Chandogya Upanishad

The Chandogya Upanishad, one of the longest and most detailed Upanishads, presents a rich combination of symbolic teachings, stories, and philosophical inquiry. It explores meditation, the nature of Brahman and Atman, and the unity of existence, culminating in the teaching “Tat Tvam Asi” - You are That.

Editorial Note

The Chandogya Upanishad is one of the largest and most comprehensive Upanishads, forming the last eight chapters of the Chandogya Brahmana of the Sama Veda.

It combines ritual symbolism, meditation practices, stories, and deep philosophical teachings, making it both rich and diverse.

Mahavakya

The Upanishad contains one of the most famous declarations:
“tat tvam asi” (6.8.7) - You are That

This statement expresses the identity of the individual Self (Atman) with the ultimate reality (Brahman).

Structure of the Text

The text is divided into eight chapters (Prapathakas), each containing multiple sections (Khandas):

Chapter 1 - 13 sections
Chapter 2 - 24 sections
Chapter 3 - 19 sections
Chapter 4 - 17 sections
Chapter 5 - 24 sections
Chapter 6 - 16 sections
Chapter 7 - 26 sections
Chapter 8 - 15 sections

Each section contains varying numbers of verses and covers different themes.

Key Themes and Teachings

1. Symbolism of Rituals

Explains deeper meanings behind Vedic sacrifices
Connects rituals with inner processes and life energy

2. Meditation on Sound and Prana

Emphasizes Om (Pranava) as a symbol of reality
Links sound, breath (prana), and the Sun as expressions of the same truth

3. Stories and Practical Teaching

Satyakama Jabala - truthfulness as the mark of spiritual worth
Svetaketu and Uddalaka - step-by-step teaching of Brahman

4. Nature of Atman and Brahman

Teaches that the Self is present in all beings
Explains unity through examples and analogies

5. Discipline and Realization

Emphasizes brahmacharya (focused living and discipline)
Distinguishes:
- Devas - those who seek truth
- Asuras - those who identify only with the body

Flow of Ideas

The Upanishad does not follow a single linear structure but unfolds through themes and teachings:

Ritual to Symbolism - Moving from outer practices to inner meaning
Symbolism to Meditation - Understanding deeper connections
Stories to Insight - Learning through examples
Insight to Realization - Understanding unity of existence

Core Philosophical Teachings

Tat Tvam Asi - You are not separate from ultimate reality
Unity of Life - Same essence exists in all beings
Importance of Truth - Truthfulness leads to knowledge
Om as Meditation - Sound as a gateway to realization
Inner Meaning of Rituals - External actions reflect internal processes

Simple Summary (For Easy Understanding)

The Chandogya Upanishad is like a large collection of teachings, stories, and examples that help us understand the truth of life.

It starts with rituals but slowly explains their deeper meaning.

Through stories like that of Satyakama and teachings given to Svetaketu, it shows that truth and understanding are more important than birth or status.

The central idea is simple: The same reality exists in everything, and that reality is within you.

The famous teaching “Tat Tvam Asi” reminds us that we are not separate from the universe.

By understanding this, a person moves from confusion to clarity and from separation to unity.

This edition presents the original Sanskrit text with IAST transliteration, along with translation and commentary based on the Advaita Vedanta tradition of Shankaracharya, as presented through the teachings of Swami Lokeswarananda.

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Original Texts

Prapathaka: 1/154 (10)

छान्दोग्योपनिषत्

॥ अथ छान्दोग्योपनिषत् ॥

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्च्क्षुः

श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।

सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म

निराकरोदनिकारणमस्त्वनिकारणं मेऽस्तु ।

तदात्मनि निरते य उपनिषत्सु धर्मास्ते

मयि सन्तु ते मयि सन्तु ॥

॥ ॐ शान्तिः शान्तिः शान्तिः ॥

chāndogyopaniṣat

|| atha chāndogyopaniṣat ||

oṃ āpyāyantu mamāṅgāni vākprāṇaśckṣuḥ

śrotramatho balamindriyāṇi ca sarvāṇi |

sarvaṃ brahmaupaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma

nirākarodanikāraṇamastvanikāraṇaṃ me'stu |

tadātmani nirate ya upaniṣatsu dharmāste

mayi santu te mayi santu ||

|| oṃ śāntiḥ śāntiḥ śāntiḥ ||

CHANDOGYA 1-1-1

॥ प्रथमोऽध्यायः ।

ओमित्येतदक्षरमुद्गीथमुपासीत ।

ओमिति ह्युद्गायति तस्योपव्याख्यानम् ॥ १-१-१॥

|| prathamo'dhyāyaḥ |

omityetadakṣaramudgīthamupāsīta |

omiti hyudgāyati tasyopavyākhyānam || 1-1-1||

1. Om is the closest word to Brahman. Recite this Om as if you are worshipping Brahman. [That is, treat this Om as the symbol of Brahman and concentrate on the idea of their oneness.] How you recite this Om is being explained.

shankara

Commentary

Word-for-word explanation:-Om iti, this Om [is closest to Brahman]; etat akṣaram udgītham upāsīta, recite this syllable as part of your upāsanā [ritual]; hi om iti udgāyati, how you recite this Om; tasya upavyākhyānam, is being explained. Commentary:-Om is as good as Brahman. To begin with, it is a symbol of Brahman. But it is not just a symbol; it is Brahman itself. The Upaniṣad says to recite Om as if you are worshipping Brahman. This recitation is called udgītha, and it is loud recitation. You recite Om aloud, but you do it with the feeling that you are worshipping Brahman. This worship then eventually purifies the mind. The importance of Om is being explained in the following verses.

maxmuller

1. LET a man meditate on the syllable ^[1] Om, called the udgîtha; for the udgîtha (a portion of the Sâma-veda) is sung, beginning with Om. The full account, however, of Om is this:--

CHANDOGYA 1-1-2

एषां भूतानां पृथिवी रसः पृथिव्या अपो रसः ।

अपामोषधयो रस ओषधीनां पुरुषो रसः ।

5. The Rik indeed is speech, Sâman is breath, the udgîtha is the syllable Om. Now speech and breath, or Rik and Sâman, form one couple.

CHANDOGYA 1-1-6

तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे सꣳसृज्यते ।

यदा वै मिथुनौ समागच्छत आपयतो वै ।

तावन्योन्यस्य कामम् ॥ १-१-६॥

tadetanmithunamomityetasminnakṣare sam̐sṛjyate |

yadā vai mithunau samāgacchata āpayato vai |

tāvanyonyasya kāmam || 1-1-6||

6. This dual combination of speech and life merge into each other and become one in this syllable Om. It is like a male and a female meeting and satisfying each other’s desires.

shankara

maxmuller

9. By that syllable does the threefold knowledge (the sacrifice, more particularly the Soma-sacrifice, as founded on the three Vedas) proceed. When the Adhvaryu priest gives an order, he says Om. When the Hotri priest recites, he says Om. When the Udgâtri priest sings, he says Om, --all for the glory of that syllable. The threefold knowledge (the sacrifice) proceeds by the greatness of that syllable (the vital breaths), and by its essence (the oblations) ^[1].

CHANDOGYA 1-1-10

तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद ।

नाना तु विद्या चाविद्या च यदेव विद्यया करोति ।

श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति ।

खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति ॥ १-१-१०॥

tenobhau kuruto yaścaitadevaṃ veda yaśca na veda |

nānā tu vidyā cāvidyā ca yadeva vidyayā karoti |

śraddhayopaniṣadā tadeva vīryavattaraṃ bhavatīti |

khalvetasyaivākṣarasyopavyākhyānaṃ bhavati || 1-1-10||

10. He who knows about Om and he who does not know about it both work with strength they derive from Om. But knowledge and ignorance produce different results. Anything done with knowledge [about Om], with faith in the teachers and in the scriptures, and according to the principles of the Upaniṣads [or of yoga] is more fruitful. This certainly is the right tribute to Om.

shankara

Commentary

Word-for-word explanation:-Ubhau, both [kinds of persons]; tena, by the power of that [Om]; kurutaḥ, work; yaḥ ca, whoever; evam, as such; veda, knows; etat, this [i.e., about Om]; yaḥ ca na veda, he who does not know; vidyā ca avidyā ca nānā tu, knowledge and ignorance are entirely different things; yat eva, anything; vidyayā karoti, one does with knowledge [about Om]; śraddhayā, with respect for one’s teachers and the scriptures; upaniṣadā, as taught by the Upaniṣads [i.e., according to yoga]; tat eva, that [work]; vīryavattaram bhavati,. is more powerful [i.e., more fruitful]; iti, this; khalu, certainly; etasya eva akṣarasya upavyākhyānam bhavati, is the right tribute to this Om. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-Two kinds of people work:- one kind knowing what Om means and another kind knowing nothing about it. Both kinds of people, however, are able to work because of Om. What is the difference between the two? What special advantage does a person who knows about Om have? Someone may argue:- Suppose a person takes a medicine knowing what medicine he is taking and why he is taking it, and another person takes it without any knowledge of what he is taking and why he is taking it. Will the medicine produce different results in them? The answer is:- The analogy does not apply here. Knowledge is always an advantage, especially knowledge about Om. If you work because you are told to work, and if you work because you want to use the work as a stepping-stone to the attainment of Om—there is a vast difference between the two approaches. In the first instance, you are content with whatever the work produces; in the second, you are content only if it paves the way to your attainment of Om.

maxmuller

10. Now therefore it would seem to follow, that both he who knows this (the true meaning of the syllable Om), and he who does not, perform the same sacrifice ^[1]. But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs with knowledge, faith, and the Upanishad ^[2] is more powerful. This is the full account of the syllable Om.

Commentary

Word-for-word explanation:-Tena, for that reason; tam, that [i.e., the chief prāṇa]; ha āyāsya, the sage Āyāsya [or, that which comes out of the mouth]; udgītham, as udgītha; upāsāñcakre, worshipped; etam u eva āyāsyam manyante, they regarded this as Āyāsya; yat āsyāt ayate, that which comes out of the mouth. Commentary:-Prāṇa is also Bṛhaspati because it is the lord of all speech. Āyāsya means ‘that which comes out of the mouth.’ It is prāṇa, but it is also the name of a sage. Aṅgirā, Bṛhaspati, and Āyāsya—these sages worshipped prāṇa as udgītha. They, in fact, worshipped themselves.

maxmuller

12. Therefore Ayâsya meditated on the udgîtha (Om) as that breath, and people hold it to be Ayâsya, because it comes (ayati) from the mouth (âsya);

CHANDOGYA 1-2-13

तेन तꣳह बको दाल्भ्यो विदांचकार ।

स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः ।

कामानागायति ॥ १-२-१३॥

tena tam̐ha bako dālbhyo vidāṃcakāra |

sa ha naimiśīyānāmudgātā babhūva sa ha smaibhyaḥ |

kāmānāgāyati || 1-2-13||

13. The sage Baka, son of Dalbha, came to know prāṇa as it was. That is why the sages of Naimiṣa forest selected him as the singer of their udgītha. He, in his turn, fulfilled their wishes.

shankara

Commentary

Word-for-word explanation:-Dālbhyaḥ, the son of Dalbha; bakaḥ, the sage Baka; ha tam, that [prāṇa]; tena, with the qualities as stated; vidāñcakāra, came to know; saḥ, he [Baka]; ha naimiṣīyānām, of the sages of Naimiṣa forest; udgātā, the singer of the udgītha; babhūva, became; ha ebhyaḥ kāmān, according to the wishes [of the forest dwellers]; saḥ āgāyati sma, he sang [the udgītha]. Commentary:-Not only did Aṅgirā and other sages worship prāṇa, but Baka, son of Dalbha, also did the same. That is, he recognized the power of prāṇa. The sages of Naimiṣa forest were pleased with him, and appointed him to sing the udgītha for them. He thus sang the udgītha in praise of prāṇa and pleased the sages by his performance.

maxmuller

13. Therefore Vaka Dâlbhya knew it. He was the Udgâtri (singer) of the Naimishîya-sacrificers, and by singing he obtained for them their wishes.

CHANDOGYA 1-2-14

आगाता ह वै कामानां भवति य एतदेवं ।

विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् ॥ १-२-१४॥

āgātā ha vai kāmānāṃ bhavati ya etadevaṃ |

vidvānakṣaramudgīthamupāsta ityadhyātmam || 1-2-14||

14. If a person knows the real meaning of prāṇa and worships it as udgītha akṣara [i.e., as Akṣara Brahman] he himself becomes Akṣara Brahman. He then worships everyone he wants to worship [i.e., in singing for prāṇa he sings for all], and he attains all he desires. This is the attainment on the level of the body [adhyātma]. [The inner attainment is that he becomes one with prāṇa—that is, Akṣara Brahman.]

shankara

Commentary

Word-for-word explanation:-Yaḥ, he who; evam, as such; vidvān, knows;; etat, this [prāṇa]; udgītham akṣaram, as udgītha akṣara [akṣara means both ‘syllable’ and ‘the undecaying,’ which is a name of Brahman]; upāste, worships [or meditates on]; vai kāmānām āgātā ha bhavati, he thereby becomes the udgātā [singer] of all that he desires; iti adhyātmam, this is so far as the udgītha relating to the body is concerned. Iti dvitīyaḥ khaṇḍaḥ here ends the second section. Commentary:-Singing for prāṇa is the same as singing for all, for prāṇa is all. You may even achieve all you desire through it. This is so far as the individual is concerned. Praising Om has a threefold reward:- relating to the body (adhyātma), relating to animals (adhibhūta), and relating to the elements (adhidaiva).

maxmuller

14. He who knows this, and meditates on the syllable Om (the imperishable udgîtha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgîtha (Om) as meditated on with reference to the body ^[1].

