Chandogya upanishad (ch. 6,7 & 8) – 14

 Chapter 7, Sections 2 & 3

Mantras 7-2-1,2

vagvava namno bhuyasi vagva ṛgvedam vijnapayati yajurvedam samavedamatharvanam caturthamitihasapuranam panchamam vedanam vedam pitryamrasim daivam nidhim vakovakyamekayanam devavidyam brahmavidyam bhutavidyam ksatravidyam sarpadevajanavidyam divam cha pṛthivim cha vayum chakasam chapascha tejascha devaṃscha manushyamscha pasumscha vayamsi cha trnavanaspatinsvapadanyakitapatangapipilikam dharmam chadharmam cha satyam chanrtam cha sadhu chasadhu cha hrdayajnam chahrdayajnam cha yadvai vangnabhavishyanna dharmo nadharmo vyajnapayishyanna satyaṃ nanrtam na sadhu nasadhu na hrdayajno nahrdayajno vagevaitatsarvam vijnapayati vachamupassveti || 7.2.1 ||

sa yo vachaṃ brahmetyupaste yavadvacho gataṃ tatrasya yathakamacharo bhavati yo vachaṃ brahmetyupaste'sti bhagavo vacho bhuya iti vacho vava bhuyo'stiti tanme bhagavanbravitviti || 7.2.2 || iti dvitiyah khaṇdah ||

Speech is certainly superior to name. Speech makes known the Rig Veda, the Yajur Veda, the Sama Veda, and the fourth—the Atharva Veda; then the fifth—history and the Puranas; also, grammar, rules of the worship of ancestors, mathematics, the science of omens, the science of treasures, logic, moral science, etymology, the ancillary knowledge of the Vedas, the science of the elements, the science of war, astronomy, the science relating to snakes, and the fine arts; also heaven and earth; air, space, water, and fire; the gods and human beings; cattle and birds; creepers and big trees; animals of prey as well as worms, fleas, and ants; merit and demerit; truth and untruth; good and evil; and the pleasant and the unpleasant. If speech did not exist there would be no awareness of merit and demerit, nor of truth and untruth, good and bad, the pleasant and the unpleasant. Speech alone makes it possible to understand all this.  (Hence) worship speech. (1) ‘Anyone who worships speech as Brahman can do what he pleases in the sphere within the reach of speech’. Narada asked, ‘Revered sir, is there anything higher than speech?’  ‘Of course there is something higher than speech,’ replied Sanathkumara.  Narada then said, ‘Revered sir, please explain that to me’. (2)

            Speech is one of the most powerful of our organs of action.  Because there is speech there is name. Speech is the cause and name is the effect.  If there was not a spoken word, there would not have been a written word. It is because of speech that language has come about.  Through Speech is conveyed and understood all the sciences. Through Speech is also conveyed and understood all about the five elements.  Even one’s body language is translated in one’s mind as speech. All creatures have their own way of communicating to each other. Animals have sounds such barking, neighing, mooing, etc. Birds have their chirping and frogs croaking. Humans have their languages.  Even ants and other insects are said to ‘talk’ among themselves. Further speech enables humans to distinguish values at all times. So Sanathkumara advises Narada to meditate on speech as Brahman i.e. Vak Brahma Upasana.  Mantra 7-2-2 is similar to Mantra 7-1-5, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to go to any Loka within the reach of the Alambanam, Vak, and Narada wanting to know whether there is anything higher than speech. Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends. This pattern of prescription of upasana and statement of benefits of upasana and Narada’s query will continue up to section 15.

Mantras 7-3-1,2

mano vava vacho bhuyo yatha vai dve vamalake dve va kole dvau vaksau mushtiranubhavatyevam vacaham cha nama cha mano'nubhavati sa yada manasa manasyati mantranadhiyiyetyathadhite karmani kurviyetyatha kurute putraṃscha pasumsceccheyetyathecchata imam cha lokamamuṃ ceccheyetyathecchate mano hyathma mano hi loko mano hi brahma mana upassveti || 7.3.1 ||

sa yo mano brahmetyupaste yavanmanaso gatam tatrasya yathakamacharo bhavati yo mano brahmetyupaste'sti bhagavo manaso bhuya iti manaso vava bhuyo'stiti tanme bhagavanbravitviti || 7.3.2 || iti trtiyah khandah ||

The mind is higher than speech. Just as a person can hold in his fist two amalaka fruits, or two kola fruits (plums), or two aksha fruits, so also the mind can hold within it both speech and name. If a person thinks, ‘I will learn the Mantras,’ he learns them. If he thinks, ‘I will do this act,’ he does it. If he decides, ‘I will desire children and animals,’ he desires to have them. If he decides, ‘I will desire this world and the next,’ he desires them.  The mind is the Athma. The mind is the world. The mind is Brahman. Worship the mind. (1)  ‘Anyone who worships the mind as Brahman can do what he pleases in the sphere of the mind.’ Narada asked, ‘Revered sir, is there anything higher than the mind?’ ‘Of course there is something higher than the mind,’ replied Sanathkumara. Narada then said, ‘Sir, please explain that to me’.  End of third section. (2)

