Chandogya upanishad (ch.6,7&8)–21

Chapter 7, Sections16 to 20 

Mantra 7-16-1

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

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

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

Mantra 7-17-1

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

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

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

Mantra 7-18-1

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

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

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

Mantra 7-19-1

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

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

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

Mantra 7-20-1

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

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

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

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Chandogya upanishad (ch. 6,7 & 8) – 20

 Chapter 7, Sections14 & 15

Mantras 7-14-1&2

asa vava smaradbhuyasyaseddho vai smaro mantranadhite karmani kurute putramscha pasumschechchata imam cha lokamamum chechchata asamupassveti || 7.14.1 ||

sa ya asaṃ brahmetyupasta asayasya sarve kamah samrdhyantyamogha hasyasisho bhavanti yavadasaya gatam tatrasya yathakamacharo bhavati ya asaṃ brahmetyupaste'sti bhagava asaya bhuya ityasaya vava bhuyo'stiti tanme bhagavanbravitviti || 7.14.2 || iti chaturdasah khandah ||

Aspiration (Aasa) is certainly better than memory.  Aspiration inspires a person’s memory, and one uses one’s memory to learn the Mantras and perform rituals. One then wishes for children and animals, and one also wishes to attain this world and the next. Therefore, worship aspiration. (1) ‘One who worships aspiration as Brahman has all his desires fulfilled. He gets whatever he wants without fail. One who worships aspiration as Brahman has free movement in the sphere within the reach of aspiration.’  Narada asked, ‘Sir, is there anything higher than aspiration?’ ‘Of course there is something higher than aspiration,’ replied Sanatkumara. Narada then said, ‘Sir, please explain that to me’. (2) End of section fourteen.

            Aspiration (Aasa) is greater than memory.  The reason for this is as follows.  Aspiration is desires directed towards the higher goal of Self-realisation.  Memory is a neutral factor. When it serves Self-Ignorance or Avidya it drags one into worldly entanglements. When it serves Aspiration, it leads one in the path of Self-realisation. Sri Sankaracharya also says “Memory is dependent on your value.” So Aspiration is a greater force than memory to a spiritual aspirant like Narada.  In section 13, only two things were discussed namely one’s relationship circle and wealth, both relating to material considerations, as important for one’s life.  Now, under Aspiration, besides these two worldly factors a spiritual factor is also added with the desire for the other world, revealing the importance of Aspiration than mere memory to a spiritual seeker. And so Sanathkumara advises Narada to meditate on Aspiration as Brahman i.e. Aasa Brahma Upasana.  Mantra 7-14-2 is similar to Mantras 7-13-2, 7-12-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely as he chooses, with all his desires fulfilled, in any Loka within the reach of the Alambanam, Aasa, and Narada wanting to know whether there is anything higher than Aasa.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Mantra 7-15-1

prano va asaya bhuyanyatha va ara nabhau samarpita evamasminprane sarvamsamarpitam pranaḥ pranena yati pranah pranam dadati pranaya dadati prano ha pita prano mata prano bhrata pranah svasa prana acharyah prano brahmanah || 7.15.1 ||

Prana [the vital force] is certainly superior to Aspiration. Just as spokes on a wheel are attached to the hub, similarly everything rests on Prana. Prana works through its own power i.e., Prana is the means as well as the end. Prana gives Prana to Prana, and Prana directs Prana to Prana. Prana is the father, Prana is the mother, Prana is the brother, Prana is the sister, Prana is the teacher, and Prana is the Brahmin.

            In the manifested world of living beings, Prana represents the highest principle. It stands for the Self in this Upanishad. Prana is our very Self. Therefore, it is greater than everything that has preceded it – from Nama to Aasa.  The simile of spokes fixed to the hub in a wheel is used to illustrate the relationship between Prana and all things in Creation. Prana here represents cosmic Prana i.e. Hiranyagarbha, as well and Hiranyagarbha is the life force behind the universe.  The significance of this simile is that whilst everything else moves or changes, Prana is ever fixed and stationary. Nama to Aasa are all on the rim of life; Prana is the very centre of life, supporting them all. One sees so many beings around oneself. Someone is the mother, someone the father, someone the brother, someone the sister, someone the Acharya and someone a respected learned person and they are all Prana only.  One’s family, society, the entire humanity, all living beings, are all Prana in different forms only.

