. But I find that even in my dreams I am sometimes happy and sometimes unhappy. Sometimes I am in pain, and sometimes I am crying. And sometimes I even see myself being chased by someone and I am frightened. Prajapati said the Athma is free from fear, so how could this fear come? It should not happen. If the Athma is subject to such limitations and unpleasant experiences, then it is not free and perfect. So, I am not happy with my thinking and I will seek further clarification.”

Mantras 8-10-3&4

sa samitpanih punareyaya tam ha prajapatiruvacha maghavanyachchantahrdayah pravrajih kimichchanpunaragama iti sa hovacha tadyadyapidam bhagavah sariramandham bhavatyanandhah sa bhavati yadi sramamasramo naivaisho'sya doshena dushyati || 8.10.3 ||

na vadhenasya hanyate nasya sramyena sramo ghnanti tvevainam vicchadayantivapriyavetteva bhavatyapi roditiva nahamatra bhogyam pasyamityevamevaisha maghavanniti hovachaitam tveva te bhuyo'nuvyakhyasyami vasaparani dvatrimsatam varshaniti sa haparaṇi dvatrimsatam varshanyuvasa tasmai hovacha || 8.10.4 || iti dasamah khandah ||

Indra returned (to Prajapati) with fuel in hand. Prajapati asked him: "O Indra, you went away satisfied in heart; now for what purpose have you come back?" He (Indra) replied: "Venerable Sir, although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, nor killed when the body is killed, nor one-eyed when the body is one-eyed; yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this." "So it is, Indra," replied Prajapati. "I shall explain the Athma further to you. Live here for another thirty-two years." Indra lived there for another thirty-two years. Then Prajapati said to Indra: (3&4). End of section ten.

            Indra came back to Prajapathi carrying samithpani as an expression of his desire to learn further.  Though Prjapathi guessed the purpose he didn’t show it and asked the reason for his return.  Then Indra narrated his deliberation on Prajapathi’s teaching and said “Revered Sir, the dream-self, no doubt, is free from the drawbacks that body had but it is also not free from drawbacks as in dream, it is conscious of pain, feels sad and miserable, gets chased and even killed.   So I feel it cannot be the Athma, as I have heard from you that it is immortal, fearless and without grief or sorrow.  So Sir, please explain to me about the Athma again”.   Then Prajapathi affirming the correctness of his doubt, said that he will explain the Athma to him again and asked him to prepare himself to receive the further teaching by staying with him for another thirty-two years. Indra lived there for another thirty-two years practicing Brahmacharya and at the end of the period Prajapathi instructed him. What he said will be stated in the next section. The section ten ends here.

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Chandogya upanishad (Ch.6,7&8)–29

 Chapter 8, Section 8

Mantras 8-8-1&2

udasarava athmanamavekshya yadatmano na vijanithastanme prabrutamiti tau hodasarave'vekshamchakrate tau ha prajapatiruvacha kim pasyatha iti tau hochatuh sarvamevedamavam bhagava athmanam pasyava a lomabhyah a nakhebhyah pratirupamiti || 8.8.1 ||

tau ha prajapatiruvacha sadhvalamkrtau suvasanau parishkṛtau bhutvodasarave'vekshethamiti tau ha sadhvalamkrtau suvasanau parishkrtau bhutvodasarave'vekshamchakrate tau ha prajapatiruvacha kim pasyatha iti || 8.8.2 ||

(Prajapati said) ‘Look at yourselves in a pan of water. If you have any doubts about the Athma then let me know.’ They then looked at themselves in the water, and Prajapati asked, ‘What do you see?’ They replied, ‘Revered Sir, we see the reflection of our entire self, including even our hair and nails’. (1) Prajapati said to them, ‘After getting well-dressed and putting on fine clothes and making yourselves neat and clean, then look into the pan of water.’ So the two of them got well-dressed in fine clothes, and made themselves neat and clean. Then they looked into the pan of water. Prajapati asked, ‘What do you see?’. (2)

            Prajapati told them to bring a pan of water. They brought it, and he said: ‘Look in the water. What do you see? If you have any doubt, if it is not clear to you exactly what I mean when I say the Athma is in the water, then ask me.’  But instead of thinking and questioning, they simply said they saw the reflection of their own bodies, from the hair to the nails. When they included the hair and nails also, it was obvious that they were still mistaking their reflection only as Athma.  So Prajapati again tells them to look into the pan of water, but this time after washing themselves and putting on fine clothes and ornaments.  Through this he was trying to raise a doubt in their minds as the reflection would have changed and Athma does not undergo any change. So he raised again the question regarding what they see then.