            The mind gives a name for every thought it thinks. That helps it to assemble its intentions, internally in words first, and externally in the expression of speech. Thus name and speech are the tools used by the mind to express itself.  Amlaka, Kola and Aksha represent the small fruits, two of which can be held in hand without difficulty and this simile of holding the two fruits in one’s closed palm explains how mind is higher than speech and name. The mind is the palm and the two fruits are speech and name.  All thinking and desires belong to the mental level.  Through examples Sanathkumara points to Narada how one contemplates in one’s mind what to do do in respect of any action, and after that acts on the thought.  So through mind one becomes kartha and as a kartha becomes the bhoktha as well.  When the mind is restless with thoughts (busy formulating its plans to satisfy desires), then it is linked to the world; when the thoughts dwindle into a blank, peaceful nothingness, then it is linked to the Athma.  So Sanathkumara advises Narada to meditate on Mind as Brahman i.e. Mano Brahma Upasana.  Mantra 7-3-2 is similar to Mantra 7-1-5 and 7-2-2, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to go to any Loka within the reach of the Alambanam, Mind. and Narada wanting to know whether there is anything higher than mind. Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

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Chandogya upanishad (ch. 6,7 & 8) – 13

Chapter 7, Section 1 

Mantras 7-1-1 to 3

adhihi bhagava iti hopasasada sanatkumaram naradastam hovacha yadvettha tena mopasida tatasta urdhvam vaksyamiti sa hovacha || 7.1.1 ||

rgvedam bhagavo'dhyemi yajurvedam samavedamatharvanam caturthamitihasapuranam pancamam vedanaṃ vedam pitryam rasim daivam nidhim vakovakyamekayanam devavidyam brahmavidyam bhutavidyam ksatravidyam naksatravidyam sarpadevajanavidyametadbhagavo'dhyemi || 7.1.2 ||

so'ham bhagavo mantravidevasmi natmavicchrutam hyeva me bhagavaddrsebhyastarati sokamatmaviditi so'ham bhagavah sochami tam ma bhagavanchokasya param tarayatviti tam hovacha yadvai kimchaitadadhyagishtha namaivaitat || 7.1.3 ||

Narada went [for spiritual instruction] to Sanathkumara and said, ‘Revered sir, please teach me.’ Sanatkumara said to him: ‘First tell me what you know already. I’ll teach you from that point.’ Narada said, (1) “Revered sir, I know the Rig Veda, the Yajur Veda, the Sama Veda, and the Atharva Veda, as the fourth; Ithihasa and the Puranas as the fifth; also, grammar, rules for the worship of ancestors, mathematics, the science of omens, the science of treasures, logic, moral science, etymology, the ancillary knowledge of the Vedas, the science of the elements, the science of war, astronomy, the science relating to snakes, and the fine arts – all this I know, Revered sir.(2)  ‘However, I am only a knower of verbal texts, not a knower of Athma. Revered sir, I have heard from great persons like you that only those who know the Athma are able to overcome sorrow. I am suffering from sorrow. Please take me across the ocean of sorrow.’ Sanathkumara then said to Narada, ‘Everything you have learnt so far is just words’. (3)

            In the previous section, Brahman was studied as Sat, Existence.  In this section Brahman is described as ‘Bhuma’ and Bhuma has two meanings, infinite and Aanandha. So this section is called Bhuma Vidya while the previous section is referred to as Sat Vidya.  Both Sat Vidya and Bhuma Vidya mean only Brahma Vidya, knowledge of Brahman.  This section is also in dialogue form, dialogue between Sanathkumara, the teacher and Narada, the student. Narada approaches Sanathkumara for Athma Vidya i.e. Brahma Vidya and Sanathkumara wants to know what he knows already. Narada enumerates the subjects that include Vedas, Puranas and Vedic sciences, but his scholarship is only in Apara Vidya.  But that does not help him to overcome samsara and so he says they are only words that do not help him to cross the ocean of samsara.  So he says he has come seeking the knowledge of Athma from Sanathkumara.  Sanathkumara starts his teaching by telling him that what all he has learnt are words only and then he proceeds to use it (word) as a first step in Upasana in his teaching.