Prapathaka: 3/154 (12)

CHANDOGYA 1-3-1

॥ इति द्वितीयः खण्डः ।

अथाधिदैवतं य एवासौ तपति ।

तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति ।

उद्यꣳस्तमो भयमपहन्त्यपहन्ता ह वै भयस्य ।

तमसो भवति य एवं वेद ॥ १-३-१॥

|| iti dvitīyaḥ khaṇḍaḥ |

athādhidaivataṃ ya evāsau tapati |

tamudgīthamupāsītodyanvā eṣa prajābhya udgāyati |

udyam̐stamo bhayamapahantyapahantā ha vai bhayasya |

tamaso bhavati ya evaṃ veda || 1-3-1||

1. Next, how you worship from the standpoint of the forces of nature:- There is the sun rising to give us heat. Worship it as udgītha. The sun rises to pray, as it were, for the welfare of all living beings. As it rises, it dispels the fear of darkness. One who knows this overcomes the fear of ignorance about birth and death.

shankara

Commentary

Word-for-word explanation:-Atha, next; adhidaivatam, relating to the elements [such as rain, lightning, and other forces of nature]; yaḥ eva asau, that [i.e., the sun] over there which; tapati, gives us heat; tam, to that; udgītham upāsīta, worship as udgītha; udyan, as it rises; vai eṣaḥ, this [sun]; prajābhyaḥ, for all living beings; udgāyati, [as if] it prays for their well-being; udyan, as [the sun] rises; tamaḥ bhayam apahanti, it removes the fear of darkness; yaḥ, one who; evam veda, knows this; vai bhayasya, the fear [of birth and death]; tamasaḥ, ignorance; apahantā bhavati, overcomes. Commentary:-There are many ways of using udgītha as worship. This verse gives an example of how you use it in worshipping the forces of nature (adhidaivata). There is the sun above giving us heat. The Upaniṣad says to worship udgītha as the sun. But if udgītha is Om, how can it stand for the sun? The sun helps the plants, such as paddy, to grow. Without the sun, life on this planet would be impossible. It is as if the sun sings the udgītha for us to sustain us. This is why the sun is referred to as the udgītha. As udgītha, the sun also dispels our fear of darkness. One who knows this is no longer afraid of birth and death. That is, he knows he is immortal.

maxmuller

1. Now follows the meditation on the udgîtha with reference to the gods. Let a man meditate on the udgîtha (Om) as he who sends warmth (the sun in the sky). When the sun rises it sings as Udgâtri for the sake of all creatures. When it rises it destroys the fear of darkness. He who knows this, is able to destroy the fear of darkness (ignorance).

CHANDOGYA 1-3-2

समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ ।

स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं ।

तस्माद्वा एतमिमममुं चोद्गीथमुपासीत ॥ १-३-२॥

samāna u evāyaṃ cāsau coṣṇo'yamuṣṇo'sau |

svara itīmamācakṣate svara iti pratyāsvara ityamuṃ |

tasmādvā etamimamamuṃ codgīthamupāsīta || 1-3-2||

2. This prāṇa and that sun are alike. Prāṇa is warm, and the sun is also warm. Prāṇa is called svara [when it is ‘going out’ at the time of death]. The sun is also described as svara [when it ‘sets’] and pratyāsvara [when it ‘comes back’]. Therefore, worship both prāṇa and the sun as udgītha.

shankara

Commentary

Word-for-word explanation:-Ayam, this [prāṇa]; ca asau, and that [sun]; samānaḥ eva, are equivalent; u ayam, this [prāṇa]; uṣṇaḥ, is warm; ca asau, and that [sun]; uṣṇaḥ, is warm; imam, this [prāṇa]; svaraḥ iti ācakṣate, [sages] call it svara [‘outgoing,’ at the time of death]; amum, that [sun]; svaraḥ iti, has set; pratyāsvaraḥ iti, [and] has returned [this is what people say]; tasmāt vai, for that reason; etam, this [going out]; imam, this [prāṇa]; ca amum, and that [sun]; udgītham upāsīta, worship as udgītha. Commentary:-Prāṇa and āditya (the sun) are similar. Both are warm. Sages call both svara, which means ‘going out.’ The difference is that while prāṇa goes out (at the time of death), the sun goes out (when it sets) and also returns (pratyāsvara, when it rises). Thus, prāṇa and āditya are similar in name and quality. It is therefore appropriate to worship both as udgītha. Both are Om.

maxmuller

2. This (the breath in the mouth) and that (the sun) are the same. This is hot and that is hot. This they call svara (sound), and that they call pratyâsvara ^[1] (reflected sound). Therefore let a man meditate on the udgîtha (Om) as this and that (as breath and as sun).

CHANDOGYA 1-3-3

अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति ।

स प्राणो यदपानिति सोऽपानः ।

6. Let a man meditate on the syllables of the udgîtha, i. e. of the word udgîtha. Ut is breath (prâna), for by means of breath a man rises (uttishthati). Gî is speech, for speeches are called girah. Tha is food, for by means of food all subsists (sthita).

CHANDOGYA 1-3-7

द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य ।

एवोद्वायुर्गीरग्निस्थꣳ सामवेद एवोद्यजुर्वेदो ।

गीरृग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो ।

दोहोऽन्नवानन्नादो भवति य एतान्येवं ।

10. On the metre in which he is going to praise; on the tune with which he is going to sing for himself;

CHANDOGYA 1-3-11

यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत् ॥ १-३-११॥

yāṃ diśamabhiṣṭoṣyansyāttāṃ diśamupadhāvet || 1-3-11||

11. No matter what direction one may face while praying, one should meditate on that direction [along with the presiding deities of that direction].

shankara

Commentary

Word-for-word explanation:-Yām diśam abhiṣṭoṣyan syāt, whatever direction a person may face while praying; tām diśam upadhāvet, one should worship that direction [and also the deities presiding over that direction]. Commentary:-There is no commentary available for this verse.

maxmuller

11. On the quarter of the world which he is going to praise. Lastly, having approached himself (his name, family, &c.) by meditation, let him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes in pronunciation, &c.

CHANDOGYA 1-3-12

आत्मानमन्तत उपसृत्य स्तुवीत कामं ।

ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत ।

यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति ॥ १-३-१२॥

ātmānamantata upasṛtya stuvīta kāmaṃ |

dhyāyannapramatto'bhyāśo ha yadasmai sa kāmaḥ samṛdhyeta |

yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti || 1-3-12||

12. Finally, as a person ends his prayer, he should ask for whatever he desires, making sure, however, that his pronunciation is correct. He should also think of himself [including his name, lineage, and caste]. Then whatever desire he has while praying is promptly and surely fulfilled.

shankara

Commentary

Word-for-word explanation:-Antataḥ, as one ends one’s prayer; kāmam dhyāyan apramattaḥ, one should think of whatever one desires, making sure that the pronunciation of words is correct; ātmānam, oneself; upasṛtya, thinking of [one’s name, lineage, and caste]; stuvīta, praise; yat kāmaḥ, whatever desire one has; stuvīta, while praying; kāmaḥ, that desire; abhyāsaḥ, promptly; ha, surely; asmai, to the person concerned; samṛdhyeta, prosperity goes. [The repetition is for emphasis.] Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:-Here the udgātā (the singer) is told how he should pray. He should first repeat the Sāma songs, and then he should pray for whatever he desires. His prayer should be correct in every detail. And while praying, he should mention his own name, his lineage, and his caste. If these conditions are fulfilled, his prayer will be promptly granted. That this will happen is indicated by the repetition of the statement.

maxmuller

12. Quickly ^[1] will the desire be then fulfilled to him, for the sake of which he may have offered his hymn of praise, yea, for which he may have offered his hymn of praise ^[2].

Prapathaka: 4/154 (5)

CHANDOGYA 1-4-1

॥ इति तृतीयः खण्डः ।

ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति ।

तस्योपव्याख्यानम् ॥ १-४-१॥

|| iti tṛtīyaḥ khaṇḍaḥ |

omityetadakṣaramudgīthamupāsītomiti hyudgāyati |

tasyopavyākhyānam || 1-4-1||

shankara

Commentary

maxmuller

1. Let a man meditate on the syllable Om, for the udgîtha is sung beginning with Om. And this is the full account of the syllable Om--

CHANDOGYA 1-4-2

देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशꣳस्ते ।

छन्दोभिरच्छादयन्यदेभिरच्छादयꣳस्तच्छन्दसां ।

छन्दस्त्वम् ॥ १-४-२॥

devā vai mṛtyorbibhyatastrayīṃ vidyāṃ prāviśam̐ste |

chandobhiracchādayanyadebhiracchādayam̐stacchandasāṃ |

chandastvam || 1-4-2||

2. The gods and goddesses were afraid of death, so they took refuge in the rites and rituals of the three Vedas. They covered themselves, as it were, with mantras. Because they covered themselves with mantras, the mantras came to be known as chandas.

shankara

Commentary

Word-for-word explanation:-Devāḥ, the gods and goddesses; vai mṛtyoḥ bibhyataḥ, are afraid of death; trayīm vidyām prāviśan, they took refuge in the three Vedas [i.e., they decided to perform Vedic rites and rituals in order to escape death]; te, they; chandobhiḥ acchādayan, covered themselves with the mantras; yat, because; ebhiḥ, Commentary:-In ancient times the gods and goddesses decided to perform the sacrifices mentioned in the three Vedas to save themselves from death. It was as if they took ‘cover’ behind the Vedic mantras. It is from this word ‘cover’ (acchādan) that the mantras have come to be known as chandas.

Commentary

Word-for-word explanation:-Saḥ yaḥ, one who; evam etat akṣaram vidvān praṇauti, knows this akṣara and respects it as such; etat eva svaram, that known as svara; amṛtam abhayam akṣaram praviśati, becomes one with the immortal and fearless akṣara [Om]; tat, that [akṣara]; praviśya, having become one with [akṣara]; devāḥ yat amṛtāḥ, by which the gods and goddesses became immortal; tat amṛtaḥ bhavati, that person also becomes immortal. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section. Commentary:-By worshipping svara (Om), the gods and goddesses entered into svara, which means they became one with it. And by becoming one with it, they became fearless and immortal. The same thing may happen to anyone who follows in their footsteps—that is, anyone who worships svara. The transformation is the same as in the case of the gods and goddesses—no more, no less.

maxmuller

5. He who knowing this loudly pronounces (pranauti) ^[1]- that syllable, enters the same (imperishable) syllable, the Svara, the immortal, free from fear, and having entered it, becomes immortal, as the Devas are immortal.

Prapathaka: 5/154 (5)

CHANDOGYA 1-5-1

॥ इति चतुर्थः खण्डः ।

अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ ।

इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ।

ह्येष स्वरन्नेति ॥ १-५-१॥

|| iti caturthaḥ khaṇḍaḥ |

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha |

ityasau vā āditya udgītha eṣa praṇava omiti |

hyeṣa svaranneti || 1-5-1||

1. That which is udgītha is also praṇava [Om]. So also, that which is praṇava is udgītha. That sun is udgītha, and it is also praṇava, because it seems to say Om [or, has the word Om in its mind] when it appears.

shankara

Commentary

Word-for-word explanation:-Atha, next; yaḥ khalu udgīthaḥ, that which is udgītha; saḥ praṇavaḥ, is praṇava [Om]; yaḥ praṇavaḥ saḥ udgīthaḥ, that which is praṇava is also udgītha; asau vai ādityaḥ udgīthaḥ, that sun is udgītha; eṣaḥ praṇavaḥ, it is also praṇava; hi, for; eṣaḥ, the sun; om iti svaran eti, appears with the word Om in its mind. Commentary:-This is how udgītha is to be worshipped:- According to many scholars of the Ṛg Veda, udgītha is the same as praṇava (Om). What is praṇava to them is udgītha according to the Chāndogya. Similarly, according to many scholars, the sun is udgītha and also praṇava. How can the sun be referred to as udgītha? When the sun appears, it looks as if it is saying Om, or it has Om in its thoughts. According to Śaṅkara, the word svaran may also mean ‘uttering.’

maxmuller

1. The udgîtha is the pranava ^[1], the pranava is the udgîtha. And as the udgîtha is the sun ^[2], So is the pranava, for he (the sun) goes sounding Om.

CHANDOGYA 1-5-2

एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ।

ह कौषीतकिः पुत्रमुवाच रश्मीꣳस्त्वं पर्यावर्तयाद्बहवो ।

वै ते भविष्यन्तीत्यधिदैवतम् ॥ १-५-२॥

etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti |

ha kauṣītakiḥ putramuvāca raśmīm̐stvaṃ paryāvartayādbahavo |

vai te bhaviṣyantītyadhidaivatam || 1-5-2||

2. The sage Kauṣītaki said to his son:- ‘I worshipped the sun and its rays as one. That is why I had only one son, which is you. If you worship the sun and its rays separately, you will then have many children.’ This is the worship of the forces of nature.

shankara

maxmuller

5. He who knows that the udgîtha is the pranava, and the pranava the udgîtha, rectifies from the seat of the Hotri priest any mistake committed by the Udgâtri priest in performing the udgîtha, yea, in performing the udgîtha.

Prapathaka: 6/154 (8)

maxmuller

5. Rik is the white light of the sun, Sâman the blue exceeding darkness ^[1] (in the sun). This Sâman (darkness) rests on that Rik (brightness). Therefore the Sâman is sung as resting on the Rik.