Mantras 7-15-2&3

sa yadi pitaraṃ va mataram va bhrataram va svasaram vacharyam va brahmanam va kimchidbhrsamiva pratyaha dhiktvastvityevainamahuh pitrha vai tvamasi matrha vai tvamasi bhratrha vai tvamasi svasrha vai tvamasyacharyaha vai tvamasi brahmanaha vai tvamasiti || 7.15.2 ||

atha yadyapyenanutkrantaprananchulena samasam vyatishamdahennaivainam bruyuh pitrhasiti na matrhasiti na bhratrhasiti na svasrhasiti nacharyahasiti na brahmanahasiti || 7.15.3 ||

If a person speaks rudely to his father, mother, brother, sister, teacher, or to a brahmin, people say to him: ‘Shame on you! You have murdered your father. You have murdered your mother. You have murdered your brother. You have murdered your sister. You have murdered your teacher. You have murdered a brahmin’.(2) But when the Prana has left them (have died), even if a person piles their bodies on a funeral pyre and bums them, piercing them with a spear (so that the body burns quickly), no one will say to him, ‘You have killed your father,’ or ‘You have killed your mother,’ or ‘You have killed your brother,’ or ‘You have killed your sister,’ or ‘You have killed your teacher,’ or ‘You have killed a brahmin’. (3)

            To treat any living person in a rude manner is unworthy of a cultured person, and out of  question for anyone towards the six people mentioned. It is as good as slaying them, other people will say, when they come to know of it, condemning him even for using harsh language.  Yet, for the same people when Prana leaves the body the body of the dead person has to undergo harsh treatment at the hands of the close relatives in the performance of last rites and one will be condemned if he does not do it.  This is the difference in treatment between Prana existing in the body and Prana not existing in the body.

Mantra 7-15-4

prano hyevaitani sarvani bhavati sa va esha evam pasyannevam manvana evam vijanannativadi bhavati tam cedbruyurativadyasityativadyasmiti bruyannapahnuvita || 7.15.4 || iti panchadasah khandah ||

It is Prana that is all this. He who sees thus, thinks thus, and knows thus becomes a superior speaker. If anyone says to him, ‘You are a superior speaker,’ he should say, ‘Yes, I am a superior speaker.’ He need not deny it.  End of section fifteen.

            The vision of oneness of all living beings as Prana in different forms is called “Sarvathma Bhava” and gaining this attitude is the acid test of Self-realisation.  Sanathkumara gives a special name to a person who has achieved this attitude, which is “Ativadi”.  It also means a knower of “Truth” besides the meaning ‘Superior speaker”. Sanathkumra uses the concept of Ativadi to lead Narada to “Truth” in the ensuing sections.  This section ends with Narada raising no questions and next section will start with Sanathkumara himself initiating discussion on “Truth”.

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Chandogya upanishad (ch. 6,7 & 8) – 19

 Chapter 7, Sections12 & 13

Mantras 7-12-1&2

akaso vava tejaso bhuyanakase vai suryachandramasavubhau vidyunnakshatranyagnirakasenahvayatyakasena srnotyakasena pratisrnotyakase ramata akase na ramata akase jayata akasamabhijayata akasamupassveti || 7.12.1 ||

sa ya akasam brahmetyupasta akasavato vai sa lokanprakasavato'sambadhanurugayavato'bhisidhyati yavadakasasya gatam tatrasya yathakamacharo bhavati ya akasam brahmetyupaste'sti bhagava akasadbhuya iti akasadvava bhuyo'stiti tanme bhagavanbravitviti || 7.12.2 || iti dvadasah khandah ||

Akasa (space) is certainly greater than Tejas (fire). The sun and the moon are both within Akasa, and so are lightning, the stars, and fire. Through Akasa one person is able to speak to another. Through Akasa one is able to hear. And through Akasa one is able to hear what others are saying. In Akasa one enjoys, and in Akasa one suffers. A thing is born in Akasa, and plants and trees grow towards Akasa. Worship Akasa. (1) ‘One who worships Akasa [space] as Brahman attains worlds that are spacious, shining, free from all drawbacks, and extensive. One who worships Akasa as Brahman can do what he pleases in the sphere within the reach of Akasa.’  Narada asked, ‘Sir, is there anything higher than Akasa?’ ‘Of course there is something higher than Akasa,’ replied Sanatkumara. Narada then said, ‘Sir, please explain that to me’. (2)  End of section 12. 