Mantras 7-1-4&5

nama va rgvedo yajurvedah samaveda atharvanaschaturtha itihasapuranah panchamo vedanam vedah pitryo rasirdaivo nidhirvakovakyamekayanam devavidya brahmavidya bhutavidya ksatravidya naksatravidya sarpadevajanavidya namaivaitannamopassveti || 7.1.4 ||

sa yo nama brahmetyupaste yavannamno gatam tatrasya yathakamacaro bhavati yo nama brahmetyupaste'sti bhagavo namno bhuya iti namno vava bhuyo'stiti tanme bhagavanbravitviti || 7.1.5 || iti prathamah khandah ||

Name indeed is the Rig Veda, the Yajur Veda, the Sama Veda, and the Atharva Veda, as the fourth; Ithihasa-Puranas as the fifth; also, grammar, the rules of worship of ancestors, mathematics, the science of omens, the science of treasures, logic, moral science, etymology, ancillary knowledge of Vedas, the science of the elements, the science of war, astronomy, the science relating to snakes, and other fine arts. These are only names. Worship the name. (4) ‘Anyone who worships name as Brahman can do what he pleases within the limits of the sphere within the reach of the name.’ Narada asked, ‘Sir, is there anything higher than name?’ ‘Of course there is something higher than name,’ replied Sanathkumara.  Narada then said, ‘Sir, please explain that to me’. (5).  End of first section. 

            Sanathkumara begins his teaching task by asking the student, Narada, to start his sadhana from his own level and gradually proceed from there step by step. The sadhana he prescribes is upasana or meditation on Brahman with Nama as alambanam, Nama being word only.  Nama Brahma upasana is the preparatory sadhana.  This upasana can be done as sakama upasana or as nishkama upasana.  For sakama upasana the benefit is given by Sanathkumara as the capacity to move to all places where the Nama extends i.e. he will gain the punyam to roam around all lokas at will.  But Narada is not satisfied.  He wants to know whether there is anything more expansive than Nama and if so, what is it?  When Sanathkumara replies in the affirmative, Narada wants to know it and Sanathkumara agrees. This section ends here and the next section begins with the reply of Sanathkumara. 

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Chandogya upanishad (ch. 6,7 & 8) – 12

Chapter 6, Section 16 

Mantras 6-16-1to3

purusham somyota hastagrhitamanayantyapaharṣitsteyamakarshitparasumasmai tapateti sa yadi tasya karta bhavati tata evanrtamatmanam kurute so'nrtabhisandho'nrtenatmanamantardhaya parasum taptam pratigrhnati sa dahyate'tha hanyate || 6.16.1 ||

atha yadi tasyakarta bhavati tateva satyamatmanam kurute sa satyabhisandhah satyenatmanamantardhaya parasum taptam pratigrhṇati sana dahyate'tha mucyate || 6.16.2 ||

sa yatha tatra nadahyetaitadatmyamidam sarvam tatsatyam sa athma tattvamasi svetaketo iti taddhasya vijajnaviti vijajnaviti || 6.16.3 || iti shodasah khandah || iti shashtho'dhyayah ||

Dear son, suppose a man is brought with his hands tied, and they say: ‘This man has stolen something. He has committed robbery. Heat up an axe for him.’ If he has committed the offence, then surely he will prove himself to be a liar. Being dishonest and trying to hide under the cover of falsehood, he will be burned when he grasps the hot axe, and then he will be punished.(1)  But if he has not committed the offence, then surely he will prove himself to be truthful. Being honest, he will be protected by the cover of truth and will not be burned when he grasps the hot axe and then he will be set free.(2)  ‘That man, being honest, is not burnt by the hot axe.  (Similarly a person who has attained Athma Jnanam will not be affected by samsara).  That [Sat] is the Self of all (in the world). It is the Truth. It is the Athma. That thou art, O Svetaketu.’ Svetaketu understood; yes, he understood. (3) End of sixteenth section.  (Also) the end of sixth chapter of Chandogya Upanishad.

            Uddalaka gives another illustration in this section. A person accused of committing theft is brought before the king.  The accused person denies the charge. In that kingdom they had a test to test the truth of one’s statement. He would be asked to hold the heated blade of an axe in his hand. If the hand suffers burns from the hot blade, he is judged as covered by untruth and he is punished for the crime as well. If the hand is unaffected by the heat of the blade he was considered not guilty being protected by truth.  This example is given to infer that if one has not got the knowledge that his Real Self is Brahman, the self of all but perseveres in the false notion that the body-mind complex is his real self he is burnt by the heat of samsara, being subject to the tapa triam – adhibauthika, adhidaivika and adhyathmika and suffers the punishment of continuous journey in the cycle of birth and death until he gains the cover of Self-knowledge that saves him from samsara and rids him of rebirth.  Uddalka ends this narration with the reiteration that the subtlest essence and the Self of all is Sat, the Existence that is Brahman, followed by the declaration “You are That (Tattvamasi)“  which means that the Real Self  of Svetaketu is not the mortal body-mind-complex but  Athma, the immortal Brahman.  This time Svetaketu understands and the sixteenth section as well as the sixth chapter ends.