CHANDOGYA 1-6-6

अथ यदेवैतदादित्यस्य शुक्लं भाः सैव ।

साथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ ।

य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते ।

हिरण्यश्मश्रुर्हिरण्यकेश आप्रणस्वात्सर्व एव ।

सुवर्णः ॥ १-६-६॥

atha yadevaitadādityasya śuklaṃ bhāḥ saiva |

sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāmātha |

ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate |

hiraṇyaśmaśrurhiraṇyakeśa āpraṇasvātsarva eva |

suvarṇaḥ || 1-6-6||

6. Then, [worship of the effulgent being in the sun]:- The white glow of the sun is sā, and the dark bluish-black glow is ama. These two together make up the word Sāma. There is a deity within the orb of the sun, who is seen by yogīs. His whole body glitters like gold, even to his toe-nails. He has a bright golden beard and bright golden hair.

shankara

Commentary

Word-for-word explanation:-Atha, then; yat eva etat ādityasya śuklam bhāḥ, that which is this white glow of the sun; sā eva sā, that is the ‘sā’ [of Sāma]; atha yat nīlam paraḥ kṛṣṇam, and that which is the deep black glow; tat amaḥ, that is ‘ama’; tat sāma, [when they are put together] that is Sāma; atha antarāditye, again inside the orb of the sun; yāḥ eṣaḥ hiraṇmayaḥ, there is a bright figure; hiraṇyaśmaśruḥ, bright gold beard; hiraṇyakeśaḥ puruṣaḥ dṛśyate, the person with bright gold hair seen [by the yogīs]; āpraṇakhāt sarva eva suvarṇaḥ, bright gold all over the body, including even his nails. Commentary:-The sun is partly white and partly dark. These colours together make up ‘Sāma.’ The Upaniṣad does not mean to say that the sun is made of gold, and neither is the person in the orb of the sun. This is not to be taken literally. What is meant here is that the person in the sun is brilliant—brilliant in terms of moral and spiritual qualities. The word gold refers to his character and not to the colour of his skin. The word puruṣa means ‘one who covers the whole

maxmuller

6. Sâ is the white light of the sun, ama the blue exceeding darkness, and that makes Sâma. Now that golden ^[1] person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

CHANDOGYA 1-6-7

तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी ।

तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित ।

उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद ॥ १-६-७॥

tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī |

tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita |

udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda || 1-6-7||

7. His eyes are like lotuses blossomed by the sun. He is called ut because he is above all weakness. He who knows this truth is also above all weakness.

shankara

Commentary

Word-for-word explanation:-Tasya, his; yathā, like; kapyāsam [kapi, which means ‘he who drinks water’ (i.e, the sun) + āsa, which means blossomed], blossomed by the sun; puṇḍarīkam evam, like the lotus; akṣinī the eyes; tasya ut iti nāma, his name is ‘ut’; saḥ eṣaḥ sarvebhyaḥ pāpmabhyaḥ uditaḥ, he is above all weakness; udeti, he rises; ha vai sarvebhyaḥ pāpmabhyaḥ, above all weakness; yaḥ, who; evam veda, knows thus. Commentary:-It has been said that fire rests on the earth, space rests on air, the moon on the stars, and the dark glow of the sun on its white glow. But the Being in the orbit of the sun does not rest on anything He is above all that is evil, above everything. To signify this he is given the name ut (that which is above everything). This ‘ut’ suggests supremacy. It is the kind of supremacy which Vedānta attributes to Brahman. This ‘ut’ and Brahman are the same. Here, Rāmānuja’s interpretation has been followed for the word kāpyāsam. Śaṅkara gives another interpretation.

maxmuller

7. Whose eyes are like blue lotus's ^[1], his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

CHANDOGYA 1-6-8

तस्यर्क्च साम च गेष्णौ ।

तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता ।

स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे ।

देवकामानां चेत्यधिदैवतम् ॥ १-६-८॥

tasyarkca sāma ca geṣṇau |

tasmādudgīthastasmāttvevodgātaitasya hi gātā |

sa eṣa ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe |

devakāmānāṃ cetyadhidaivatam || 1-6-8||

8. The Ṛk and the Sāma are his two singers who sing in praise of this god. This is why he is called udgītha, and this is why a singer of the udgītha is called an udgātā. There are worlds above the solar region, but the god in the solar region rules over them [and also supports them]. He also decides the wishes of the gods and goddesses. This is from the standpoint of the gods and goddesses.

shankara

Commentary

Word-for-word explanation:-Tasya, his; ṛk ca sāma ca geṣṇau, the Ṛk and the Sāma are two singers [who sing his praise]; tasmāt, this is why; udgīthaḥ, he is [called] udgītha [the great God in whose praise songs are sung]; tasmāt, this is why; etasya hi gātā, the singers of it; tu eva udgātā, are called udgātā, the musicians; sāḥ eṣaḥ, he; ye ca, who; amuṣmāt parāñcaḥ, high above that [solar region]; teṣām lokāḥ, those worlds; ca iṣṭe, governs [decides]; devakāmānām ca, the desires Commentary:-The word ut suggests supremacy. It is applied to that being who is the overlord of everything and also the source of everything—the earth, the- air, and fire; the Ṛk and Sāma; the gods and goddesses; and even the worlds above the sun. This ‘ut’ rules everything and is therefore identical with Brahman.

maxmuller

8. Rik and Sâman are his joints, and therefore he is udgîtha. And therefore he who praises him (the ut) is called the Ud-gâtri ^[1] (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds). So much with reference to the Devas.

Prapathaka: 7/154 (9)

maxmuller

3. Rik is the ear, Sâman the mind. This Sâman (mind) rests on that Rik (ear). Therefore the Sâman is sung as resting on the Rik. Sâ is the ear, ama the mind, and that makes Sâma.

CHANDOGYA 1-7-4

अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः ।

कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढꣳसाम ।

Commentary

Word-for-word explanation:-Kam, what; te, for yon; kāmam, desire; āgāyāni iti, shall I sing for; eṣaḥ hi eva, he is the person who; kāmāgānasya iṣṭe, influences the fulfilment of the desires as expressed through songs; yaḥ, the musician [udgātā]; evam, this; vidvān, having known; sāma gāyati sāma gāyati, he sings the Sāma, he sings the Sāma. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-The Lord in the eye controls everything—the earth and other worlds, those who live in them, and also the desires of those people. This is the purport of the verse.

maxmuller

9. 'What wish shall I obtain for you by my songs?' For he who knowing this sings a Sâman is able to obtain wishes through his song, yea, through his song.

Prapathaka: 8/154 (8)

CHANDOGYA 1-8-1

॥ इति सप्तमः खण्डः ।

त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो ।

3. Then Silaka Sâlâvatya said to Kaikitâyana Dâlbhya:- 'Let me ask you.' 'Ask,' he replied.

CHANDOGYA 1-8-4

का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का ।

गतिरिति प्राण इति होवाच प्राणस्य का ।

गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप ।

इति होवाच ॥ १-८-४॥

kā sāmno gatiriti svara iti hovāca svarasya kā |

gatiriti prāṇa iti hovāca prāṇasya kā |

gatirityannamiti hovācānnasya kā gatirityāpa |

iti hovāca || 1-8-4||

4. Śilaka asked, ‘What is the support of Sāma?’ ‘It is the voice,’ replied Dālbhya. ‘What is the support of the voice?’ ‘The vital breath,’ answered Dālbhya. ‘What is the support of the vital breath?’ asked Śilaka. Dālbhya replied, ‘Food.’ Then Śilaka asked, ‘What is the support of food?’ Dālbhya said, ‘Water’.

shankara

Commentary

Word-for-word explanation:-Sāmnaḥ kā gatiḥ iti, [Śilaka asked,] what is it that supports Sāma [i.e., the udgītha of the Sāma]; svaraḥ iti ha uvāca, [Dālbhya] replied, it is the voice; svarasya kā gatiḥ iti, what is the support of the voice; prāṇaḥ iti ha uvāca, [Dālbhya] said, prāṇa [the vital breath]; prāṇasya kā gatiḥ iti, what is the support of prāṇa [asked Śilaka]; annam iti ha uvāca, [Dālbhya] replied, it is food; annasya kā gatiḥ iti, what is the support of food; āpaḥ iti ha uvāca, [Dālbhya] replied, water. Commentary:-Sāma here means the udgītha, the chanting. Dālbhya was asked what supported the chanting, and he replied, ‘The voice.’ Just as a pot is supported by the material of which it is made, which is earth, similarly, the chanting is supported by the voice. But what supports the voice? The vital breath. And the vital breath is supported by food. Similarly, food is supported by water, because it is from water that food grows.

maxmuller

4. 'What is the origin of the Sâman?' 'Tone (svara),' he replied. 'What is the origin of tone?' 'Breath,' he replied. 'What is the origin of breath?' 'Food,' he replied. 'What is the origin of food?' 'Water,' he replied.

CHANDOGYA 1-8-5

अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य ।

का गतिरिति न स्वर्गं लोकमिति नयेदिति होवाच स्वर्गं ।

वयं लोकꣳ सामाभिसंस्थापयामः स्वर्गसꣳस्तावꣳहि ।

सामेति ॥ १-८-५॥

apāṃ kā gatirityasau loka iti hovācāmuṣya lokasya |

kā gatiriti na svargaṃ lokamiti nayediti hovāca svargaṃ |

vayaṃ lokam̐ sāmābhisaṃsthāpayāmaḥ svargasam̐stāvam̐hi |

sāmeti || 1-8-5||

5. [Śilaka:-] ‘What is the support of water?’ [Dālbhya:-] ‘That world, heaven.’ [Śilaka:-] ‘What is the support of that world?’ [Dālbhya:-] ‘Don’t go beyond that heaven. We know Sāma is in heaven, and this is why Sāma is respected as heaven’.

shankara

Commentary

Word-for-word explanation:-Apām kā gatiḥ iti, what is the support of water; asau lokaḥ, that world [i.e., heaven]; iti ha uvāca, said [Dālbhya]; amuṣya lokasya kā gatiḥ iti, what is the support of that heaven; svargam lokam na atinayet iti ha uvāca, one should not go beyond that heaven, replied [Dālbhya]; svargam lokam, in that heavenly world; vayam sāma abhisaṃsthāpayāmaḥ, we install Sāma; svargasaṃstāvam hi sāma iti, this Sāma is worshipped as heaven. Commentary:-The next question Śilaka asked was about the support of water. To this Dālbhya replied, ‘That world—that is, heaven.’ Rain is said to come from heaven, so that is why heaven is called the support. But what supports heaven? When Śilaka put this question, Dālbhya replied that the question was irrelevant. There is nothing beyond heaven. Heaven is the ultimate. It is the real resort of Sāma. And this is why we say that Sāma is in heaven and why the scriptures show the same respect to heaven as to Sāma.

maxmuller

5. 'What is the origin of water?' 'That world (heaven),' he replied. 'And what is the origin of that world?'-- He replied:- 'Let no man carry the Sâman beyond the world of svarga (heaven). We place (recognise) the Sâman in the world of svarga, for the Sâman is extolled as svarga (heaven).'

CHANDOGYA 1-8-6

तꣳ ह शिलकः शालावत्यश्चैकितायनं ।

दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम ।

यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते ।

विपतेदिति ॥ १-८-६॥

tam̐ ha śilakaḥ śālāvatyaścaikitāyanaṃ |

dālbhyamuvācāpratiṣṭhitaṃ vai kila te dālbhya sāma |

yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te |

vipatediti || 1-8-6||

6. Śilaka Śālāvatya said to Caikitāyana Dālbhya:- ‘O Dālbhya, your Sāma is then without a base. If someone knowledgeable about Sāma would now say [that your statement is wrong, and if he curses you saying,] “Your head will fall [if what you say turns out to be wrong],” your head will really fall’.

shankara

Commentary

Word-for-word explanation:-Tam ha śilakaḥ śālāvatyaḥ caikitāyanam dālbhyam uvāca, Śilaka Śālāvatya said to Caikitāyana Dālbhya; vai kila te dālbhya sāma, your Sāma is, O Dālbhya; apratiṣṭhitam, without a base; yaḥ tu etarhi brūyāt, if anyone says now; te mūrdhā vipatiṣyati iti, your head will fall [if your statement about Sāma is found to be wrong]; te mūrdhā vipatet iti, your head will surely fall. Commentary:-Śilaka said to Dālbhya that Sāma cannot have heaven as its support. He then quotes scriptures that what he says is true. He also adds that Dālbhya might be careful not to give the impression that he has any doubt about this. If he does, he will then risk being cursed by people who know the Sāma very well. They may curse him saying that his head will fall. Whether Dālbhya’s head will fall or not is a different matter. If you commit a mistake, you surely have to pay for it. The measure of your punishment, however, is decided by many factors.

maxmuller

6. Then said Silaka Sâlâvatya to Kaikitâyana Dâlbhya:- 'O Dâlbhya, thy Sâman is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.'

CHANDOGYA 1-8-7

हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य ।

लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य ।

का गतिरिति न प्रतिष्ठां लोकमिति नयेदिति होवाच ।

प्रतिष्ठां वयं लोकꣳ सामाभिसꣳस्थापयामः ।

प्रतिष्ठासꣳस्तावꣳ हि सामेति ॥ १-८-७॥

hantāhametadbhagavato vedānīti viddhīti hovācāmuṣya |

lokasya kā gatirityayaṃ loka iti hovācāsya lokasya |

kā gatiriti na pratiṣṭhāṃ lokamiti nayediti hovāca |

pratiṣṭhāṃ vayaṃ lokam̐ sāmābhisam̐sthāpayāmaḥ |

pratiṣṭhāsam̐stāvam̐ hi sāmeti || 1-8-7||

7. Dālbhya said, ‘Sir, if you permit, I would like to ask you about this.’ Śilaka replied, ‘Yes, ask.’ Dālbhya then asked, ‘What is the support of that heaven?’ Śilaka said, ‘This earth.’ ‘What supports this earth?’ asked Dālbhya. Śilaka replied:- ‘Don’t think Sāma’s base is beyond this earth. We think Sāma is based on this earth, and we respect it as so’.

shankara

Commentary

Word-for-word explanation:-Hanta, if you permit; aham etat bhagavataḥ vedāni iti, I would like to learn this from you, revered sir [said Dālbhya]; viddhi iti ha uvāca, yes, learn from me, said [Śilaka]; amuṣya lokasya kā gatiḥ iti, what is the support of that world [Dālbhya asked]; ayam lokaḥ iti ha uvāca, this earth, said [Śilaka]; asya lokasya kā gatiḥ iti, what is the support of this earth [Dālbhya asked]; pratiṣṭhām lokam na atinayet iti ha uvāca, [in order to find the support of Sāma] don’t go beyond the earth, replied [Śilaka]; pratiṣṭhām lokam vayam sāma abhisaṃsthāpayāmaḥ, we see Sāma based on this earth; pratiṣṭhāsaṃstāvam hi sāma iti, Sāma is respected because it is based on this earth. Commentary:-Heaven is supported by the various Vedic rites performed on the earth, and this is why the earth is said here to be the support of heaven. To be more precise, however, the gods and goddesses in heaven depend upon what men and women on earth offer them through their Vedic rites. In this sense, the earth is the support of heaven. The earth is the support of everything, and it is also the base of the Sāma. This is why the earth is described as a kind of chariot (rathantara) in the Sāma Veda.