Mantra 8-8-3

tau hochaturyathaivedamavam bhagavah sadhvalamkrtau suvasanau parishkrtau sva evamevemau bhagavah sadhvalamkrtau suvasanau parishkrtavityesha athmeti hovachaitadamrtamabhayametadbrahmeti tau ha santahrdayau pravavrajatuh || 8.8.3 ||

The two of them said, ‘Revered sir, just as we are well-dressed in fine clothes, and neat and clean, in the same way, these two reflections are well-dressed in fine clothes, and neat and clean.’ Prajapati said: ‘That is the Athma. It is immortal and fearless. It is Brahman.’ The two of them left then, happy in mind.

            Now Indra and Virochana state that they see themselves with fine clothes and ornaments on.  It should have been obvious to them that Athma is not the body with the fine clothes, as what they earlier mistook as Athma had not these fine clothes and ornaments and Athma is one without change.  But they did not change from their mistaken conviction that the physical body is Athma and raised no doubts. Prajapati who was trying to provoke them into thinking that Athma is not the body they saw in the reflection as Athma does not undergo change now agreed with them as before and only reiterated that Athma is deathless and is free from fear. They also left very happy and satisfied thinking they had the knowledge of Athma.

Mantras 8-8-4&5

tau hanvikshya prajapatiruvachanupalabhyathmanamananuvidya vrajato yatara etadupanishado bhavishyanti deva vasura va te parabhavishyantiti sa ha santahrdaya eva virochano'suranjagama tebhyo haitamupanishadam provachatmaiveha mahayya athma paricharya atmanameveha mahayannatmanam paricharannubhau lokavavapnotimam chamum cheti || 8.8.4 ||

tasmadapyadyehadadanamasraddadhanamayajamanamahurasuro batetyasuranam hyeshopanishatpretasya sariram bhikshaya vasanenalamkareneti samskurvantyetena hyamum lokam jeshyanto manyante || 8.8.5 || iti ashtamah khandah ||

Seeing them leave, Prajapati said to himself (loud); ‘They are going without realizing or knowing anything about the Athma.  Whoever among them, whether gods or demons, who will understand the teaching this way (thinking the body to be the Athma) will be lost.’  Virochana, the king of the demons, went back to the demons happy in mind and declared to them the doctrine: ‘The body is the Athma, and in this world it should be worshipped and taken care of. If the body is worshipped and well taken care of in this world, one attains both this world and the next.’ (4) Therefore, even today they say of one who does not practise charity, who has no faith and who does not perform sacrifices: "He is verily a demon"; for such is the doctrine of the demons. The demons deck the bodies of the dead with garlands and perfume, with clothes and with ornaments, for they think that thus they will win the world beyond. (5) End of the section eight.

            Prajapathi was feeling very sorry for the two kings, Indra and Virochana, who were going away happily satisfied with their wrong understanding of the Athma as the correct one and began to talk aloud as they were leaving hoping fondly that like his previous declaration these words also will reach their ears and make them rethink their conclusion. He said, “It is a pity these two have gone away with wrong conclusion. They should have thought, “When the body changes, does the Athma also change?  It cannot be as Athma is changeless” and asked me for clarification. But they left satisfied because they have not understood.  Whoever continues to think that body or its reflection is Athma will be lost in samsara only without attaining Moksha."  