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Chandogya upanishad (ch. 6,7 & 8) – 11

 Chapter 6, Sections 14 & 15

Mantras 6-14-1to3

yatha somya purusham gandharebhyo'bhinaddhakshamaniya tam tato'tijane visrjetsa yatha tatra prangvodanvadharangva pratyangva pradhmayitabhinaddhaksha anito'bhinaddhaksho visrshtah || 6.14.1 ||

tasya yathabhinahanam pramuchya prabruyadetam disam gandhara etam disam vrajeti sa gramadgramam prcchanpandito medhavi gandharanevopasampadyetaivamevehacaryavanpuruso veda tasya tavadeva ciraṃ yavanna vimokshye'tha sampatsya iti || 6.14.2 ||

sa ya esho'nimaitadatmyamidam sarvam tatsatyam sa athma tattvamasi svetaketo iti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovacha || 6.14.3 || iti chaturdasah khandah ||

Dear son, just as a person is brought blindfolded from the Gandhara country (by some robber) and left in a deserted place, and just as he would turn sometimes to the east, sometimes to the north, sometimes to the south, and sometimes to the west, shouting: ‘I have been brought here blindfolded! I have been left here blindfolded!’; (1) and as someone might remove that person’s blindfold and say, ‘Ghandhara is this way; go this way,’ and as the intelligent man goes from one village to another, asking his way and relying on the information people give, until he reaches Gandhara; in the same way, a person who gets a teacher attains knowledge. His delay is only as long as he is not free of his body. After that he becomes merged in the Self. (2) ‘That Sat which is the subtlest of all is the Self of all this. It is the Truth. It is the Athma. That thou art, O Svetaketu.’ [Svetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, my son, I will explain it again,’ replied his father.  End of fourteenth section

            In the previous section Uddalaka emphasised the importance of sastra pramanam through the salt and water experiment.  Now in the present section he shows the importance of guru-upadesa through another example, as follows. A rich man of Gandhara is kidnapped, robbed and abandoned, tied and blind-folded in a distant forest.  Feeling desperate he turns round and round screaming for help. Luckily, a kind knowledgeable traveller hears his cry for help and comes to his rescue.  He removes the cloth covering the eyes and gives him proper guidance as to how to get back to his place.  He travels as per the stranger’s advice, getting confirmation from the villages on the way and reaches his place.  Similarly the thieves of ignorance (avidya) and inherent tendencies (vasanas) rob the individual (Jiva) of his inner peace and distance him from his true nature.  His hands are tied by attachments to home, family and pleasures and his eyes of discrimination are covered by the cloth of delusion.

            As he cries helplessly and desperately for relief and a way out of the forest of samsara, a kind-hearted guru comes to his help, by God’s Grace.  Sri Aadhi Sankara says in Vivekachudamani (verse 3) as follows:

durlabhaṃ trayamevaitad, devanugrahahetukam |

manushyatvam, mumukshutvaṃ, mahapurushasamsrayah ||3||

Very rare indeed are these three things and happen only due to the utmost Grace of God—a human birth, a burning desire for liberation, and the blessed refuge of an illuminated sage.

Guru, curing him of his delusions and freeing him from his attachments shows the way to get out of samsara, attaining the Jnanam of his Real Self.  By intelligently following the guidance steadfastly with discrimination, detachment, desire for Liberation and the disciplines of sama, dama etc., he discovers that his Real Self is not the body-mind complex but It is Sat, the Existence that is Brahman, and merges with Sat, the Brahman, permanently at the exhaustion of his prarabhdha karma. Uddalaka now adds that this Sat, the Brahman is the subtlest essence, the Self of all and It is the Athma and declares “Tat Tvam Asi (You are that)”. Svetaketu seeks more clarification and Uddalaka agrees.  This part of the Mantra is only a repetition of earlier Mantras - 6.8.7 / 6.9.4 / 6.10.3 / 6.11.3 / 6.12.3/ 6.13.3.  This section ends here.

Mantras 6-15-1to3

purusham somyotopatapinam jnatayah paryupasate janasi mam janasi mamiti tasya yavanna vangmanasi sampadyate manah prane pranastejasi tejah parasyam devatayam tavajjanati || 6.15.1 ||

atha yadasya vangmanasi sampadyate manah prane pranastejasi tejah parasyam devatayamatha na janati || 6.15.2 ||

sa ya esho'nimaitadatmyamidam sarvam tat satyam sa athma tattvamasi svetaketo iti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovacha || 6.15.3 || iti panchadasah khandah ||

When a person is seriously ill, my son, his relatives sit around him and ask: ‘Do you recognize me? Do you recognize me?’ As long as his speech is not merged with his mind, his mind with his Prana, his Prana with the heat (Fire) in his body, and the heat with the Supreme Self, he will be able to recognize them. (1).  Then when his speech merges into his mind, his mind into Prana, his Prana into the heat (Fire) in his body, and the heat into the Supreme Self, he no longer knows them. (2).  ‘That Sat which is the subtlest of all is the Self of all this. It is the Truth. It is the Athma. That thou art, O Svetaketu.’ [Svetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, my son, I will explain it again,’ replied his father. End of fifteenth section. 