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7. 'Well then, let me know this from you, Sir,' said Dâlbhya. 'Know it,' replied Silaka Sâlâvatya. 'What is the origin of that world (heaven)?' 'This world,' he replied. 'And what is the origin of this world?'-- He replied:- 'Let no man carry the Sâman beyond this world as its rest. We place the Sâman in this world as its rest, for the Sâman is extolled as rest.'

CHANDOGYA 1-8-8

तꣳ ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते ।

शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति ।

मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति ।

विद्धीति होवाच ॥ १-८-८॥

tam̐ ha pravāhaṇo jaivaliruvācāntavadvai kila te |

śālāvatya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti |

mūrdhā te vipatediti hantāhametadbhagavato vedānīti |

viddhīti hovāca || 1-8-8||

8. Pravāhaṇa Jaivali said:- ‘O Śālāvatya, your Sāma is not endless. If someone should now say that your head will fall off, it will fall off.’ Śilaka Śālāvatya then said, ‘O Lord, I want to learn from you [the truth about the Sāma].’ Jaivali replied, ‘Yes, learn from me’.

shankara

Commentary

Word-for-word explanation:-Tam ha pravāhaṇaḥ jaivaliḥ uvāca, Pravāhaṇa Jaivali said to him; antavat vai kila te sāma śālāvatya, O Śālāvatya [Śilaka], your Sāma is not without an end; yaḥ tu, if anyone; etarhi, now; brūyāt, says; mūrdhā te vipatiṣyati iti, your head will fall; mūrdhā te vipatet, your head will fall off; hanta aham bhagavataḥ vadāni iti, [Śilaka said,] if you please, O Lord, I would like to learn from you; viddhi iti ha uvāca, yes, learn [from me, Pravāhaṇa replied]. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section. Commentary:-

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8. Then said Pravâhana Gaivali to Silaka Sâlâvatya:- 'Your Sâman (the earth), O Sâlâvatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.' 'Well then, let me know this from you, Sir,' said Sâlâvatya. 'Know it,' replied Gaivali.

Prapathaka: 9/154 (4)

CHANDOGYA 1-9-1

॥ इति अष्टमः खण्डः ।

अस्य लोकस्य का गतिरित्याकाश इति होवाच ।

4. 'And thus also will be their state in the other world.' He who thus knows the udgîtha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world.

Prapathaka: 10/154 (11)

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3. Ushasti said:- 'Give me to eat of them.' He gave him the beans, and said:- 'There is something to drink also! Then said Ushasti:- 'If I drank of it, I should have drunk what was left by another, and is therefore unclean.'

CHANDOGYA 1-10-4

न स्विदेतेऽप्युच्छिष्टा इति न वा ।

अजीविष्यमिमानखादन्निति होवाच कामो म ।

उदपानमिति ॥ १-१०-४॥

na svidete'pyucchiṣṭā iti na vā |

ajīviṣyamimānakhādanniti hovāca kāmo ma |

udapānamiti || 1-10-4||

4. The elephant-driver asked, ‘Aren’t the pulses also unclean?’ Uṣasti replied:- ‘I would die if I did not have these grains to eat. As regards drinking water, [it is not that important]. I can get it when I like’.

shankara

Commentary

Word-for-word explanation:-Svit ete api na ucchiṣṭāḥ iti, [the driver said, by the same token] aren’t these [pulses] also unclean; ha uvāca, [Uṣasti] replied; imān, these [pulses]; akhādan, [if I] do not eat; na vai ajīviṣyam iti, I will not survive; udapānam, drinking water [on the other hand]; me kāmaḥ iti, is left to me. Commentary:-Normally a person should not eat or drink, anything unclean (ucchiṣṭa)—that is, something which someone else has already eaten or drunk a part of. But when it is a question of survival, the scriptures condone such eating or drinking. Uṣasti was aware of the injunctions of the scriptures in this respect, and he knew they would permit his eating the unclean pulses, but not his drinking the unclean water. Clean water was easily available, so he would not have died if he refrained from drinking it. The scriptures take much pains to point out when eating or drinking unclean things is permissible. In this connection, the reader’s attention is drawn to sūtra 3.4.28 of the Brahma Sūtras.

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4. The chief said:- 'Were not those beans also left over and therefore unclean?' 'No,' he replied; 'for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure ^[1].'

CHANDOGYA 1-10-5

स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव ।

सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ ॥ १-१०-५॥

sa ha khāditvātiśeṣāñjāyāyā ājahāra sāgra eva |

subhikṣā babhūva tānpratigṛhya nidadhau || 1-10-5||

5. After eating some of the food, he [Uṣasti] brought back what was left for his wife. The wife, however, had meanwhile obtained good alms. She accepted the food [from her husband] and put it aside [for future use].

shankara

Commentary

Word-for-word explanation:-Ha khāditvā, having eaten; atiśeṣān, whatever was left over; saḥ jāyāyai ājahāra, he [Uṣasti] brought for his wife; sā, she; agre eva subhikṣā babhūva, had already obtained good alms; tān, them [the pulses]; pratigṛhya, she accepted; nidadhau, [and] put them aside. Commentary:-There is no commentary available for this verse.

Commentary

Word-for-word explanation:-Evam eva udgātāram uvāca, he then said the same thing to the udgātā [who sings the udgītha]; udgātaḥ, O Udgātā; yā devatā udgītham anvāyattā, the god who is related to the udgītha; tām avidvān, without knowing anything about him; cet udgāsyasi, if you sing about him; te mūrdhā vipatiṣyati iti, your head will fall. Commentary:-There is no commentary available for this verse.

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10. In the same manner he addressed the Udgâtri:- 'Udgâtri, if you, without knowing the deity which belongs to the udgîtha (the hymns of the Udgâtri), are going to sing it, your head will fall off.'

CHANDOGYA 1-10-11

एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता ।

प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते ।

विपतिष्यतीति ते ह समारतास्तूष्णीमासांचक्रिरे ॥ १-१०-११॥

evameva pratihartāramuvāca pratihartaryā devatā |

pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te |

vipatiṣyatīti te ha samāratāstūṣṇīmāsāṃcakrire || 1-10-11||

11. He again said the same thing to the person singing the pratihāra:- ‘O Pratihartā, if you sing the pratihāra without knowing anything about the deity relating to it, your head will fall.’ At this, they stopped their respective hymns and remained silent.

shankara

Commentary

Word-for-word explanation:-Evam eva pratihartāram uvāca, he said the same thing to the person who was singing the pratihāra; pratihartaḥ, O Pratihartā; yā devatā pratihāram anvāyattā, that god to whom your pratihāra relates; tām avidvān, without knowing anything about him; cet pratihariṣyasi, if you sing the pratihāra; te mūrdhā vipatiṣyati iti, your head will fall; te, they [the singers]; ha samāratāḥ, stopped; āsāñcakrire tūṣṇīm, [and] remained silent. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section. Commentary:-When Uṣasti spoke thus to the singers, they all stopped their hymns. They were afraid they would lose their heads because they did not know about the deities

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11. In the same manner he addressed the Pratihartri:- 'Pratihartri, if you, without knowing the deity which belongs to the pratihâra (the hymns of the Pratihartri), are going to sing it, your head will fall off.' They stopped, and sat down in silence.

Prapathaka: 11/154 (9)

CHANDOGYA 1-11-1

॥ इति दशमः खण्डः ।

अथ हैनं यजमान उवाच भगवन्तं वा अहं ।

विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच ॥ १-११-१॥

|| iti daśamaḥ khaṇḍaḥ |

atha hainaṃ yajamāna uvāca bhagavantaṃ vā ahaṃ |

vividiṣāṇītyuṣastirasmi cākrāyaṇa iti hovāca || 1-11-1||

1. Then the prince performing the sacrifice said, ‘Sir, I would like to know who you are.’ He [Uṣasti] replied, ‘I am Uṣasti, the son of Cakra’.

shankara

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4. Then the Prastotri approached him, saying:- 'Sir, you said to me, "Prastotri, if you, without knowing the deity which belongs to the prastâva, are going to sing it, your head will fall off,"--which then is that deity?'

CHANDOGYA 1-11-5

प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि ।

प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता ।

प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो ।

मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ १-११-५॥

prāṇa iti hovāca sarvāṇi ha vā imāni bhūtāni |

prāṇamevābhisaṃviśanti prāṇamabhyujjihate saiṣā devatā |

prastāvamanvāyattā tāṃ cedavidvānprāstoṣyo |

mūrdhā te vyapatiṣyattathoktasya mayeti || 1-11-5||

5. Uṣasti said:- ‘It is prāṇa [the vital force]. In prāṇa all things that we see around us [moving or unmoving], disappear [at the time of their destruction. And at the time of their appearance,] they appear from prāṇa. Prāṇa is that deity to whom the prastāva is addressed. If you had sung the hymn not knowing the deity to whom it is addressed, in spite of being warned by me, your head would surely have fallen’.

shankara

Commentary

Word-for-word explanation:-Prāṇa iti ha uvāca, [Uṣasti] said, it is prāṇa [the vital force]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings [moving or unmoving]; prāṇam eva, in prāṇa; abhi, totally; saṃviśanti, disappear [at the time of destruction]; prāṇam abhi ujjihate, [and] out of prāṇa they appear [when they come into existence]; sā eṣā devatā, that [prāṇa] is the deity; prastāvam anvāyattā, the prastāva is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; prastoṣyaḥ, you had praised; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen. Commentary:-The prastotā had immediately stopped singing and then had approached Uṣasti in a humble manner. This pleased Uṣasti, and he gladly proceeded to teach the brāhmin.

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5. He said:- 'Breath (prâna). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastâva. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.'

CHANDOGYA 1-11-6

अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता ।

तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति ।

मा भगवानवोचत्कतमा सा देवतेति ॥ १-११-६॥

atha hainamudgātopasasādodgātaryā devatodgīthamanvāyattā |

tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti |

mā bhagavānavocatkatamā sā devateti || 1-11-6||

6. Then the udgātā came to [Uṣasti and said:-] ‘Revered sir, you told me, “O Udgātā, if you sing the udgītha without knowing anything about the deity to whom the hymn is addressed, your head will fall.” Please tell me who that deity is’.

shankara

Commentary

Word-for-word explanation:-Atha, then; udgātā, the person reciting the udgītha; ha enam upasasāda, came to him [i.e., to Uṣasti, and said]; bhagavān mā avocat, revered sir, you said to me; udgātaḥ yā devatā udgītham anvāyattā, O Udgātā, that deity to whom the udgītha is related; tām avidvān, without knowing anything about him; cet udgāsyasi, if you sing [about him]; te mūrdhā vipatiṣyati iti, your head will fall; katamā sā devatā iti, what is that deity? Commentary:-There is no commentary available for this verse.

maxmuller

6. Then the Udgâtri approached him, saying:- 'Sir, you said to me, "Udgâtri, if you, without knowing the deity which belongs to the udgîtha, are going to sing it, your head will fall off,"--which then is that deity?'

CHANDOGYA 1-11-7

आदित्य इति होवाच सर्वाणि ह वा इमानि ।

भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा ।

देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो ।

मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ १-११-७॥

āditya iti hovāca sarvāṇi ha vā imāni |

bhūtānyādityamuccaiḥ santaṃ gāyanti saiṣā |

devatodgīthamanvāyattā tāṃ cedavidvānudagāsyo |

mūrdhā te vyapatiṣyattathoktasya mayeti || 1-11-7||

7. Uṣasti said:- ‘It is āditya [the sun], for all these beings pay homage to the sun, which is high above. Āditya is that deity to whom the udgītha is addressed. If you had sung the udgītha not knowing the deity to whom it is addressed, your head would surely have fallen, as I had told you’.

shankara

Commentary

Word-for-word explanation:-Ādityaḥ iti ha uvāca, [Uṣasti] said, it is āditya [the sun]; ha vai for; imāni sarvāṇi bhūtāni, all these beings [moving and unmoving]; uccaiḥ santam ādityam gāyanti, sing in praise of āditya, who is high above; sā eṣā devatā, that [āditya] is the deity; udgītham anvāyattā, the udgītha is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance;’ udgāsyaḥ you had sung the udgītha; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen. Commentary:-Earlier, prāṇa was described as the deity of the prastāva. The word prāṇa begins with pra, and prastāva also begins with pra. It is surmised that this is why prāṇa is the deity of the prastāva. By the same token, the udgītha is addressed to āditya, the sun, for āditya is urdhatva, which is ut (high), and udgītha is also ut. Therefore it is reasonable that the deity of the udgītha should be āditya.

maxmuller

7. He said:- 'The sun (âditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgîtha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.'