            Akasa (space) is greater than Tejas (fire) as not only Tejas but also sun, moon, stars and lightning are all within Akasa. Also in Taittriya Upanishad (2-1-2) it is stated, while describing Pancha Bhutha Srishti,”-akasad vayuh; vayor agnih; (From Akasa, Vayu; from Vayu, agni)”, which means Akasa is the karanam for agni (Tejas). We can see the greatness of space in all the three dimensions of physical, mental and spiritual.  At the physical level, space provides the room for all the life forms on earth to live in harmony.  At the spiritual level it signifies Infinity and becomes the substratum of all Creation, of all activities (shrinoti/ashrinoti), of all enjoyments (ramata/na ramata), and of all life (jayata/abhijayate).  At the mental level, mental space enriches one’s vision, breaking the divisive barriers.  So Sanathkumara advises Narada to meditate on Akasa as Brahman i.e. Akasa Brahma Upasana.  Mantra 7-12-2 is similar to Mantras 7-11-2 and 7-10-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely in the bright and expansive worlds within the reach of the Alambanam, Akasa, and Narada wanting to know whether there is anything greater than Akasa.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Mantras 7-13-1&2

smaro vavakasadbhuyastasmadyadyapi bahava asiranna smaranto naiva te kanchana sṛnuyurna manviranna vijaniranyada vava te smareyuratha sṛnuyuratha manvirannatha vijaniransmarena vai putranvijanati smarena pasunsmaramupassveti || 7.13.1 ||

sa yaḥ smaram brahmetyupaste yavatsmarasya gataṃ tatrasya yathakamacharo bhavati yaḥ smaram brahmetyupaste'sti bhagavah smaradbhuya iti smaradvava bhuyo'stiti tanme bhagavanbravitviti || 7.13.2 || iti trayodasah khandah ||

Memory is certainly greater than Akasa (space). This is why, even if many people get together but their memory fails, then they cannot hear or think or know anything. But if they remember, they can then hear, think, and know. Through memory one knows one’s children and one’s (pet) animals. Therefore, worship memory’. (1) ‘One who worships memory as Brahman can do what he pleases in the sphere within reach of memory.’  Narada asked, ‘Sir, is there anything greater than memory?’  ‘Of course there is something greater than memory,’ replied Sanatkumara.  Narada then said, ‘Sir, please explain that to me’. (2)  End of section thirteen.

            Smaram (memory) is greater than Akasa (space).  Sure space accommodates everything and in space all transactions take place; but as Sri Sankaracharya points, utility of an object depends on memory as remembrance of an object and utility is possible only with memory.  When the memory is gone as in dementia, transaction is not possible. The very existence of the world depends on utility and utility depends on memory.  “Sons and cattle” represent one’s relationship circle and one’s wealth, without which life would become intolerably unbearable.  And so Sanathkumara advises Narada to meditate on memory as Brahman i.e. Smara Brahma Upasana.  Mantra 7-13-2 is similar to Mantras 7-12-2, 7-11-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely as he chooses in any Loka within the reach of the Alambanam, memory, and Narada wanting to know whether there is anything higher than memory. 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) – 18

 Chapter 7, Sections10 & 11

Mantras 7-10-1&2

apo vavannadbhuyastasmadyada suvrshtirna bhavati vyadhiyante prana annam kaniyo bhavishyatityatha yada suvrshtirbhavatyanandinah prana bhavantyannam bahu bhavishyatityapa evema murta yeyam prthivi yadantariksham yaddyauryatparvata yaddevamanushya yatpasavascha vayamsi cha trnavanaspatayah svapadanyakitapatangapipilakamapa evema murta apa upassveti || 7.10.1 ||

sa yo'po brahmetyupasta apnoti sarvankamamstrptimanbhavati yavadapam gatam tatrasya yathakamacharo bhavati yo'po brahmetyupaste'sti bhagavo'dbhyo bhuya ityadbhyo vava bhuyo'stiti tanme bhagavanbravitviti || 7.10.2 || iti dasamah khandah ||

Water is certainly greater than food. Therefore, if there is no rain, people worry and think, ‘There will not be enough food.’ But if there is a good rainfall, people are happy, thinking, ‘There will be plenty of food.’ All these are water in different forms- the earth, the interspace, heaven, the mountains, gods and human beings, cattle and birds, creepers and trees, animals of prey, worms, insects, and ants. All these are water in different forms. Therefore, worship water. (1) ‘One who worships water as Brahman gets all he desires and is happy. One who worships water as Brahman can do what he pleases in the sphere within the reach of water.’ Narada asked, ‘Revered sir, is there anything greater than water?’ ‘Of course there is something greater than water,’ replied Sanatkumara. Narada then said, ‘Revered sir, please explain that to me’. (2) End of tenth section.