Of the two, Virochana and Indira, Virochana understood that the body whose reflection he saw in the eye and also in the water in the pan as the Athma and started sharing this knowledge with his followers that by worshipping and taking care of the body, which is the Athma, one would gain not only this world, but the other world also.  Upanishad calls this doctrine, asura Upanishad.  Therefore, the one who cares for body and body alone and does not bother about values or Yajna is called an asura. Such people are only interested in sense pleasures, and they only believe in what can be perceived by the senses and what is present before them. They do not believe in God, and they are not interested in higher things. They are selfish and do not give anything in charity.  The body is everything to them. Even when someone dies, they decorate the body with all kinds of things they like—flowers, garlands, fragrance, ornaments, silk clothes. Everything is done to make the body appear beautiful, and they think if the body is properly decorated in this way, they will win the other world. With this description of asura way of thinking, this section ends.  What Indira thinks and does will come in the next section.

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Chandogya upanishad (Ch.6,7&8)–28

 Chapter 8, Section 7

Mantra 8-7-1

ya atmapahatapapma vijaro vimrtyurvisoko vijighatso'pipasah satyakamah satyasankalpah so'nvestavyah sa vijijnasitavyah sa sarvamscha lokanapnoti sarvmscha kamanyastamatmanamanuvidya vijanatiti ha prajapatiruvacha || 8.7.1 ||

Prajapati once said: "The Athma is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst and is one whose desires come true and whose thoughts come true. It is one which should be sought for and It is one which should be understood. He who has known this Athma (from the scriptures and a teacher) and understood It attains all the worlds and all desires."

            From this section we are entering into the topic of Nirguna Brahma Jnanam, called Prajapathi Vidya.  What we had been seeing earlier is Saguna Brahma Upasana that is called Dahara Vidya.  Nirguna Brahman is the lakshyartha of Paramathma while the vachyartha is Saguna Brahman.  This portion opens with the statement, Prajapathi once made.  He declared that the Paramatma who is free from old age, free from sins, free from death, free from sorrow, free from thirst, whose desires come true and whose thoughts come true should be known with the help of the scriptures and guru and should be understood i.e. realised and the one who has realised attains all the worlds and all his desires.  This description of Paramathma is the same as that of Saguna Brahman, we had seen in earlier Mantra (8-1-5). 'Attaining all his desires' means that he will attain Purnathvam, the state of being completely satisfied and happy with no wants and desires. 'Attaining all the worlds' means he attains Sarvatmatvam, feeling one with the all-pervading Brahman.

Mantras 8-7-2&3

taddhobhaye devasura anububudhire te hochurhanta tamatmanamanvecchamo yamatmanamanvishya sarvamscha lokanpnoti sarvamscha kamanitindro haiva devanamabhipravavraja virochano'suranam tau hasamvidanaveva samitpani prajapatisakasamajagmatuh || 8.7.2 ||

tau ha dvatrimsatam varshani brahmacharyamushatustau ha prajapatiruvacha kimicchantavastamiti tau hochaturya athmapahatapapma vijaro vimrtyurvisoko vijighatso'pipasah satyakamah satyasamkalpah so'nveshtavyah sa vijijnasitavyah sa sarvamscha lokanapnoti sarvamscha kamanyastamatmanamanuvidya vijanatiti bhagavato vacho vedayante tamichchantavavastamiti || 8.7.3 ||

Both the gods and the demons heard this and said “Well, let us seek that Athma by knowing which one can attain all the worlds and whatever things one desires.’ With this object in view, Indra among the gods and Virochana among the demons went to Prajapati, carrying fuel in their hands, without communicating with each other. (2) Both of them spent thirty-two years there practicing Brahmacharya. Then Prajapati said to them: ‘For what purpose are you staying here?’. They replied: ‘“Revered Sir, we learnt of your message: ‘The Athma which is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst, whose desires come true and whose thoughts come true; has to be sought for and should be understood. The person who has learned about the Athma and understood attains all worlds and all desires.’  Desiring that we have been living here.”