CHANDOGYA 1-11-8

अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता ।

प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि ।

मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा ।

सा देवतेति ॥ १-११-८॥

atha hainaṃ pratihartopasasāda pratihartaryā devatā |

pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi |

mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā |

sā devateti || 1-11-8||

8. Next, the pratihartā came to [Uṣasti and said:-] ‘Revered sir, you told me, “O Pratihartā, if you sing the pratihāra without knowing anything about the deity to whom the hymn is addressed, your head will fall.” Please tell me who that deity is’.

shankara

Commentary

Word-for-word explanation:-Atha, next; pratihartā, the person reciting the pratihāra; ha enam upasasāda, came to him [i.e., to Uṣasti, and said]; bhagavān mā avocat, revered sir, you said to me; pratihartaḥ yā devatā pratihāram anvāyattā, O Pratihartā, that deity to whom the pratihāra is related; tām avidvān, without knowing anything about him; cet pratihariṣyasi, if you sing the pratihāra; te mūrdhā vipatiṣyati iti, your head will fall; katamā sā devatā iti, what is that deity? Commentary:-There is no commentary available for this verse.

maxmuller

8. Then the Pratihartri approached him, saying:- 'Sir, you said to me, "Pratihartri, if you, without knowing the deity belonging to the pratihâra, are going to sing it, your head will fall off,"--Which then is that deity?'

CHANDOGYA 1-11-9

अन्नमिति होवाच सर्वाणि ह वा इमानि भूतन्यन्नमेव ।

प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता ।

तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य ।

मयेति तथोक्तस्य मयेति ॥ १-११-९॥

annamiti hovāca sarvāṇi ha vā imāni bhūtanyannameva |

pratiharamāṇāni jīvanti saiṣā devatā pratihāramanvāyattā |

tāṃ cedavidvānpratyahariṣyo mūrdhā te vyapatiṣyattathoktasya |

mayeti tathoktasya mayeti || 1-11-9||

9. Uṣasti said:- ‘It is anna [food], for all these beings support themselves by eating food. Anna is that deity to whom the pratihāra is addressed. If you had sung the pratihāra not knowing the deity to whom it is addressed, your head would surely have fallen, as I had told you’.

shankara

Commentary

Word-for-word explanation:-Annam iti ha uvāca, [Uṣasti] said, it is anna [food]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings; annam eva pratiharamāṇāni jīvanti, support themselves by collecting food; sā eṣā devatā, that [food] is the deity; pratihāram anvāyattā, the pratihāra is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; pratyahariṣyaḥ, you had sung the pratihāra; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen [the repetition is for the sake of emphasis]. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-Every living being has to support itself by collecting food. It involves much effort, but each one has to make that effort. Prati means ‘each and every.’ The deity is pratihāra because each and every being has to ‘collect’ (āharam) food for himself. In short, you worship prāṇa (the vital force) through the prastāva, āditya (the sun) through the udgītha, and anna (food) through the pratihāra. What is the result of this? The result is progress in every way.

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9. He said:- 'Food (anna). For all these beings live when they partake of food. This is the deity belonging to the pratihâra. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me ^[1].'

Prapathaka: 12/154 (5)

CHANDOGYA 1-12-1

॥ इति एकादशः खण्डः ।

अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा ।

मैत्रेयः स्वाध्यायमुद्वव्राज ॥ १-१२-१॥

|| iti ekādaśaḥ khaṇḍaḥ |

athātaḥ śauva udgīthastaddha bako dālbhyo glāvo vā |

maitreyaḥ svādhyāyamudvavrāja || 1-12-1||

1. Now, an udgītha [to food] sung by dogs. The story is:- Baka Dālbhya, who was also known as Glāva Maitreya, went one day to a quiet place to study the scriptures [the udgītha].

shankara

Commentary

Word-for-word explanation:-Atha ataḥ, since then; tat ha, in this connection; śauvaḥ udgīthaḥ, an udgītha [to food] sung by dogs [i.e., sages in the form of dogs]; bakaḥ dālbhyaḥ, Baka, the son of Dalbha; glāvaḥ maitreyaḥ vā, or Glāva, the son of Mitrā; svādhyāyam udvavrāja, went to a quiet place to study the scriptures [i.e., the udgītha]. Commentary:-Sometimes people are driven by hunger to eat ‘unclean’ food. The story of Uṣasti is an example. Here, in this section, a story is told of how some dogs avoid such a situation:- There was a sage who was known as Baka on his father’s side and Glāva on his mother’s side. Wanting to learn an udgītha that would bring him food, he went to a quiet place to study the scriptures.

maxmuller

1. Now follows the udgîtha of the dogs. Vaka Dâlbhya, or, as he was also called, Glâva Maitreya, went out to repeat the Veda (in a quiet place).

CHANDOGYA 1-12-2

तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान ।

उपसमेत्योचुरन्नं नो भगवानागायत्वशनायामवा ।

इति ॥ १-१२-२॥

tasmai śvā śvetaḥ prādurbabhūva tamanye śvāna |

upasametyocurannaṃ no bhagavānāgāyatvaśanāyāmavā |

iti || 1-12-2||

2. A white dog appeared before him, as if he wanted to do the sage a favour. Then several other smaller dogs came to the white dog and said:- ‘O Lord, please sing for us. We are hungry and we want some food’.

shankara

maxmuller

5. 'Om, let us eat! Om, let us drink! Om, may the divine Varuna, Pragâpati, Savitri ^[1] bring us food! Lord of food, bring hither food, bring it, Om!'

Prapathaka: 13/154 (4)

CHANDOGYA 1-13-1

॥ इति द्वादशः खण्डः ।

अयं वाव लोको हाउकारः वायुर्हाइकारश्चन्द्रमा ।

अथकारः । आत्मेहकारोऽग्निरीकारः ॥ १-१३-१॥

|| iti dvādaśaḥ khaṇḍaḥ |

ayaṃ vāva loko hāukāraḥ vāyurhāikāraścandramā |

athakāraḥ | ātmehakāro'gnirīkāraḥ || 1-13-1||

1. This planet, the earth, is represented by the syllable hāu, air is represented by the syllable hāi, the moon

shankara

Commentary

Word-for-word explanation:-Ayam vāva lokaḥ hāukāraḥ, this earth [is known by] the syllable ‘hāu’; vāyuḥ hāikāraḥ, air by the syllable ‘hāi’; candramā athakāraḥ, the moon by the syllable ‘atha’; ātmā ihakāraḥ, the individual self by the syllable ‘iha’; agniḥ īkāraḥ, fire by the syllable ‘ī’. Commentary:-So long the Upaniṣad has shown how Sāma can be worshipped through the udgītha. Now another way of worshipping Sāma is being shown—through stobhas. Stobhas are syllables such as hiṃ, hāu, hāi, and so forth, and they are all from the Sāma Veda. By themselves these syllables have no meaning. They are symbols representing objects, or they are used to fill in gaps in sentences. The idea here is that stobhas like hāu should be applied to the earth, fire, etc. A symbol has to have something in common with the object it represents. The Sāma Veda says, ‘This earth is also called rathantara.’ And in the Sāma, the stobha hāu stands for rathantara. Thus, it is reasonable to say that hāu stands for the earth. The stobha hāi occurs in the Sāma called Vāmadevya. The Vāmadevya Sāma is about the relationship of air with water. This is why vāyu (air) is represented by the symbol hāi. Why is the moon represented by atha? This world is sustained by food (anna), and the moon and food are identical. A stands for anna, and tha stands for stha in sthita, which means ‘sustained.’ A plus tha is atha. Thus, atha can rightly be said to represent the moon. Then the self is said to be iha, which means ‘here’ or ‘this,’ for the self is obvious to everyone. And the stobha ī represents fire, because wherever fire is referred to in the Sāma, the words end with ī. The syllable ī then is rightly used as a symbol of fire, and to meditate on this symbol is to meditate on fire.

maxmuller

1. The syllable Hâu ^[1] is this world (the earth), the syllable Hâi ^[2] the air, the syllable Atha the moon, the syllable Iha the self, the syllable Î ^[3] is Agni, fire.

CHANDOGYA 1-13-2

आदित्य ऊकारो निहव एकारो विश्वे देवा ।

औहोयिकारः प्रजपतिर्हिंकारः प्राणः स्वरोऽन्नं या ।

वाग्विराट् ॥ १-१३-२॥

āditya ūkāro nihava ekāro viśve devā |

auhoyikāraḥ prajapatirhiṃkāraḥ prāṇaḥ svaro'nnaṃ yā |

vāgvirāṭ || 1-13-2||

2. Āditya, the sun, is represented by the stobha ū; nihava, the welcoming hymn, by the stobha e; the Viśvadeva gods by the stobha auhoyi; Prajāpati by the stobha hiṃ; prāṇa by the stobha svara; food by the stobha yā; and Virāṭ by the stobha vāk.

shankara

Commentary

Word-for-word explanation:-Ādityaiḥ Āditya, the sun; ūkāraḥ, [is represented by] the stobha ‘ū’; nihavaiḥ the welcoming address; ekāraḥ, [is represented by] the stobha ‘e’; viśvedevāḥ, the Viśvadevas [i.e., a class of gods]; auhoyi-kāraḥ, [are represented by] the stobha ‘auhoyi’; prajāpatiḥ, Prajāpati [the Lord of all beings]; hiṃkāraḥ, [is represented by] the stobha ‘hiṃ’; prāṇaḥ, prāṇa [the presiding deity of life]; svaraḥ, [is represented by] the stobha ‘svara’; annam, food; yā, [is represented by] the stobha ‘yā’; virāṭ Virāṭ; vāk, [is represented by] the stobha ‘vāk’. Commentary:-Āditya, the sun, is far above in the sky. The letter ū suggests urdhvam, which means ‘above.’ So. in The word nihava means ‘welcome,’ which in Sanskrit is ehi. For this reason e stands for the nihava, the welcoming hymn. The stobha auhoyi stands for the Viśvadevas, the gods, for it occurs in the Sāma in honour of the Viśvadevas. The stobha hiṃ represents Prajāpati. No one knows the meaning of the word hiṃ; similarly, no one knows what Prajāpati, the Lord of all beings, is like. Prāṇa is represented by svara, because svara, the musical scale, is derived from prāṇa (the Lord of life, or the vital breath). Yā represents anna, food, for yāti (going) is possible because of food. The stobha vāk occurs in the Sāma called Vairāja or Virāṭa. Thus vāk stands for Virāṭ.

maxmuller

2. The syllable Û is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi ^[1] is the Visve Devas, the syllable Hiṅ is Pragâpati, Svara ^[2] (tone) is breath (prâna), the syllable Yâ is food, the syllable Vâg ^[3] is Virâg.

CHANDOGYA 1-13-3

अनिरुक्तस्त्रयोदशः स्तोभः संचरो हुंकारः ॥ १-१३-३॥

aniruktastrayodaśaḥ stobhaḥ saṃcaro huṃkāraḥ || 1-13-3||

3. The thirteenth stobha huṃ is not clearly defined. Various scholars have defined it in various ways. [Thus, it is up to people to meditate on it as they like.]

shankara

Commentary

Word-for-word explanation:-Sañcaraḥ, variously interpreted; aniruktaḥ, not clearly defined; trayodaśaḥ stobhaḥ, the thirteenth stobha; huṅkāraḥ, the syllable ‘huṃ’. Commentary:-Earlier, twelve stobhas were explained along with how they could be used for meditation. Those stobhas are:- hāu, hāi, atha, iha, ī, ū, e, auhoyi, hiṃ, svara, yā, and vāk. Now the thirteenth stobha, huṃ, is being discussed. The Upaniṣad says here, however, that no one knows for certain what huṃ means, so people are free to meditate on it as they please.

maxmuller

3. The thirteenth stobha syllable, viz. the indistinct syllable Huṅ, is the Undefinable (the Highest Brahman).

CHANDOGYA 1-13-4

दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति ।

य एतामेवꣳसाम्नामुपनिषदं वेदोपनिषदं वेदेति ॥ १-१३-४॥

dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati |

ya etāmevam̐sāmnāmupaniṣadaṃ vedopaniṣadaṃ vedeti || 1-13-4||

4. To a person who knows the Sāma with its stobhas, as mentioned earlier, the organ of speech gives of its best. Such a person gets plenty of food to eat and can also eat much food.

shankara

Commentary

Word-for-word explanation:-Yaḥ, that person who; etām evam, this as stated earlier; sāmnām, the Sāma with its stobhas; upaniṣadam, the science of it; veda, knows; vācaḥ, of the organ of speech; yaḥ dohaḥ, the essence; doham, [that] essence; vāk, the organ of speech; asmai, to him [who knows]; dugdhe, gives; [saḥ, he]; annavān, rich with food; annādaḥ, a great eater of food; bhavati, becomes. Iti trayodaśaḥ khaṇḍaḥ, here ends the thirteenth section. Iti chāndogya upaniṣadi prathamaḥ adhyāyaḥ, here ends the first chapter of the Chāndogya Upaniṣad. Commentary:-In the previous verses, mention was made of the stobhas. Now the benefit of meditating on them is being described. A person who knows the real import of those stobhas receives the best that the organ of speech has to offer.

maxmuller

4. Speech yields the milk, which is the milk of speech itself to him who knows this Upanishad (secret doctrine) of the Sâmans in this wise. He becomes rich in food, and able to eat food ^[1],--yea, able to eat food.

Prapathaka: 14/154 (4)

CHANDOGYA 2-1-1

॥ इति त्रयोदशः खण्डः ।

॥ इति प्रथमोऽध्यायः ।

3. And they also say, truly this is Sâman for us, i.e. it is good for us, when it is good; and truly that is not Sâman for us, i. e. it is not good for us, when it is not good.