            Aapah (water) is greater than Annam (food), as the latter depends upon the former.  Further Taittriya Upanishad (2-1-2) states, while describing Pancha Bhutha Srishti, “-- adbyah prithvi, prithivya oshadayaha, oshadhibhyo annam—(from water, earth; from earth, vegetation; from vegetation, food;--)”.  So water becomes karanam for food.  Also, though both water and food are essential, it is seen in section 7 of chapter 6 of this Upanishad that Svetaketu was asked to take plenty of water while fasting without food for fifteen days to keep himself alive.  This shows the importance of water over food for human survival.  Sanathkumara gives the example of rain. If monsoon fails people are worried about scarcity of food and when there is good rains people are happy that there will be plenty of food.  And water sustains all the living beings as well as nature itself.  So Sanathkumara advises Narada to meditate on water as Brahman i.e. Jala Brahma Upasana.  Mantra 7-10-2 is similar to Mantras 7-9-2 and 7-8-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely and with contentment in any Loka within the reach of the Alambanam, water, and Narada wanting to know whether there is anything greater than water.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Mantras 7-11-1&2

tejo vavadbhyo bhuyastadva etadvayumagṛhyakasamabhitapati tadahurnisochati nitapati varshishyati va iti teja eva tatpurvam darsayitvathapah srjate tadetadurdhvabhischa tirascibhischa vidyudbhirahradascharanti tasmadahurvidyotate stanayati varshishyati va iti teja eva tatpurvam darsayitvathapah sṛjate teja upassveti || 7.11.1 ||

sa yastejo brahmetyupaste tejasvi vai sa tejasvato lokanbhasvato'pahatatamaskanabhisidhyati yavattejaso gatam tatrasya yathakamacharo bhavati yastejo brahmetyupaste'sti bhagavastejaso bhuya iti tejaso vava bhuyo'stiti tanme bhagavanbravitviti || 7.11.2 || iti ekadasah khandah ||

Fire (or, heat) is certainly greater than water. That fire, taking air as its support, heats the sky. Then people say: ‘It is very hot. The body is burning. It will rain soon.’ Fire first produces these signs, and then creates the rain. This is why there is lightning going straight up or going sideways in a zigzag manner, and along with it thunder. This is why people say: ‘There is lightning and thunder. It will rain soon’. It is fire that shows itself first (as lightning) and then creates water.  So worship fire. (1) ‘One who worships Tejas as Brahman becomes bright himself, and he attains worlds that are bright, shining, and without a hint of darkness. One who worships Tejas as Brahman can do what he pleases in the sphere within the reach of Tejas.’ Narada asked, ‘Revered sir, is there anything higher than Tejas?’ ‘Of course there is something higher than Tejas,’ replied Sanatkumara. Narada then said, ‘Revered sir, please explain that to me’. (2) End of eleventh section.

            Tejas (fire) is greater than Aapah (water) as in the Pancha Bhutha Srishti, narrated in Taittriya Upanishad (2-1-2), water comes from fire (agner apah) and so fire becomes the karanam for water.  Sanathkumara cites here the natural phenomenon of lightning (agni tathvam) with thunder preceding rains (jala tathvam). He also quotes the common people’s expectation of rain when the atmosphere becomes very hot.  It is the heat that raises the water vapour from the ocean into the skies, which gets driven by winds over the land to come down as rain. Again living beings require fire in the body to keep the body warm.  And so Sanathkumara advises Narada to meditate on Tejas as Brahman i.e.Tejo Brahma Upasana.  Mantra 7-11-2 is similar to Mantras 7-10-2, 7-9-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam that gives one bright features and the freedom to act freely in the bright worlds within the reach of the Alambanam, Tejas, and Narada wanting to know whether there is anything higher than Tejas.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Chandogya upanishad (ch. 6,7 & 8) – 17

 Chapter 7, Sections 8 & 9

Mantras 7-8-1&2

balaṃ vava vijnanadbhuyo'pi ha satam vijnanavatameko balavanakampayate sa yada bali bhavatyathotthata bhavatyuttishthanparicharita bhavati paricharannupasatta bhavatyupasidandrashta bhavati srota bhavati manta bhavati boddha bhavati karta bhavati vijnata bhavati balena vai prthivi tishthati balenantariksham balena dyaurbalena parvata balena devamanushya balena pasavascha vayamsi cha trnavanaspatayah svapadanyakitapatangapipilakam balena lokastishthati balamupassveti || 7.8.1 ||

sa yo balam brahmetyupaste yavadbalasya gatam tatrasya yathakamacharo bhavati yo balam brahmetyupaste'hsti bhagavo baladbhuya iti baladvava bhuyo'stiti tanme bhagavanbravitviti || 7.8.2 || iti ashtamah khandah ||