            In this section Uddalaka does not cite any example but describes the process of death which was earlier described in the course of the Mantra 6.8.6.  There is no difference in the death process of a Jnani and ajnani. Death being the resolution of the faculties, one by one, i.e. gradual folding back of the faculties, Jivathma at death merges into Paramathma with the gross body merging into gross elements. For the Jnani Jiva, the remaining prarabhdha also getting exhausted at death, merger is final and the subtle body also gets merged with subtle elements.  But merger is only temporary for ajnani Jiva as his subtle body remains in a dormant state and manifests again with a new gross body determined by his sanchita karma, the collected capital of past outstanding karmas.  Mantra 6-15-3 is only a repetition of the earlier Mantras; 6.8.7 / 6.9.4 / 6.10.3 / 6.11.3 / 6.12.3/ 6.13.3/ 6.14.3. where Uddalaka quotes the Mahavakhya “Tat Tvam Asi” and emphasises the identity of one’s Self, Athma with Brahman the Supreme, referred to here as Sat (Existence), and which is the Self of all as well and Svetaketu makes the request for more clarification to which Uddalaka agrees.  This section ends here.

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Chandogya upanishad (ch. 6,7 & 8) – 10

Chapter 6, Sections 12 & 13 

Mantras 6-12-1to3

nyagrodhaphalamata aharetidam bhagava iti bhinddhiti bhinnam bhagava iti kimatra pasyasityanvya ivema dhana bhagava ityasamangaikam bhinddhiti bhinna bhagava iti kimatra pasyasiti na kimcana bhagava iti || 6.12.1 ||

tam hovacha yam vai somyaitamanimanam na nibhalayasa etasya vai somyaiso'nimna evam mahanyagrodhastisthati sraddhatsva somyeti || 6.12.2 ||

sa ya esho'ṇimaitadatmyamidadm sarvam tatsatyam sa athma tattvamasi svetaketo iti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovacha || 6.12.3 || iti dvadasah khandah ||

Uddalaka said, ‘Bring me a fruit from this banyan tree.’  Svetaketu replied, ‘I have brought it, sir.’  Uddalaka: ‘Break it.’  Svetaketu: ‘I’ve broken it, sir.’ Uddalaka: ‘What do you see inside?’  Svetaketu: ‘There are tiny seeds, sir.’ Uddalaka: ‘Break one of them, my son.’  Svetaketu: ‘Sir, I’ve broken it.’ Uddalaka: ‘What do you see in it?’  Svetaketu: ‘Nothing, sir’ (1).  Uddalaka said: ‘Dear son, the subtle part in that seed is not visible to you. But in that subtle part lies hidden the huge banyan tree. Have faith in what I say, my son’ (2).  ‘That which is the subtlest of all is the Self of all this. It is Sat, the Existence (that is Brahman). It is the Athma. That thou art, O Svetaketu.’ (Svetaketu then said,) ‘Sir, please explain this to me again.’  ‘Yes, my son, I will explain it again,’ replied his father.  End of twelfth section

            In this section Uddalaka is taking banyan tree as example.  The banyan tree is huge but its fruit is small and its seeds still smaller.  When the seeds are split, the subtle seed particles inside are not visible to the naked eye. But they contain the blueprint of the tree and is the cause of the visible large tree. The tree is potentially present in the seed.  The seed is sown in faith, as the cause of the tree, hoping to see the tree one day.  Similarly, even though Sat, the Existence that is Brahman, alone is the subtle cause of the gross world, only one with faith can realize this truth as Bhagavad Gita (4-39) says “Sraddavan labhathe Jnanam (He who has faith attains Jnanam)”.  Faith in the scriptures and guru’s words aids true enquiry, preventing one falling into the maze of logic and argumentation. So Uddalaka exhorts his son to have shraddah in his words that Sat, the Existence that is Brahman, is the cause of all this and it is the Athma and declares to Svetaketu “You are That (Tattvamasi)”, meaning his real Self is not the mortal body-mind-complex but the immortal Brahman, that is the subtlest essence and Self of all as well.  Svetakeu seeks more clarification and Uddalaka agrees. This part of the Mantra is only a repetition from earlier Mantras - 6.8.7 / 6.9.4 / 6.10.3 / 6.11.3.  This section ends here.

Mantras 6-13-1to3

lavanametadudake'vadhayatha ma pratarupasidatha iti sa ha tatha chakara tam hovacha yaddosha lavaṇamudake'vadha anga tadahareti taddhavamrsya na viveda || 6.13.1 ||
yatha vilinamevangasyantadachameti kathamiti lavanamiti madhyadachameti kathamiti lavanamityantadachameti kathamiti lavanamityabhiprasyaitadatha mopasidatha iti taddha tatha chakara tacchasvatsamvartate tam hovachatra vava kila satsomya na nibhalayase'traiva kileti || 6.13.2 ||

sa ya esho'nimaitadatmyamidam sarvam tatsatyam sa athma tattvamasi svetaketo iti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovacha || 6.13.3 || iti trayodasah khaṇdah ||