CHANDOGYA 2-1-4

स य एतदेवं विद्वानसाधु सामेत्युपास्तेऽभ्याशो ह यदेनꣳ ।

साधवो धर्मा आ च गच्छेयुरुप च नमेयुः ॥ २-१-४॥

sa ya etadevaṃ vidvānasādhu sāmetyupāste'bhyāśo ha yadenam̐ |

sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ || 2-1-4||

4. If a person knows the Sāma as such and worships it with the awareness of the great qualities it possesses, those qualities very soon manifest themselves in him and become a source of happiness.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, whoever; etat, this [Sāma]; evam vidvān, knows in this way; sādhu sāma iti upāste, [and] worships Sāma as ‘sādhu’; enam, to this worshipper; sādhavaḥ dharmāḥ, the good qualities that are associated with a perfect [sādhu] person; abhyāśaḥ ha, quickly; yat āgaccheyuḥ ca, come; upa ca nameyuḥ, and are a source of satisfaction. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-First and foremost, a person should know the good qualities of the Sāma. But that is not enough. He should also worship the Sāma along with those good qualities. Then those qualities will soon manifest themselves in him, and they will eventually become a great source of satisfaction too.

maxmuller

4. If any one knowing this meditates on the Sâman as good, depend upon it all good qualities will approach quickly, aye, they will become his own ^[1].

Prapathaka: 15/154 (3)

CHANDOGYA 2-2-1

॥ इति प्रथमः खण्डः ।

लोकेषु पञ्चविधꣳ सामोपासीत पृथिवी हिंकारः ।

अग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो ।

द्यौर्निधनमित्यूर्ध्वेषु ॥ २-२-१॥

|| iti prathamaḥ khaṇḍaḥ |

lokeṣu pañcavidham̐ sāmopāsīta pṛthivī hiṃkāraḥ |

agniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro |

dyaurnidhanamityūrdhveṣu || 2-2-1||

1. One should worship the Sāma in a fivefold manner, treating the different parts as symbols of the worlds.

shankara

Commentary

Word-for-word explanation:-Pañcavidham sāma upāsīta, one should worship the Sāma in a fivefold manner; lokeṣu, as the worlds [such as the earth]; hiṃkāraḥ, [for instance, thinking of] the syllable hiṃ; pṛthivī, [as] the earth; prastāvaḥ agniḥ, the prastāva as fire; udgīthaḥ antarikṣam, the udgītha as the sky; pratihāraḥ ādityaḥ, the pratihāra as the sun; nidhanam dyauḥ, the nidhana as heaven; ūrdhveṣu iti, which is up above. Commentary:-What is the meaning of sādhu? It may mean either dharma or Brahman. Both, however, mean the same thing, more or less. Those who worship Sāma should know that they are worshipping either of these two, and that they are worshipping something uplifting, something propitious (sādhu). When a person worships thus, he becomes what he is worshipping. He becomes a new person altogether. He is totally transformed. But where is a person to find the Sāma? This Sāma is everywhere, in everything—in the earth, in fire, in the sky, in the sun, and in heaven. But since you cannot approach all of these, you can worship them through their symbols. In this verse, five symbols have been mentioned, which can be used for worship:- hiṃkāra, prastāva, udgītha, pratihāra, and nidhana. This fivefold worship of Sāma is being recommended here for everyone.

maxmuller

1. Let a man meditate on the fivefold Sâman ^[1] as the five worlds. The hiṅkâra is, the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line.

CHANDOGYA 2-2-2

अथावृत्तेषु द्यौर्हिंकार आदित्यः ।

प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी ।

निधनम् ॥ २-२-२॥

athāvṛtteṣu dyaurhiṃkāra ādityaḥ |

prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī |

nidhanam || 2-2-2||

2. Now, the fivefold worship from the highest world to the lowest:- heaven is hiṃkāra, the sun is prastāva, the sky is udgītha, fire is pratihāra, and the earth is nidhana.

shankara

Commentary

Word-for-word explanation:-Atha, next; āvṛtteṣu, from the highest [world] to the lowest; dyauḥ hiṃkāraḥ, the heaven is the syllable hiṃ; ādityaḥ prastāvaḥ, the sun is the prastāva; antarikṣam udgīthaḥ, the sky is the udgītha; agniḥ pratihāraḥ, fire is the pratihāra; pṛthivī nidhanam, the earth is nidhana. Commentary:-As Sāma is everywhere, it is also in the five worlds most familiar to us. Starting from the top, these five worlds are dyauḥ (heaven), āditya (the sun), antarikṣa (the sky), agni (fire), and pṛthivī (the earth). To meditate on Sāma in these worlds, then, we can use the five symbols, which are respectively:- hiṃkāra, prastāva, udgītha, pratihāra, and nidhana. When we use the term symbol, we understand that there is always a connection between the symbol and the thing symbolized. In this case, hiṃkāra is the first among the symbols, and heaven is the highest among the worlds. This is why hiṃkāra stands for heaven. Prastāva stands for the sun, for when the sun rises everyone gets ready to work. The word prastāva means ‘getting ready.’ The sky is gagana. It begins with ga, and the word udgītha also contains ga. So udgītha stands for gagana, the sky. Pratihāra stands for fire, because fire makes people ‘scatter’ (pratiharim). The earth is nidhana (extinction), for all things fall from above and finally disappear on the earth.

maxmuller

2. In a descending line, the hiṅkâra is heaven, the prastâva the sun, the udgîtha the sky, the pratihâra the fire, the nidhana the earth.

CHANDOGYA 2-2-3

कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं ।

विद्वाꣳल्लोकेषु पञ्चविधं सामोपास्ते ॥ २-२-३॥

kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṃ |

vidvām̐llokeṣu pañcavidhaṃ sāmopāste || 2-2-3||

3. He who worships Sāma with the above knowledge, and worships it in the fivefold manner as described, has all these worlds, from the lowest to the highest and from the highest to the lowest, for his enjoyment.

shankara

Commentary

Word-for-word explanation:-Yaḥ, he who; etaṭ, this [Sāma]; evam, as such [i.e., as good]; vidvān, having known; lokeṣu, the worlds [the earth, etc.]; pañcavidham, fivefold [i.e., using hiṃ and the other four symbols]; sāma upāste, worships the Sāma; ūrdhvāḥ ca, going upwards; āvṛttāḥ ca, and coming downwards; lokāḥ ha asmai kalpante, the worlds are there for him to enjoy. Iti dvitīyaḥ khaṇḍaḥ, here ends the second section. Commentary:-What benefit do you derive from worshipping Sāma in the worlds? The benefit is that you have all the five worlds—from the lowest to the highest and from the highest to the lowest—for your enjoyment. This is because you know Sāma is the essence of everything in these worlds.

maxmuller

3. The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold Sâman as the worlds ^[1].

Prapathaka: 16/154 (2)

CHANDOGYA 2-3-1

॥ इति द्वितीयः खण्डः ।

वृष्टौ पञ्चविधꣳ सामोपासीत पुरोवातो हिंकारो ।

मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते ।

स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनम् ॥ २-३-१॥

|| iti dvitīyaḥ khaṇḍaḥ |

vṛṣṭau pañcavidham̐ sāmopāsīta purovāto hiṃkāro |

megho jāyate sa prastāvo varṣati sa udgītho vidyotate |

stanayati sa pratihāra udgṛhṇāti tannidhanam || 2-3-1||

1. One can perform the fivefold Sāma worship during the rain. Think of the wind that comes before the rain as hiṃkāra. The clouds that gather are the prastāva, and the rain that follows is the udgītha. Then, when the lightning flashes and the thunder roars, that is pratihāra.

shankara

Commentary

Word-for-word explanation:-Vṛṣṭau, in the rain; pañcavidham sāma upāsīta, one can perform the fivefold Sāma worship; purovātaḥ, the wind that starts before the rainfall; hiṃkāraḥ, is hiṃkāra; meghaḥ jāyate, the clouds that gather; saḥ prastāvaḥ, that is the prastāva; varṣati saḥ udgīthaḥ, [when] the rain falls that is the udgītha; vidyotate, [when] the lightning flashes; stanayati, [and] roars; saḥ pratihāra, that is the pratihāra. Commentary:-The syllable hiṃ indicates the beginning of something. When the wind starts blowing hard, we know that it will soon rain, so that is hiṃkāra. Then, when the clouds start gathering, that is the prastāva, for it means that rain is just about to start. Soon the rain follows. That is the udgītha, for the udgītha is always welcome. It is a blessing. The clouds produce lightning, and lightning is accompanied by thunder. That is the pratihāra, for the pratihāra is that which ‘scatters,’ or ‘spreads out,’ or is ‘extensive.’

maxmuller

1. Let a man meditate on the fivefold Sâman as rain. The hiṅkâra is wind (that brings the rain); the prastâva is, 'the cloud is come;' the udgîtha is, 'it rains;' the pratihâra, 'it flashes, it thunders;'

CHANDOGYA 2-3-2

वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ ।

पञ्चविधꣳसामोपास्ते ॥ २-३-२॥

varṣati hāsmai varṣayati ha ya etadevaṃ vidvānvṛṣṭau |

pañcavidham̐sāmopāste || 2-3-2||

2. When the rain stops, that is the nidhana. If a person performs the fivefold Sāma worship, keeping all this in mind, clouds favour him with rain as he likes when the rain is due, and they may do him this favour even when rain is not due.

shankara

Commentary

Word-for-word explanation:-Udgṛhṇāti tat nidhanam, the end of the rainfall is the nidhana [literally, ‘the end’]; varṣati, it pours; ha asmai, for him [i.e., for the worshipper]; varṣayati, he causes rain to fall; ha yaḥ etat evam vidvān, he who, knowing all this as such; vṛṣṭau, in the rain; pañcavidham sāma upāste, performs the fivefold Sāma worship. Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:-

maxmuller

2. The nidhana is, 'it stops.' There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold Sâman as rain.

Prapathaka: 17/154 (2)

CHANDOGYA 2-4-1

॥ इति तृतीयः खण्डः ।

सर्वास्वप्सु पञ्चविधꣳसामोपासीत मेघो यत्सम्प्लवते ।

स हिंकारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते ।

स उद्गीथो याः प्रतीच्यः स प्रतिहारः ।

समुद्रो निधनम् ॥ २-४-१॥

|| iti tṛtīyaḥ khaṇḍaḥ |

sarvāsvapsu pañcavidham̐sāmopāsīta megho yatsamplavate |

sa hiṃkāro yadvarṣati sa prastāvo yāḥ prācyaḥ syandante |

sa udgītho yāḥ pratīcyaḥ sa pratihāraḥ |

samudro nidhanam || 2-4-1||

1. One can perform the fivefold Sāma worship in all kinds of water. The coming together of scattered clouds is hiṃkāra. That which pours forth rain is the prastāva. The udgītha is that [river] running eastward, and that which runs westward is the pratihāra. The sea is the nidhana.

shankara

Commentary

Word-for-word explanation:-Sarvāsu apsu, in all kinds of water; pañcavidham sāma upāsīta, a person should perform the fivefold Sāma worship; meghaḥ yat saṃplavate, the clouds which join together and consolidate; saḥ hiṃkāraḥ, that is hiṃkāra; yat varṣati, that which pours rain; saḥ prastāvaḥ, that is the prastāva; yāḥ prācyaḥ syandante, that [water, or river] which goes eastward; saḥ udgīthaḥ, that is the udgītha; yāḥ pratīcyaḥ, that which goes westward; saḥ pratihāraḥ, that is the pratihāra; samudraḥ nidhanam, the sea is the nidhana. Commentary:-The fivefold Sāma worship can be performed in all forms of water. For instance, when clouds come together to produce rain, that can be thought of as hiṃkāra, because the syllable hiṃ marks the beginning. And when rain starts falling, that is thought of as the prastāva, because the rain is ‘ready’ to scatter in all directions. (This ‘readiness’ is prastāva.) The water, or river, that flows eastward (the Ganges, for instance) is called the udgītha, because both represent excellence. The water flowing westward (pratīcya) is the pratihāra, because of the prefix prāti being common to both. The sea is the nidhana, because when the water flows into the sea it loses its separate identity, which is ‘death’ (nidhana).

maxmuller

1. Let a man meditate on the fivefold Sâman in all waters. When the clouds gather, that is the hiṅkâra; when it rains, that is the prastâva that which flows in the east ^[1], that is the udgîtha that which flows in the west ^[2], that is the pratihâra the sea is the nidhana.

CHANDOGYA 2-4-2

न हाप्सु प्रैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु ।

पञ्चविधꣳसामोपास्ते ॥ २-४-२॥

na hāpsu praityapsumānbhavati ya etadevaṃ vidvānsarvāsvapsu |

pañcavidham̐sāmopāste || 2-4-2||

2. He who performs the fivefold Sāma worship in all forms of water, knowing it thus, will never be drowned in water unless he wishes to be, and he will have as much water as he wants.

shankara

Commentary

Word-for-word explanation:-Yaḥ, he who; evam, as mentioned; etat, this [Sāma]; vidvān, having known; sarvāsu apsu, in all forms of water; pañcavidham sāma upāste, performs the fivefold worship of Sāma; [saḥ, that worshipper]; apsu, in water; na ha praiti, does not die [unless he wants to]; apsumān bhavati, he has much water at his disposal. Iti caturthaḥ khaṇḥaḥ, here ends the fourth section. Commentary:-A person who performs this Sāma worship, taking water as the object of worship, will never be drowned unless he himself seeks his death that way. Also, he may be so lucky about water that he will even get it in a desert.

maxmuller

2. He does not die in water ^[1], nay, he is rich in water who knowing this meditates on the fivefold Sâman as all waters.