Strength is certainly superior to understanding. One strong person can make even a hundred people of understanding shake with fear. If a person is strong, he will be enthusiastic and up and about. He will then start serving his teacher, and while serving his teacher he will be close to him. While sitting close to the teacher, he will watch him and listen to what he says. Then he will think it over and try to understand. He will then act on it, and finally he will grasp the inner meaning. Strength supports the earth. It also supports the interspace, heaven, the mountains, Devas and human beings, cattle, birds, creepers, and trees. It supports animals of prey as well as worms, fleas, and ants. It supports the whole world. Worship strength. (1) ‘One who worships strength as Brahman can do what he pleases in the sphere within the reach of strength.’ Narada asked, ‘Revered sir, is there anything higher than Balam?’ ‘Of course there is something higher than Balam,’ replied Sanatkumara.  Narada then said, ‘Revered sir, please explain that to me’. (2) End of eighth section.

            Balam (strength) is higher than Vijnanam. Balam does not mean physical strength alone.  It is strength at all levels; physical, mental and intellectual.  Mundaka Upanishad (3-2-4) states, “Nayamathma balaheenena labhyah---- (This Athma cannot be known by the weak--)”.  Strong muscles and sound health helps one to understand the scriptures better as one can concentrate on studies more than with poor health and weak muscles.  To emphasise this point only Swami Vivekananda once observed “You will reach heaven quicker by playing foot-ball than by reading the Gita”.  In Gurukula system of studies the student serves the guru as well besides learning from him.  With strength the student will be able to serve the guru well, which in turn encourages the guru to share his knowledge happily with the student with love and care.  This earth is an example of what strength can do. The earth sustains everything through its own strength. In fact, everything in nature is sustained by its own inherent strength. It is not strength borrowed from something else.  Similarly, one must support oneself by one’s own strength. So Sanathkumara advises Narada to meditate on Balam as Brahman i.e. Bala Brahma Upasana.  Mantra 7-8-2 is similar to Mantras 7-7-2 and 7-6-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely as he chooses in any Loka within the reach of the Alambanam, Balam, and Narada wanting to know whether there is anything higher than Balam.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Mantras 7-9-1&2

annaṃ vava baladbhuyastasmadyadyapi dasa ratrirnasniyadyadyu ha jivedathavadrastasrotamantaboddhakartavijnata bhavatyathannasyayai drashta bhavati srota bhavati manta bhavati boddha bhavati karta bhavati vijnata bhavatyannamupassveti || 7.9.1 ||

sa yo'nnam brahmetyupaste'nnavato vai sa lokanpanavato'bhisidhyati yavadannasya gatam tatrasya yathakamacharo bhavati yo'nnam brahmetyupaste'sti bhagavo'nnadbhuya ityannadvava bhuyo'stiti tanme bhagavanbravitviti || 7.9.2 || iti navamah khandah ||

Annam (food) is certainly superior to Balam. This is why if a person fasts for ten days and nights, he may survive but he will not be able to see, hear, think, understand, work, or fully grasp the meaning of what he is taught. But if he eats food, he can then see, hear, think, understand, work, and fully grasp the meaning of the teachings. Therefore, worship Annam. (1) ‘One who worships Annam as Brahman attains worlds full of food and drink. One who worships Annam as Brahman can do what he pleases in the sphere within the reach of Annam.’ Narada asked, ‘Sir, is there anything higher than Annam?’ ‘Of course there is something higher than Annam,’ replied Sanatkumara. Narada then said, ‘Sir, please explain that to me’. (2) End of ninth section.

            Annam (food) is greater than Balam (strength), as the latter depends upon the former.  From consumption of food, comes activation of the five organs of perception, the mental faculties, as well as the five organs of action. Without their support, it is not possible to realize Athma. We saw in section 7 of chapter 6 how Svetaketu could not remember the Vedas when he fasted for fifteen days and could recollect what he learnt after he took food breaking the fast.  Here Sanathkumara gives the example of a person fasting for ten days.  It is possible he may die, but even if he doesn’t, his sense organs will not function. He won’t be able to see, hear, or think properly. If he went to a teacher during this period, he would not be able to learn or retain anything learnt.  But when he resumes eating, his organs and mind would again start functioning and then he could then study and learn from the teacher.  So Sanathkumara advises Narada to meditate on Annam as Brahman i.e. Anna Brahma Upasana.  Mantra 7-9-2 is similar to Mantras 7-8-2, 7-7-2 and 7-6-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely as he chooses in any Loka within the reach of the Alambanam, Annam, and Narada wanting to know whether there is anything higher than Annam.  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) – 16