(Uddalaka said,) ‘Put this lump of salt into water and come to me in the morning.’ Svetaketu did as he was told. Uddalaka said to him, ‘My son, bring me the salt that you put into the water.’ Svetaketu looked, but he could not find it, as the salt had dissolved in the water. [Uddalaka said,] ‘My son, drink the water at the surface.’ (Svetaketu did that, and Uddalaka asked,) ‘How does it taste?’ (Svetaketu replied,) ‘It is saline.’ (Uddalaka then said:) ‘Drink it from the middle. How does it taste?’ ‘It is saline.’ ‘Drink it from the bottom. How does it taste?’ ‘It is saline.’ ‘Throw the water away and then come to me.’ Svetaketu did so. The father said to him: ‘There is salt in every part of the water, yet you cannot see it. Similarly, dear son, Sat (the Self) exits here in this body, yet you cannot see it in the body (1,2).’  ‘That which is the subtlest of all is the Self of all this. It is Sat, the Existence (that is Brahman). It is the Athma. That thou art, O Svetaketu.’ (Svetaketu then said,) ‘Sir, please explain this to me again.’ ‘Yes, dear son, I will explain it again,’ replied his father (3).  End of thirteenth section.

            In this section, Uddalaka is using salt dissolved in water as the example.  Uddalaka asked Svetaketu to put salt in a glass of water and leave it overnight. The next morning, he asked Svetaketu to retrieve the salt put into the water.  Svetaketu could neither see nor remove the salt in water as it had dissolved completely.  Since the two pramanams of sight and touch have failed, Uddalaka asked Svetaketu to try the pramanam of taste.  Svetaketu could taste salt in the water, whether it be in the top or the middle or bottom. Similarly, Sat, the Existence that is Brahman that pervades the body and the whole world as well can be perceived only through the proper pramanam of guru-sastra-upadesa and not by any other means as It is not available for perception by the senses, conceptualisation by mind and experimentation in a laboratory.  It is the very Existence principle that gives existence to all, the Self of all beings.  It is Brahman, the supreme and it is the Athma, the Self, that permeates the body like the salt permeating the water in the example.  And Uddalaka declares to Svetaketu “You are That (Tattvamasi)”, meaning his real Self is not the mortal body-mind-complex but the immortal Brahman, that is the subtlest essence and Self of all as well.  Svetaketu seeks more clarification and Uddalaka agrees. This part of the Mantra is only a repetition from earlier Mantras - 6.8.7 / 6.9.4 / 6.10.3 / 6.11.3 / 6.12.3/.  This section ends here.

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Chandogya upanishad (ch. 6,7 & 8) – 9

Chapter 6, Sections 10 &11 

Mantras 6-10-1to3

imah somya nadyah purastatpracyah syandante pascatpraticyastah samudratsamudramevapiyanti sa samudra eva bhavati ta yatha tatra na viduriyamahamasmiyamahamasmiti || 6.10.1 ||

evameva khalu somyemah sarvah prajah sata agamya na viduh sata agacchamaha iti ta iha vyaghro va simho va vrko va varaho va kito va patango va damso va masako va yadyadbhavanti tadabhavanti || 6.10.2 ||

sa ya eso'nimaitadatmyamidam sarvam tatsatyam sa athma tattvamasi svetaketo iti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovaca || 6.10.3 || iti dasamah khandah ||

Dear son, those eastern rivers flow along to the east, and the western ones to the west. Rising from the ocean, they go back to it and become one with it.  Once they have merged in the ocean, there they do not know their separate identities as ‘I am this river,’ or ‘I am that river’ (1).  In the same way, my son, all these beings, having come from Sat [Brahman], never know this. They do not think, ‘We have come from Sat.’  Whatever they were before in this world - be it a tiger or lion or leopard or boar or Ibug or insect or flea or mosquito - that they become again (2).  ‘That which is the subtlest of all is the Self of all this. It is Sat, the Existence. It is the Athma. That thou art, O Svetaketu.’ (Svetaketu then said,) ‘Sir, please explain this to me again.’ ‘Yes, dear son, I will explain it again,’ replied his father (3).  End of tenth section.

            In the previous section Uddalaka, gave the example of honey collected by the honey-bees.  In this section he gives the example of rivers and the latter part of the second Mantra and the third Mantra of this section are the same as the concluding two Mantras of the previous section.  The waters of the ocean evaporate to form clouds.  These clouds shower rain on the land and these rain waters collect to form different rivers. These rivers flow in different directions with individual names and finally merge in the ocean losing their individual identity to become one mass of water.  Each individual river as it flows, does not know its true nature as water nor its origin and final destination as ocean.  Similarly, all Jivas or beings emerge from and merge into Sat, the Brahman which is their true Self.  For the Jivas who have not gained the realisation during their lifetime of their true nature as Sat only, the origin, destination and support of all Jivas, the merger is temporary only as in deep sleep and they do not enjoy liberation from the cycle of birth and death.  They are reborn according to their karma and vasanas and continue their journey through the cycle of birth and death until they gain the wisdom that they are Sat (Brahman) only always.   Mantra 6-10-3 is a repetition of Mantra 6-8-7, where Uddalaka quotes the Mahavakhya “Tat Tvam Asi” and emphasises the identity of one’s Self, Athma, with Brahman, the Supreme referred to here as Sat (Existence), and Svetaketu makes the request for more clarification to which Uddalaka agrees.  Tenth section ends here.