Prapathaka: 18/154 (2)

CHANDOGYA 2-5-1

॥ इति चतुर्थः खण्डः ।

ऋतुषु पञ्चविधꣳ सामोपासीत वसन्तो हिंकारः ।

ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो ।

हेमन्तो निधनम् ॥ २-५-१॥

|| iti caturthaḥ khaṇḍaḥ |

ṛtuṣu pañcavidham̐ sāmopāsīta vasanto hiṃkāraḥ |

grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro |

hemanto nidhanam || 2-5-1||

1. One can apply the same fivefold Sāma worship formula to the seasons. Treat spring as hiṃkāra, summer as the prastāva, the rainy season as the udgītha, autumn as the pratihāra, and winter as the nidhana.

shankara

Commentary

Word-for-word explanation:-Ṛtuṣu, in the seasons [spring, etc.]; pañcavidham sāma upāsīta, one should perform the fivefold Sāma worship; vasantaḥ hiṃkāraḥ, spring is hiṃkāra; grīṣmaḥ prastāvaḥ, summer is the prastāva; varṣāḥ udgīthaḥ, the rainy season is the udgītha; śarat pratihāraḥ, autumn Commentary:-Spring is the first among the seasons, just as hiṃkāra is the first among the Sāma stobhas. Summer is the prastāva, because in summer people ‘get ready’ to harvest. Then, the rainy season is very important for crops, just as the udgītha is important. Autumn is thought of as pratihāra, for that is the time when the old and the sick start being ‘taken away.’ Finally, winter is the nidhana, for that is the time when many people die.

maxmuller

1. Let a man meditate on the fivefold Sâman as the seasons. The hiṅkâra is spring, the prastâva summer (harvest of yava, &c.), the udgîtha the rainy season, the pratihâra autumn, the nidhana winter.

CHANDOGYA 2-5-2

कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं ।

विद्वानृतुषु पञ्चविधꣳ सामोपास्ते ॥ २-५-२॥

kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṃ |

vidvānṛtuṣu pañcavidham̐ sāmopāste || 2-5-2||

2. To the person who knows this principle of the fivefold Sāma worship and applies it to the seasons thus, the seasons become a source of enjoyment, and the best things that each of them has to offer present themselves to him.

shankara

Commentary

Word-for-word explanation:-Yaḥ, he who; etat evam vidvān, having known this [Sāma] as above; ṛtuṣu, in the seasons; pañcavi- dham sāma upāste, performs this fivefold Sāma worship; asmai, to him; ṛtavaḥ kalpante, the seasons come for his enjoyment; ha ṛtumān bhavati, and he also gets the pleasant things of those seasons for his enjoyment. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth section. Commentary:-The change of seasons does not bother such a worshipper. Each of them is pleasant to hiṃ, and the best things that each of them has are easily available to him.

maxmuller

2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Sâman as the seasons.

Prapathaka: 19/154 (2)

CHANDOGYA 2-6-1

॥ इति पञ्चमः खण्डः ।

पशुषु पञ्चविधꣳ सामोपासीताजा हिंकारोऽवयः ।

प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः ।

पुरुषो निधनम् ॥ २-६-१॥

|| iti pañcamaḥ khaṇḍaḥ |

paśuṣu pañcavidham̐ sāmopāsītājā hiṃkāro'vayaḥ |

prastāvo gāva udgītho'śvāḥ pratihāraḥ |

puruṣo nidhanam || 2-6-1||

1. This is how a person can perform the fivefold Sāma worship in animals. Think of goats as hiṃkāra, sheep as the prastāva, cows as the udgītha, horses as the pratihāra, and human beings as the nidhana.

shankara

Commentary

Word-for-word explanation:-Paśuṣu, in animals; pañcavidham sāma upāsīta, one can perform the fivefold Sāma worship; ajāḥ, goats; hiṃkāraḥ, are the syllable hiṃ; avayaḥ prastāvaḥ, sheep are the prastāva; gāvaḥ udgīthaḥ, cows are the udgītha; aśvāḥ pratihāraḥ, horses are the pratihāra; puruṣaḥ nidhanam, a human being is the nidhana. Commentary:-Goats are the most common of these animals, and they are also the most widely used in sacrifices. This is why they are given the first place as hiṃkāra. Ajā, goats, and avi, sheep, are often seen together, and they are very similar. So also, hiṃkāra and the prastāva are often together. This is why avi, sheep, are said to be the prastāva. Cows are the udgītha because they are superior to other animals, as the udgītha is superior. Then horses ‘carry’ (pratiharaṇa) people, so they are the pratihāra. And as animals ‘depend’ entirely upon human beings, so human beings are their nidhana (here, nidhana means ‘support’).

maxmuller

1. Let a man meditate on the fivefold Sâman in animals. The hiṅkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man.

CHANDOGYA 2-6-2

भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं ।

विद्वान्पशुषु पञ्चविधꣳ सामोपास्ते ॥ २-६-२॥

bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṃ |

vidvānpaśuṣu pañcavidham̐ sāmopāste || 2-6-2||

2. He who performs the fivefold Sāma worship in animals, knowing it in this way, gets many animals for his enjoyment, and he also has a large number of animals as his personal wealth.

shankara

Commentary

Word-for-word explanation:-Yaḥ, he who; etat evam vidvān, having known this [Sāma] in this way; paśuṣu pañcavidham sāma upāste, performs the fivefold Sāma worship in animals; asya paśavaḥ bhavanti ha, he has many animals [for his enjoyment]; paśumān bhavati, he acquires a large number of animals [for his personal wealth]. Iti ṣaṣṭhaḥ khaṇḍaiḥ here ends the sixth section. Commentary:-

maxmuller

2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold Sâman as animals.

Prapathaka: 20/154 (2)

CHANDOGYA 2-7-1

॥ इति षष्ठः खण्डः ।

प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो ।

हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो ।

मनो निधनं परोवरीयाꣳसि वा एतानि ॥ २-७-१॥

|| iti ṣaṣṭhaḥ khaṇḍaḥ |

prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta prāṇo |

hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāro |

mano nidhanaṃ parovarīyām̐si vā etāni || 2-7-1||

1. One should perform the fivefold worship of Sāma in the organs in an increasingly higher way. The organ of smell is hiṃkāra, the organ of speech is the prastāva, the eyes are the udgītha, the ears are the pratihāra, and the mind is the nidhana. These organs should be worshipped, each with greater respect than the previous one.

shankara

Commentary

Word-for-word explanation:-Prāṇeṣu pañcavidham sāma upāsīta, one should perform the fivefold worship of Sāma in all forms of prāṇa, the vital breath [or, the organs]; parovarīyaḥ, in an increasingly better way; prāṇaḥ hiṃkāraḥ, prāṇa [or, the organ of smell] is hiṃkāra; vāk prastāvaḥ, the organ of speech is the prastāva; cakṣuḥ udgīthaḥ, the eyes are the udgītha; śrotram pratihāraḥ, the ears are the pratihāra; manaḥ nidhanam, the mind is the nidhana; etāni parovarīyāṃsi vai, all these should be worshipped, each more than the one before. Commentary:-The first prāṇa is the organ of smelling. This may be regarded as hiṃkāra. Then the organ of speech may be regarded as the prastāva, for through speech we propose (prastāva) to do something. The organ of speech is superior to the organ of smelling because we express our thoughts through speech. The eyes are better than the organ of speech, because through the eyes we can express even more than what we can through speech, so the eyes are the udgītha. The ears are the pratihāra, and they are superior to the eyes because the ears can hear more than the eyes can see. The mind is the nidhana, and it is superior to all other organs. Whatever the other organs collect is all stored in the mind. Also the mind can grasp things that no other organ can perceive.

maxmuller

1. Let a man meditate on the fivefold Sâman, which is greater than great, as the prânas (senses). The hiṅkâra is smell ^[1] (nose), the prastâva speech (tongue), the udgîtha sight (eye), the pratihâra hearing (ear), the nidhana mind. These are one greater than the other.

CHANDOGYA 2-7-2

परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति ।

य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः ।

सामोपास्त इति तु पञ्चविधस्य ॥ २-७-२॥

parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati |

ya etadevaṃ vidvānprāṇeṣu pañcavidhaṃ parovarīyaḥ |

sāmopāsta iti tu pañcavidhasya || 2-7-2||

2. When a person knows the fivefold Sāma worship and performs it in the organs, paying to each of the organs more respect than to the last, his life becomes more and more excellent, and he also attains better and better worlds.

shankara

Commentary

Word-for-word explanation:-Yaḥ, he who; etat evam vidvān, having known this thus; prāṇeṣu, in the organs; pañcavidham sāma upāste, performs the fivefold Sāma worship; parovarīyaḥ, in an increasingly higher order; asya, his [life]; parovarīyaḥ ha bhavati, becomes increasingly more excellent; parovarīyasaḥ ha lokān jāyati, he also attains increasingly higher worlds; iti tu pañcavidhasya, this is the benefit of the fivefold [Sāma worship]. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-Here much attention has been given to the fivefold Sāma worship. This is only to prepare the worshipper for the next step, in which he will be asked to perform the sevenfold Sāma worship. It would be quite all right, however, if he bypasses the fivefold worship and goes straight to the sevenfold worship.

maxmuller

2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than great, who knowing this meditates on the fivefold Sâman, which is greater than great, as the prânas (senses).

Prapathaka: 21/154 (3)

CHANDOGYA 2-8-1

॥ इति सप्तमः खण्डः ।

अथ सप्तविधस्य वाचि सप्तविध्ꣳ सामोपासीत ।

3. Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold Sâman in speech. He becomes rich in food, and able to eat food.

Prapathaka: 22/154 (8)

CHANDOGYA 2-9-1

॥ इति अष्टमः खण्डः ।

अथ खल्वमुमादित्यꣳसप्तविधꣳ सामोपासीत सर्वदा ।

समस्तेन साम मां प्रति मां प्रतीति सर्वेण ।

समस्तेन साम ॥ २-९-१॥

|| iti aṣṭamaḥ khaṇḍaḥ |

atha khalvamumādityam̐saptavidham̐ sāmopāsīta sarvadā |

samastena sāma māṃ prati māṃ pratīti sarveṇa |

samastena sāma || 2-9-1||

1. Next, without fail, worship the sevenfold Sāma in the sun. The sun is the Sāma because it is always the same. Again, the sun makes each of us think, ‘It is looking at me. It is looking at me.’ Because it is the same to all, it is called Sāma.

shankara

Commentary

Word-for-word explanation:-Atha, next; khalu, for certain; amum ādityam, the sun over there; saptavidham sāma upāsīta, worship as the sevenfold Sāma; sarvadā samaḥ, [the sun is] always the same; tena, therefore; sāma, [the sun is] Sāma; mām prati mām prati, [for instance, ‘It is looking] at me, [it is looking] at me’; iti, in this way [it makes everyone think]; sarveṇa samaḥ, it is the same to all; tena, for this reason; sāma, [the sun is called] Sāma. Commentary:-The question is, how can the sun be identified with the Sāma? The sun is always the same [i.e., sama], for it never changes. This is where the sun and the Sāma are the same. Again, when we look at the sun, we all think it is turned towards us. Similarly, the Sāma is also the same for everyone.

Commentary

Word-for-word explanation:-Atha, next; yat, that; samprati madhyandine, precisely at noon; saḥ udgīthaḥ, that [form of the sun] is the udgītha; devāḥ, the gods and goddesses; tat asya, that form of the sun [at that time]; anvāyattāni, are part of; tasmāt, therefore; prājāpatyānām, among all of Prajāpati’s children; te, they [the gods and goddesses]; sattamāḥ, are deemed the best; hi, because; etasya sāmnaḥ udgīthabhājinaḥ, they join in the udgītha of the Sāma. Commentary:-At midday the sun is at its brightest, and its form suggests that it is offering an udgītha. The gods and goddesses are devoted to the sun at this time, so they join in the offering of the udgītha. This is why they are the dearest to Prajāpati of all his children.

maxmuller

5. What he is just at noon, that is the udgîtha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragâpati, for they share the udgîtha of that Sâman.

CHANDOGYA 2-9-6

अथ यदूर्ध्वं मध्यंदिनात्प्रागपराह्णात्स ।

प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते ।

प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ।

ह्येतस्य साम्नः ॥ २-९-६॥

atha yadūrdhvaṃ madhyaṃdinātprāgaparāhṇātsa |

pratihārastadasya garbhā anvāyattāstasmātte |

pratihṛtānāvapadyante pratihārabhājino |

hyetasya sāmnaḥ || 2-9-6||

6. Next, between the noon and the afternoon, the sight the sun presents is that of the pratihāra. The foetuses in the wombs are attached to this pratihāra. This is why they are held up and do not drop down, and why they are entitled to take part in the pratihāra addressed to the Sāma.

shankara

Commentary

Word-for-word explanation:-Atha, next; yat, that; ūrdhvam madhyandināt, after midday; prāk aparāhṇāt, before afternoon; saḥ pratihāra, that is the pratihāra; garbhāḥ, the foetuses in the womb; tat asya, that [form] of [the sun]; anvāyattāḥ are attached to; tasmāt, that is why; te, those [foetuses]; pratihṛtāḥ, are held up; na avapadyante, [and] do not drop down; hi, for that reason; etasya sāmnaḥ pratihārabhājinaḥ, they are entitled to share in the pratihāra of the Sāma. Commentary:-There is no commentary available for this verse.

maxmuller

6. What he is after midday and before afternoon, that is the pratihâra. On it all germs are dependent. Therefore these, having been conceived (pratihrita), do not fall, for they share the pratihâra of that Sâman.