Chapter 7, Sections 6 & 7 

Mantras 7-6-1&2

dhyanam vava chittadbhuyo dhyayativa pṛthivi dhyayativantariksham dhyayativa dyaurdhyayantivapo dhyayantiva parvata dhyayantiva devamanushyastasmadya iha manushyaṇam mahattam prapnuvanti dhyanapadamsa ivaiva te bhavantyatha ye'lpah kalahinah pisuna upavadinaste'tha ye prabhavo dhyanapadaṃsa ivaiva te bhavanti dhyanamupassveti || 7.6.1 ||

sa yo dhyanam brahmetyupaste yavaddhyanasya gatam tatrasya yathakamacharo bhavati yo dhyanaṃ brahmetyupaste'sti bhagavo dhyanadbhuya iti dhyanadvava bhuyo'stiti tanme bhagavanbravitviti || 7.6.2 || iti shashthah khandah ||

Meditation is certainly superior to intelligence. The earth seems to be meditating. The sky seems to be meditating. So also, heaven seems to be meditating. Water seems to be meditating. The mountains seem to be meditating. Gods and human beings also seem to be meditating.  This is why, those people in this world who attain greatness seem to enjoy the fruits of meditation. But there are people of small calibre. They are quarrelsome, abusive, and always finding fault with others. Those who are great, however, are so because of their habit of meditation. Therefore, worship meditation. (1) ‘One who worships meditation as Brahman can do what he pleases in the sphere within the reach of meditation.’ Narada asked, ‘Revered sir, is there anything higher than meditation?’ ‘Of course there is something higher than meditation,’ replied Sanatkumara. Narada then said, ‘Revered sir, please explain that to me’. (2) End of sixth section.

            According to Sri Sankaracharya, Dhyanam is an uninterrupted stream of thought directed towards some object.  Dhyanam produces Chittham as a result.  So Dhyanam is considered superior to Chittham.  Sanatkumara says here that everything seems to be meditating—the earth, the intermediate region, heaven, the mountains. Once Swami Vivekananda said: ‘Look at the Himalayas. Does it not strike you that it is a yogi meditating?’.  Among humans also the people who practice Dhyanam attain greatness.  Further the regular practice of Dhyanam changes the quality of one’s thoughts and lifestyle for the better as the mind basks in tranquillity and peace born of contentment unlike the petty-minded people who are always quarrelling, abusive to each other and even scandalous due to their petty jealousies. After the Dhyana sthuthi Sanathkumara advises Narada to meditate on Dhyanam as Brahman i.e. Dhyana Brahma Upasana.  Mantra 7-6-2 is similar to Mantras 7-5-3, 7-4-3, and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely as he chooses in any Loka within the reach of the Alambanam, Dhyanam, and Narada wanting to know whether there is anything higher than Dhyanam. Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Mantras 7-7-1&2

vijnanaṃ vava dhyanadbhuyah vijnanena va rgvedam vijanati yajurvedam samavedamatharvanam chaturthamitihasapuranam panchamam vedanam vedam pitryamrasim daivam nidhim vakovakyamekayanam devavidyam brahmavidyam bhutavidyam kshatravidyaṃ naksatravidyam sarpadevajanavidyaṃ divam cha prthivim cha vayuṃ chakasam chapascha tejascha devamscha manushyaṃscha pasumscha vayamsi cha tṛnavanaspatinchvapadanyakitapatangapipilakam dharmam chadharmam cha satyam chanrtam cha sadhu chasadhu cha hrdayajnam chahrdayajnaṃ channam cha rasam chemam cha lokamamum cha vijnanenaiva vijanati vijnanamupassveti || 7.7.1 ||

sa yo vijnanam brahmetyupaste vijnanavato vai sa lokanjnanavato'bhisidhyati yavadvijnanasya gatam tatrasya yathakamacharo bhavati yo vijnanam brahmetyupaste'sti bhagavo vijnanadbhuya iti vijnanadvava bhuyo'stiti tanme bhagavanbravitviti || 7.7.2 || iti saptamah khandah ||

Vijnanam (understanding) is certainly superior to Dhyanam.  Through Vijnanam one understands the Rig Veda, the Yajur Veda, the Sama Veda, and the fourth—the Atharva Veda; then the fifth—history and the Puraṇas; also, grammar, rules for worship of ancestors, mathematics, the science of omens, the science of treasures, logic, moral science, etymology, the ancillary knowledge of Vedas, the science of the elements, the science of war, astronomy, the science relating to snakes, plus music, dance, and other 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 bad; the pleasant and the unpleasant; food and drink; and this world and the other world. One knows all this through Vijnanam. Worship Vijnanam. (1) ‘One who worships Vijnanam as Brahman attains the Vijnanamaya and Jnanamaya worlds. One who worships Vijnanam as Brahman can do what he pleases in the sphere within the reach of Vijnanam.’  Narada asked, ‘Revered sir, is there anything higher than Vijnanam?’ ‘Of course there is something higher than Vijnanam,’ replied Sanatkumara. Narada then said, ‘Revered sir, please explain that to me’. (2) End of seventh section.