            Indra is the chief of the gods and goddesses, and Virochana is the chief of the demons. Both Indra and Virochana heard from people what Prajapati had said about the Athma, and they wanted to acquire this knowledge and get their desires satisfied and gain control over other worlds not knowing the true meaning of his statement. They decided to go to Prajapati for instructions, and being adversaries, they did not let the other know and kept their movements secret and confidential. But by chance both Indra and Virochana came to Prajapati at the same time.  Though both of them were rulers, yet they put aside their royal robes and regalia and went with great humility carrying fuel in hand as an offering.  As a preparation to make themselves eligible to receive the instructions they practised Brahmacharya for thirty-two years, staying with Prajapati. and serving him with humility, forgetting their royal status. Sri Sankara says that though previously Indra and Virochana were hostile to each other, now they were no longer jealous of each other and became even friendly, as their nature changed by the practise of Brahmacharya, self-control.  After thirty-two years, Prajapati one day asked them: ‘Why are you here? What do you want from me?’ Indra and Virochana replied: ‘We heard from people that you said the Athma is one without sin, without decay and death, without sorrow, without hunger and thirst and whose thoughts and desires come true and the one who knows this Athma and understands the Athma will attain all his desires and all the lokas.’  We want to know that Athma. That is why we have come to you and have been living here the past thirty-two years.’

Mantra 8-7-4

tau ha prajapatiruvacha ya esho'kshini purusho dṛsyata esha atmeti hovachaitadamrtamabhayametadbrahmetyatha yo'yam bhagavo'psu parikhyayate yaschayamadarse katama esha ityesha u evaishu sarveshvanteshu parikhyayata iti hovacha || 8.7.4 || iti saptamah khandah ||

Prajapati said to those two, ‘That which is seen in the eyes is the Athma.’ He also said: ‘This Athma is immortal and fearless. It is Brahman.’ Then they asked: ‘Lord, we see something when we look in water and again when we look in a mirror. Which is it?’ Prajapati replied, ‘The Athma is seen in all these’. End of section seven.

            Prajapathi said to them that what is seen in the eyes is Athma meaning the eye of the eye is Athma.  Eye of the eye is Athma, the Pure Consciousness, as explained in Kenopanishad Mantra 2, that eye being inert by itself, is able to see only through borrowed sentiency from Athma.  But they mistook it as the reflection seen in the eye.  If one stands before another person, he can see his reflection in the eyes of the other person.  They want to confirm the correctness of their conclusion. So they stated that they see their reflections in the water as well as mirror also and which one of them is the Athma.  Prajapathi understood they have misread his statement.  Instead of straightaway contradicting them and saying they are wrong he first affirmed that Athma is perceived in all these.  Prajapathi is also not wrong as Athma is everywhere in everything, only not in the way they have understood.  We will see in the next section how he is trying to correct their thinking, going in their way.  This section ends with Prajapathi’s affirmation.

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Chandogya upanishad (Ch.6,7&8)–27

 Chapter 8, Section 6

Mantras 8-6-1&2

atha ya eta hrdayasya nadyastah pingalasyanimnastishthanti suklasya nilasya pitasya lohitasyetyasau va adityah pingala esha sukla esha nila esha pita esha lohitah || 8.6.1 ||

tadyatha mahapatha atata ubhau gramau gacchatimam chamum chaivamevaita adityasya rasmaya ubhau lokau gachchantimam chamum chamushmadadityatpratayante ta asu nadishu srpta abhyo nadibhyah pratayante te'mushminnaditye srptah || 8.6.2 ||

Now, these naadis connected with the heart are each filled with a thin liquid, coloured reddish-brown, white, blue, yellow, and red. Verily the yonder sun also has these colours—reddish-brown, white, blue, yellow, and red. (1) Just as a long highway runs between two villages, this one and that yonder, so do the rays of the sun go to both these worlds, this one and that yonder. They spread out from yonder sun and enter into these naadis; they spread out from these naadis and enter into yonder sun.

            The heart is the place where one meditates on Brahman. The heart is said to be shaped like a lotus bud, and it also has some similarities to the sun. The sun emits its rays, which spread out in all directions. Similarly, the naadis arise from the heart and spread out in all directions in the body.  These naadis are filled with a very thin liquid with the colours, reddish-brown, white, blue, yellow and red. The rays of the sun have also all these colours. The rays of the sun are spread over the earth. They penetrate the naadis as well. In fact, the sun’s ray functions as a highway connecting the heart and the sun and the colouration of the thin liquid in the naadis is from the VIBGYOR or the seven colours of sun’s rays.