Mantras 6-11-1&2

asya somya mahato vṛkshasya yo mule'bhyahanyajjivansravedyo madhye'bhyahanyajjivansravedyo'gre'bhyahanyajjivansravetsa esha jivenatmananuprabhutah pepiyamano modamanastishthati || 6.11.1 ||
asya yadekaṃ sakham jivo jahatyatha sa sushyati dvitiyaṃ jahatyatha sa sushyati tṛtiyam jahatyatha sa sushyati sarvam jahati sarvah sushyati || 6.11.2 ||

Dear son, if someone strikes at the root of a big tree, it will continue to live, though it may exude some juice. If someone strikes at the middle, it will still live, though it may exude some juice. If someone strikes at the top of the tree, it will survive, though it may exude some juice. Pervaded by the living Self (Jiva), the tree will keep drinking and living happily (1). But if the life leaves a branch of a tree, that branch dries up (dies). If it leaves a second branch, that branch too will dry up (die). If it leaves a third branch, that branch also will dry up (die). If it withdraws from the whole tree, then the whole tree will dry up (die) (2).

            Uddalaka is taking up the example of tree in this section.  Tree is not an inert being like stone. It has life and behind the physical body and pervading the physical body is the Jiva, the reflection of Sat in the body along with Sat.  When a cut is made in the branch or trunk of the tree, the sap flows out but the tree or branch does not die.  The tree continues to absorb water and other nutrients from earth and the concerned branch produces flowers or fruits and sways in the breeze, as if enjoying the breeze.  For example, rubber trees are regularly cut for extracting sap. However, when the Jiva withdraws from a branch or the tree, the branch or the tree withers and dies, but the Jiva does not die.  Only the reflection of Sat merges in Sat and Sat continues.

Mantras 6-11-3

evameva khalu somya viddhiti hovacha jivapetam vava kiledam mriyate na jivo mriyata iti sa ya esho'nimaitadatmyamidam sarvam tatsatyam sa athma tattvamasi svetaketo iti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovacha || 6.11.3 || iti ekadasah khandah ||

The father said; ‘Dear boy, know this: When the Self leaves the body, the body surely dies. But the Self, however, never dies. That which is the subtlest of all is the Self of all this. It is the Brahman (Sat). It is the Athma (Self). That thou art, O Svetaketu. [Svetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, my son, I will explain it again,’ replied his father.  End of eleventh section.

            The Upanishad is trying to tell through the tree example that Athma, the self, is immortal and It is the body that dies and the body dies when the Jiva leaves it.  Jiva is the Athma, that is Sat, the Brahman plus the reflection of Sat. When teeth fall or when hair falls, Jiva has not withdrawn from the body. Only in death Jiva withdraws to rest in Sat (Brahman) in unmanifest condition and manifests later in a new body.  This manifestation can be inferred from the new-born baby’s desire for milk from mother’s breast.  It also smiles and cries in sleep even when there is no external cause.  Sat (Brahman) is immortal and that is one’s Real Self (Athma).  Uddalaka tells Svetaketu, “You are That (Tattvamasi)”, meaning his real Self is not the mortal body-mind-complex but the immortal Brahman, that is the subtlest essence and Self of all as well.  Svetakeu seeks more clarification and Uddalaka agrees.  This section ends here.

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Chandogya upanishad (ch. 6,7 & 8) – 8

 Chapter 6, Sections 8 (Mantras 6&7) & 9

Mantra 6-8-6

tasya kva mulam syadanyatradbhy'dbhiḥ somya sungena tejo mulamanviccha tejasa somya sungena sanmulamanviccha sanmulah somyemah sarvah prajah sadayatanah satpratishtha yatha nu khalu somyemastisro devatah purusham prapya trivrtitrivrdekaika bhavati taduktaṃ purastadeva bhavatyasya somya purushasya prayato vangmanasi sampadyate manah prane pranastejasi tejah parasyam devatayam || 6.8.6 ||

Where else, except in water, can the body have its root? Dear boy, when water is the sprout, look for fire as the root; when fire is the sprout, my son, look for Sat (Existence) as the root. Dear boy, Sat is the root, Sat is the abode, and Sat is the support of all these beings. As to how, dear son, these three deities [fire, water, and earth] enter a body and each becomes threefold, has already been explained. Dear boy, as this person is dying, his speech merges into the mind, his mind into Prana, his Prana into fire, and then fire merges into Brahman, the Supreme Deity.