            Vijnanam is understanding and it is higher than Dhyanam, meditation, as this understanding is of a deep spiritual nature that helps Dhyanam and covers both scriptural and secular knowledge.  Understanding the scriptures helps in Dhyanam while Dhyanam without Vijnanam can be even harmful as in the case of one raising kundalini, without understanding how to control it.   It can be seen that there are 4 new items in the list, comparing it to Mantra 2.1.  These are food, drink, this world and the next.  As “heaven and earth” are already included earlier under Elements, here “this world and the next” has to be taken in a spiritual sense as the illusive nature of this world and the heavenly world, not in a physical sense.  Vijnanam alone can give one the deeper insight into the nature of the world, of samsara, of the power of Maya to delude the individual soul, and so on.  It was because Narada lacked this deep understanding all his knowledge remained a name.  Through Vijnanam, one learns to see the divine in everything, in every part of creation. The world viewed with the spiritual dimension is viewed as an expression of God and this knowledge one gains through Vijnanam which is the deep spiritual understanding of the secular knowledge.  And so Sanathkumara advises Narada to meditate on Vijnanam as Brahman i.e. Vijjnana Brahma Upasana.  Mantra 7-7-2 is similar to Mantras 7-6-2, 7-5-3 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely as he chooses in any Loka within the reach of the Alambanam, Vijnanam, and Narada wanting to know whether there is anything higher than Vijnanam. 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) – 15

 Chapter 7, Sections 4 & 5

Mantra 7-4-1

sankalpo vava manaso bhuyanyada vai sankalpayate'tha manasyatyatha vachamirayati tamu namnirayati namni mantra ekam bhavanti mantreshu karmani || 7.4.1 ||

The will is certainly superior to the mind. When a person wills, he starts thinking. Then he directs the organ of speech, and finally he makes the organ of speech utter the name. All the Mantras merge in the names and all the actions merge in the Mantras.

            Will (Sankalpa) is the discriminatory power that differentiates between proper and improper action and it is higher than the mind as ‘Will’ functions as the central office for the other three factors i.e. mind, speech and name. ‘Will’ takes the decision that later mind executes through speech and name. The mind is, no doubt, important but it needs to be guided by the ‘Will’ as the mind is a bundle of desires and is always wavering.  Further when Mantras are recited with Sankalpa only they become powerful and yield result and without Sankalpa they are mere words only.

Mantras 7-4-2&3

tani ha va etani sankalpaikayanani sankalpatmakani sankalpe pratishthitani samaklpataṃ dyavaprthivi samakalpetam vayuschakasam cha samakalpantapascha tejascha tesham sam klptyai varsham sankalpate varshasya samklptya annam sankalpate'nnasya sam klptyai pranah sankalpante prananam sam klptyai mantrah sankalpante mantranam sam klptyai karmani sankalpante karmanam samklptyai lokah sankalpate lokasya sam klptyai sarvam sankalpate sa esha sankalpah sankalpamupassveti || 7.4.2 ||

sa yah sankalpam brahmetyupaste samklptanvai sa lokandhruvandhruvah pratishthitan pratishthito'vyathamananavyathamano'bhisidhyati yavatsamkalpasya gataṃ tatrasya yathakamacharo bhavati yah samkalpam brahmetyupaste'sti bhagavah sankalpadbhuya iti sankalpadvava bhuyo'stiti tanme bhagavanbravitviti || 7.4.3 || iti chaturthah khandah ||

All these things [mind, speech, name, etc.] merge in Sankalpa, arise from Sankalpa, and are supported by Sankalpa.  Heaven and earth will, and so do air, space, water, and fire. (That is, their Sankalpa drives them to play their role.) Through their will the rain wills, and through the will of the rain, food wills. The will of food is the will of life. The will of life is the will of the Mantras, and the will of the Mantras is the will of all activities. The will of the activities is the will of the worlds, and the will of the worlds determines the will of everything. Such is the will. Worship this will. (2)  ‘One who worships Sankalpa as Brahman attains worlds as per his Sankalpa – himself being permanent, the permanent worlds; himself being well-established, the well-established worlds; and himself being undistressed, the undistressed worlds.  One who worships Sankalpa as Brahman can do what he pleases in the sphere within the reach of Sankalpa.’ Narada asked, ‘Revered sir, is there anything higher than Sankalpa?’ ‘Of course there is something higher than Sankalpa,’ replied Sanatkumara.  Narada then said, ‘Revered sir, please explain that to me’. (3) End of fourth section.