Mantra 8-6-3

tadyatraitatsuptah samasth samprasannah svapnam na vijanatyasu tada nadishu srpto bhavati tam na kaschana papma sprsati tejasa hi tada sampanno bhavati || 8.6.3 ||

When a man is sound asleep, with the senses withdrawn and serene and sees no dream, then he has entered into (the inner Akasa of the heart through) these naadis. Then no evil touches him, for he is filled with the light of the sun.

            When Jiva is in contact with external world it is waking state.  When the sense-organs are closed and Jiva moves within naadis it is dream state.  In sushupthi state i.e. deep sleep state, Jiva withdraws from the naadis as well and rests in the heart one with Brahman.  Free from the exhaustion common to the waking and dream states and resting in Brahman, he is serene. So all Jivas travel through naadis every day in change of avastha.  But at the time of death, Upasaka and non-upasaka leave the body through different naadis.  Upasaka, practicing Brahmacharya along with Daharakasa Upasana, alone goes to Brahma-loka through Sushumna naadi while there is no travel for Jivanmuktha as he attains videha mukthi at death. 

Mantras 8-6-4to6

atha yatraitadabalimanam nito bhavati tamabhita asina ahurjanasi maṃ janasi mamiti sa yavadasmachchariradanutkranto bhavati tavajjanati || 8.6.4 ||

atha yatraitadasmachchariradutkramatyathaitaireva rasmibhirurdhvamakramate sa omiti va hodva miyate sa yavatkshipyenmanastavadadityam gacchatyetadvai khalu lokadvaram vidusham prapadanam nirodho'vidusham || 8.6.5 ||

tadesha slokah | satam chaika cha hrdayasya nadyastasam murdhanamabhinihsrtaika | tayordhvamayannamrtatvameti vishvannanya utkramane bhavantyutkramane bhavanti || 8.6.6 || iti shastah khandah ||

Now when one becomes weak, those sitting around him keep asking: "Do you know me? Do you know me?"  As long as he has not departed from this body, so long he knows them. (4) Then when a person leaves the body, he goes upward with the help of these rays. If he dies while meditating on OM, his going up is assured; otherwise not. In the amount of time it takes his mind to move from one thought to another he can reach the realm of the sun. The sun is the gateway to Brahmaloka. Those who know the meaning of OM and think of it at the time of death enter Brahmaloka, and those who are ignorant of it are shut out of it. (5)  There is a sloka about this: “There are a hundred and one naadis connected with the heart. One of them goes up to the top of the head. A person who goes up through this naadi attains immortality. The other naadis go in different directions (that lead to rebirth) that only serve as channels for one to depart from the body.”  (6)  End of section six.

            When a person is in his death-bed, his friends and relatives crowd around him and keep asking him whether he can recognize them.  So long as Jivathma has not left the body he can recognize them though he may be struggling to express it.  But when Jivathma leaves the body he cannot recognize, as body becomes lifeless.  Jivathma leaves the body by sushumna naadi and travels upwards by suklagathi through sun’s rays and reaches Suryaloka, the gateway to Brahmaloka. He reaches there in no time as the time to reach the Suryaloka is only the time the mind takes to move from one thought to another and from Suryaloka goes to Brahmaloka.  This path is open only to Upasakas who had been practising Daharakasa Upasana with Brahmacharya and were meditating on 'OM' at the time of death.  As for other jivas, they leave by different naadis sidewards or even downwards and travel by krishna gathi to other lokas to continue the birth-death cycle, depending upon their karma.  The Upanishad is quoting a Mantra from Katha Upanishad (2-3-16) in support of this statement.  In this Mantra Yama is telling Nachiketas, while describing the benefits of Brahma Vidya, “Hundred and one are the naadis of the heart. Among them one emerges out through the crown of the head. Going up through that, one attains immortality. The others leave in different directions that lead to rebirth” With this, the section ends and also the portion of this chapter dealing with Daharakasa Upasana, called Dahara Vidya.

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