            This Mantra is very much similar to Mantra no.4 up to the line that talks about subject of death. The dying person’s speech first merges into his mind. He cannot speak anymore but his mind is still active.  Then the mind merges into Prana, his life force.  Then the mind ceases to function and he stops recognising anyone nor does he understand anything. Prana withdraws and merges into the fire element. Now almost all the physiological functions stop but body is still warm. At last, fire also withdraws and merges into Brahman. The body turns cold and he is pronounced dead.  The gross body made up of gross elements is buried or cremated while the subtle body made up of the subtle elements merges with Brahman, in an unmanifest state.  If one has not realised Brahman before death, this merger in Brahman is only temporary as in deep sleep. Jiva manifests again with a new body to reap the fruits of its past actions and harvest a new crop of vasanas which keeps the Jiva going life after life until the realisation of Brahman.  On the contrary if Jiva had realised Brahman before death, the merger is final without a return to the mortal life.

Mantra 6-8-7

sa ya esho'nimaitadatmyamidam sarvam tatsatyam sa athma tattvamasi svetaketo iti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovaca || 6.8.7 || iti ashtamah khandah ||

‘That (Sat, the Existence) which is the subtlest of all is the Self of all this (in the world).  That is the Truth. That is the Athma. That thou art, O Svetaketu.’ (Svetaketu then said,) ‘Sir, please explain this to me again.’ ‘Yes, dear son, I will explain again,’ replied his father. End of section 8.

            Sat (Existence) is the Ultimate cause from which the world and individuals are created and because of which they are sustained and into which they merge ultimately.  It is the subtlest essence and the Self of all. That Sat, Uddalaka tells Svetaketu, is the Athma which is one’s Real Self I.e. Tat Tvam asi (you are that).  Realisation of this identity of Athma with Brahman expressed through the statement “Tat Tvam asi” is the very essence of Self-knowledge, that gives liberation from the cycle of birth and death.  “Tattvamasi” is a Mahavakya and when one realises this, one’s reaction will be “Aham Brahmasmi (I am Brahman)”, which is another Mahavakya.  Svetaketu could not reconcile himself to this fact and so seeks more clarification.  Uddalaka agrees and from next section will indicate this identity through various examples.  This section ends with Uddalaka saying “Yes, I will explain”.

Mantras 6-9-1&2

yatha somya madhu madhukrto nistishthanti nanatyayanam vrkshanam rasansamavaharamekatam rasam gamayanti || 6.9.1 ||

te yatha tatra na vivekam labhante'mushyaham vrkshasya raso'smyamushyaham vrkshasya raso'smityevameva khalu somyemah sarvah prajah sati sampadya na viduh sati sampadyamaha iti || 6.9.2 ||

Dear son, bees produce honey by collecting the juice from various trees and mix them together to make one juice (1).  Dear son, just as those juices now are no longer conscious of their separate identities, thinking, ‘I am the juice from such-and-such tree,’ and ‘I am the juice from such-and-such tree’; similarly, when all these beings attain unity in Sat, the Existence, they are not conscious of it. They do not think, ‘We (were once separate, but) now we are all one with Sat’ (2).

            Uddalaka takes up the example of honey-bee to explain his point.  Honey-bee collects honey from different flowers of different plants and stores in honeycomb. The stored honey is one homogeneous mass of sweetness, without any distinctions based upon the flower of origin.  In the same way when the beings merge in Sat, the Existence, in deep sleep state, they lose their individuality and all differences merge into one homogeneous experience of bliss temporarily.  The distinctions and differences present in the other two states are no more there. There is no diversity in the state of deep sleep.

Mantras 6-9-3&4

ta iha vyaghro va simho va vrko va varaho va kito va patango va damso va masako va yadyadbhavanti tadabhavanti || 6.9.3 ||

sa ya eso'nimaitadatmyamidam sarvam tatsatyam sa athma tattvamasi svetaketo iti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovaca || 6.9.4 || iti navamah khandah ||

Whatever they were before in this world—be it a tiger or lion or wolf or boar or bug or insect or flea or mosquito—that they become again (3).  ‘That which is the subtlest of all is the Self of all this. It is Sat, the Existence. It is the Athma. That thou art, O Svetaketu.’ (Svetaketu then said,) ‘Sir, please explain this to me again.’ ‘Yes, dear son, I will explain it again,’ replied his father (4).  End of ninth section.

            All beings at death merge with Brahman. As the merger is without attaining the knowledge of identity with Brahman and without surrender of their individuality earlier the merger is temporary only as in deep sleep and they do not enjoy liberation from the cycle of birth and death.  They are reborn according to their vasanas and continue their journey through the cycle of birth and death until they gain the wisdom that they are Sat (Brahman) only always.  Mantra 6-9-4 is a repetition of Mantra 6-8-7, where Uddalaka quotes the Mahavakhya “Tat Tvam Asi” and emphasises the identity of one’s Self, Athma with Brahman, the Supreme referred to here as Sat (Existence) and Svetaketu makes the request for more clarification to which Uddalaka agrees.  This section ends here.

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