            Sanathkumara tells Narada that Sankalpa (Will) is the beginning and end of everything concerning the mind and that because of Sankalpa, each of the forces of nature plays its role, as if each knows the duty it is supposed to perform and has made a Sankalpa to do it. The nature goes on, the society goes on, the world goes on due to their doing their respective duties as per their Sankalpa.   So Sanathkumara advises Narada to meditate on Sankalpa as Brahman i.e. Sankalpa Brahma Upasana.  Mantra 7-4-3 is similar to Mantras 7-3-2, 7-2-2 and 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, Sankalpa, himself being equipped aptly as per the nature of that world and Narada wanting to know whether there is anything higher than Sankalpa. Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Mantra 7-5-1

chittam vava sankalpadbhuyo yada vai cetayate'tha sankalpayate'tha manasyatyatha vachamirayati tamu namnirayati namni mantra ekam bhavanti mantreshu karmani || 7.5.1 ||

Intelligence is certainly superior to will. A person first understands, and then he wills. Next he intends in mind, and then he sends forth speech and he sends it forth in a name. All the Mantras merge in the names, and all the (sacrificial) actions merge in the Mantras.

            Higher than Sankalpa is Chittham.  Chittham is intelligence, the ability to think well, taking all the relevant information into consideration before making a decision. It is right understanding of what to do in a present situation in the light of past experience.  It is subtler than all that we have considered thus far (will, mind, speech and name) and hence it pervades all that we have discussed so far.  As Chittham leads to proper action and action covers will, mind, speech and name, it is the karanam for the other four.

Mantras 7-5-2&3

tani ha va etani chittaikayanani chittatmani chitte pratishthitani tasmadyadyapi bahuvidachitto bhavati nayamastityevainamahuryadayaṃ veda yadva ayaṃ vidvannetthamachittah syadityatha yadyalpavicchittavanbhavati tasma evotha susrushante chittamhyevaishamekayanam chittamatma chittam prathishtha chittamupassveti || 7.5.2 ||

sa yaschittam brahmetyupaste chittanvai sa lokandhruvandhruvah pratishthitanpratishthito'vyathamananavyathamano'bhisidhyati yavacchittasya gatham tatrasya yathakamacharo bhavati yaschittaṃ brahmetyupaste'sti bhagavaschittadbhuya iti chittadvava bhuyo'stiti tanme bhagavanbravitviti || 7.5.3 || iti panchamah khandah ||

All these [will, mind, etc.] merge in intelligence, are directed by intelligence, and are supported by intelligence. That is why, a person may be learned but if he is dull, people [ignore him and] say: ‘He does not exist, no matter how much he seems to know. If he were really learned, he would not be so foolish.’ On the other hand, if a person is not learned but he is intelligent, people will listen to him [with respect]. It is intelligence that governs all these. It is their soul and their support. Therefore, worship intelligence. (2) ‘One who worships intelligence as Brahman attains worlds of intelligence – himself being permanent, the permanent worlds; himself being well-established, the well-established worlds; and himself being undistressed, the undistressed worlds.  One who worships intelligence as Brahman can do what he pleases in the sphere within the reach of intelligence.’  Narada asked, ‘Revered sir, is there anything higher than intelligence?’  ‘Of course there is something higher than intelligence,’ replied Sanatkumara.  Narada then said, ‘Revered sir, please explain that to me’. (3) End of fifth section.

            Intelligence is more valuable than sheer factual knowledge or information. The intellect is the power that utilizes information intelligently to make good decisions. The person with intelligence has the ability to respond rightly to what he encounters in the world. He has presence of mind. He is fully alert. He takes in the whole picture and then makes his decision. Intelligence is, indeed, the very soul of knowledge. One who is simply like an ‘encyclopaedia’ of knowledge is not greatly respected if he does not have intelligence added to it, as people are very quick to notice this.  However, there are people who may not know much, but the little they know they use with intelligence. They are found to be more successful than the others who know more but do not have intelligence.  So Sanathkumara advises Narada to meditate on Chittham as Brahman i.e. Chitttha Brahma Upasana.  Mantra 7-5-3 is similar to Mantras 7-4-3, 7-3-2, 7-2-2 and 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, Chittham, himself being equipped aptly as per the nature of the world and Narada wanting to know whether there is anything higher than Chittham. Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

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