CHANDOGYA 2-9-7

अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स ।

उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं ।

दृष्ट्वा कक्षꣳश्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ।

ह्येतस्य साम्नः ॥ २-९-७॥

atha yadūrdhvamaparāhṇātprāgastamayātsa |

upadravastadasyāraṇyā anvāyattāstasmātte puruṣaṃ |

dṛṣṭvā kakṣam̐śvabhramityupadravantyupadravabhājino |

hyetasya sāmnaḥ || 2-9-7||

7. Next, the form that the sun has between the afternoon and sunset is called the upadrava. Wild animals are fond of this form, for when the sun is in that position, the wild animals are able to scurry away into the forest or into their holes if they see a human being. These animals are also able to take part in the upadrava to the Sāma.

shankara

Commentary

Word-for-word explanation:-Atha, next; yat, that; ūrdhvam aparāhṇāt, as the afternoon begins; prāk astamayāt, before sunset; saḥ upadravaḥ, that is the upadrava; āraṇyāḥ, wild animals; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, that is why; te, those [wild animals]; puruṣam, a human being; dṛṣṭvā, seeing; kakṣam, into their lair [or, the forest]; śvabhram, a hole; upadravanti, quickly run to; hi, for this reason; etasya sāmnaḥ upadravabhājinaḥ, they join in the upadrava offered to the Sāma. Commentary:-In the later part of the afternoon, the animals are able to find food to sustain themselves, and they can also watch out for human beings. If they see one, they hurry back to the forest or to any place where they feel safe. Their going away in haste (upadruta) suggests that they worship the upadrava (i.e., ‘going back’) of the Sāma.

maxmuller

7. What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that Sâman.

CHANDOGYA 2-9-8

अथ यत्प्रथमास्तमिते तन्निधनं तदस्य ।

पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ।

ह्येतस्य साम्न एवं खल्वमुमादित्यꣳ सप्तविधꣳ ।

सामोपास्ते ॥ २-९-८॥

atha yatprathamāstamite tannidhanaṃ tadasya |

pitaro'nvāyattāstasmāttānnidadhati nidhanabhājino |

hyetasya sāmna evaṃ khalvamumādityam̐ saptavidham̐ |

sāmopāste || 2-9-8||

8. Next, the nidhana is the form of the sun as it sets. The ancestors love this form of the sun, and this is why, as the sun sets, offerings are made to them [or, are placed on straws in honour of them at the time the śrāddha rites are performed]. For this reason, the ancestors participate in the nidhana in honour of the Sāma. This is how the sun is offered the sevenfold Sāma worship.

shankara

Commentary

Word-for-word explanation:-Atha, next; yat, that; prathamāstamite [he., prathama + astamite], just as the sun sets; tat nidhanam, that is the nidhana; pitaraḥ, the ancestors; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, therefore; tān, them; nidadhati, one places on straws [or, one places offerings to the ancestors on straws while performing special rites in their honour]; hi, for this reason; etasya sāmnaḥ nidhanabhājinaḥ, they participate in the nidhana in honour of the Sāma; khalu amum ādityam saptavidham sāma upāste, this is how the sun is offered the sevenfold Sāma worship. Iti navamaḥ khaṇḍaḥ, here ends the ninth section. Commentary:-Because the ancestors love the form of the sun as it sets, people honour them at that time of the day by placing offerings to them on straw. And while doing so, they sing the nidhana hymn of the Sāma. If a person performs the sevenfold Sāma worship with the feeling that he is worshipping the sun this way, he becomes one with the sun.

maxmuller

8. What he is when he first sets, that is the nidhana. On it the fathers are dependent. Therefore they put them ^[1] down (nidadhati), for they share the nidhana of that Sâman. Thus a man meditates on the sevenfold Sâman as the sun.

Prapathaka: 23/154 (6)

CHANDOGYA 2-10-1

॥ इति नवमः खण्डः ।

अथ खल्वात्मसंमितमतिमृत्यु सप्तविधꣳ ।

सामोपासीत हिंकार इति त्र्यक्षरं प्रस्ताव ।

इति त्र्यक्षरं तत्समम् ॥ २-१०-१॥

|| iti navamaḥ khaṇḍaḥ |

atha khalvātmasaṃmitamatimṛtyu saptavidham̐ |

sāmopāsīta hiṃkāra iti tryakṣaraṃ prastāva |

iti tryakṣaraṃ tatsamam || 2-10-1||

1. After worshipping the Sāma as the sun, one should perform the sevenfold Sāma worship by using words of the same number of syllables. By this one overcomes death. The word hiṃkāra has three syllables; so also,

shankara

Commentary

Word-for-word explanation:-Atha, next [i.e., after worshipping the sun as the Sāma]; khalu, for certain; ātma-sammitam, with an equal number of parts [i.e., syllables]; atimṛtyu, that which overcomes death; saptavidham sāma upāsīta, one should perform the sevenfold Sāma worship; hiṃkāraḥ, the word hiṃkāra; iti tryakṣaram, is three-syllabled; prastāvaḥ, the word prastāva; iti tryakṣaram, is [also] three-syllabled; tat samam, therefore they [hiṃkāra and prastāva] are equal. Commentary:-Śaṅkara says that the sun divides time into units. It therefore distinguishes between life and death, and it is death itself. Is there any way of overcoming death? Yes, it can be overcome by worshipping the Sāma, and that is why these instructions are being given here.

maxmuller

1. Next let a man meditate on the sevenfold Sâman which is uniform in itself ^[1] and leads beyond death. The word hiṅkâra has three syllables, the word prastâva has three syllables:- that is equal (sama).

CHANDOGYA 2-10-2

आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं ।

तत इहैकं तत्समम् ॥ २-१०-२॥

ādiriti dvyakṣaraṃ pratihāra iti caturakṣaraṃ |

tata ihaikaṃ tatsamam || 2-10-2||

2. The word ādi is two-syllabled, and the word pratihāra is four-syllabled. If you take away one syllable from pratihāra and add it to ādi, then they will have the same number of syllables.

shankara

Commentary

Word-for-word explanation:-Ādiḥ iti dvi-akṣaram, the word ādi is two-syllabled; pratihāraḥ iti catuḥ-akṣaram, the word pratihāra is four-syllabled; tataḥ, from that [i.e., from the word pratihāra]; ekam, [take away] one [syllable]; iha, [and add] here [to the word ādi]; tat samam, that makes them equal [both three-syllabled]. Commentary:-Om is the ādi of the sevenfold Sāma. It is ādi (the beginning) because a person begins singing the Sāma with Om.

maxmuller

2. The word âdi (first, Om) has two syllables, the word pratihâra has four syllables. Taking one syllable from that over, that is equal (sama).

CHANDOGYA 2-10-3

उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं ।

त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते ।

त्र्यक्षरं तत्समम् ॥ २-१०-३॥

udgītha iti tryakṣaramupadrava iti caturakṣaraṃ |

tribhistribhiḥ samaṃ bhavatyakṣaramatiśiṣyate |

tryakṣaraṃ tatsamam || 2-10-3||

3. The word udgītha has three syllables. The word upadrava has four syllables. If they are taken as three-syllabled they are equal. In that case, the syllable va in upadrava becomes superfluous. They are equal so far as their three syllables are concerned.

shankara

maxmuller

6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold Sâman as uniform in itself, which leads beyond death, yea, which leads beyond death.

Prapathaka: 24/154 (2)

CHANDOGYA 2-11-1

॥ इति दशमः खण्डः ।

मनो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः ।

प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम् ॥ २-११-१॥

|| iti daśamaḥ khaṇḍaḥ |

mano hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāraḥ |

prāṇo nidhanametadgāyatraṃ prāṇeṣu protam || 2-11-1||

1. The mind is hiṃkāra, the organ of speech is the prastāva, the eyes are the udgītha, the ears are the pratihāra, and the vital breath [in its fine (five?) forms] is the nidhana. The Gāyatrī prayer is controlled by the vital breath.

shankara

Commentary

Word-for-word explanation:-Manaḥ hiṃkāraḥ, the mind is the hiṃkāra; vāk prastāvaḥ, the organ of speech is the prastāva; cakṣuḥ udgīthāḥ, the eyes are the udgītha; śrotram pratihāraḥ, the ears are the pratihāra; prāṇaḥ nidhanam, the vital breath is the nidhana; etāt gāyatram, this Gāyatrī prayer; prāṇeṣu protam, is rooted in the vital breath. Commentary:-So long the fivefold and the sevenfold Sāma worships have been discussed, but the names of those worships have not been mentioned. Gāyatra is the first among them. Corresponding to the Gāyatra is the hiṃkāra, with which the worship begins. Similarly, in any act of worship, the mind may be regarded as the hiṃkāra, for it is the mind that must act first before all the other organs. Next to the mind is the organ of speech. A person first thinks and then speaks out his intentions. The organ of speech is therefore the prastāva. The eyes are the udgītha because of their importance. The ears are the pratihāra, for you can ‘turn away from’ things you don’t want to hear. Prāṇa, the vital breath, is the nidhana, for when you have suṣupti, dreamless sleep, all the organs merge into the vital breath. The Gāyatrī is worshipped as the vital breath. This is why the Sāma called Gāyatra is. said to be rooted in the vital breath.

maxmuller

1. The hiṅkâra is mind, the prastâva speech, the udgîtha sight, the pratihâra hearing, the nidhana breath. That is the Gâyatra Sâman, as interwoven in the (five) prânas ^[1].

CHANDOGYA 2-11-2

स एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणी भवति ।

सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति ।

महान्कीर्त्या महामनाः स्यात्तद्व्रतम् ॥ २-११-२॥

sa evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati |

sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati |

mahānkīrtyā mahāmanāḥ syāttadvratam || 2-11-2||

2. This Gāyatra Sāma is rooted in the prāṇas. He who knows this becomes full of vitality, has a long life, and his life is brilliant. Also, he is fortunate in his children, and he has many domestic animals. He is one of the most famous people. To be noble-minded is the aim of his life.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; evam, this way; etat gāyatram, this Gāyatra Sāma; prāṇeṣu protam, rooted in the prāṇas; veda, knows; prāṇī, with life; bhavati, is endowed; sarvam āyuḥ, the full span of life; eti, attains; jyok jīvati, a bright [life]; mahān prajayā, great in progeny; paśubhiḥ, [and] animals; bhavati, becomes [rich with]; mahān kīrtyā, with a good reputation; mahāmanāḥ syāt, is noble in character; tat vratam, that is the aim of his life. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-Whoever knows that the Sāma named Gāyatra is based on the prāṇas is truly alive—that is, all his organs are strong and healthy and he is never physically handicapped. The full span of a person’s life is said to be a hundred years. A person who worships the Sāma lives that long. And he lives a wonderful life, able to influence many people. He is respected as one of the greatest people in the world. He has many children and many domestic animals, but his sole aim in life is to have a large heart, without a trace of meanness in his mind.

maxmuller

2. He who thus knows this Gâyatra interwoven in the prânas, keeps his senses, reaches the full life, he lives long ^[1], becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gâyatra is, 'Be not high-minded.'

Prapathaka: 25/154 (2)

CHANDOGYA 2-12-1

॥ इति एकदशः खण्डः ।

अभिमन्थति स हिंकारो धूमो जायते स प्रस्तावो ।

ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार ।

उपशाम्यति तन्निधनꣳ सꣳशाम्यति ।

तन्निधनमेतद्रथंतरमग्नौ प्रोतम् ॥ २-१२-१॥

|| iti ekadaśaḥ khaṇḍaḥ |

abhimanthati sa hiṃkāro dhūmo jāyate sa prastāvo |

jvalati sa udgītho'ṅgārā bhavanti sa pratihāra |

upaśāmyati tannidhanam̐ sam̐śāmyati |

tannidhanametadrathaṃtaramagnau protam || 2-12-1||

1. When one rubs two pieces of wood against each other to light a fire, that is the hiṃkāra. When it produces smoke, that is the prastāva. Then when the flame appears, that is the udgītha. The charcoals that result are the pratihāra, and when the fire begins to go out, that is the nidhana. When the flame is completely extinguished, that also is the nidhana. This Sāma called Rathantara is rooted in fire.

shankara

Commentary

Word-for-word explanation:-Abhimanthati, rubbing [one piece of wood against another to produce fire]; saḥ hiṃkāraḥ, that is the hiṃkāra; dhūmaḥ jāyate, the smoke it produces; saḥ prastāvaḥ, that is the prastāva; jvalati, the flames that appear; saḥ udgīthaḥ, that is the udgītha; aṅgārāḥ bhavanti, the charcoals that result; saḥ pratihāraḥ, that is the pratihāra; upaśāmyati, when the fire begins to go out; tat nidhanam, that is the nidhana; saṃśāmyati, when the fire is completely extinguished; tat nidhanam, that [also] is the nidhana; etat rathantaram, this [Sāma] called Rathantara; agnau protam, is rooted in fire. Commentary:-The rubbing of two pieces of wood together to produce fire is the hiṃkāra, for that is the beginning of the fire. And the smoke that results is the prastāva, for both are likely to continue. When the fire bursts into flame, that is the udgītha, because when there are flames the oblations are offered into them for the gods and goddesses. This is why this part is superior and why the flames are called the udgītha. The charcoals that are formed are called the pratihāra, for the charcoals are collected for future use. Upaśām means the process of subsiding—that is, the fire begins to subside but does not quite go out. Then the word saṃśām means ‘completely extinguished.’ The fire is then dead, so it is like the nidhana (death). The Rathantara Sāma is said to be based on fire, for when fire is being produced by rubbing the two sticks, the Rathantara Sāma is recited.

maxmuller

1. The hiṅkâra is, he rubs (the fire-stick); the prastâva, smoke rises; the udgîtha, it burns; the pratihâra, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Sâman as interwoven in fire ^[1].

CHANDOGYA 2-12-2

स य एवमेतद्रथंतरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो ।

भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया ।

पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न ।

निष्ठीवेत्तद्व्रतम् ॥ २-१२-२॥

sa ya evametadrathaṃtaramagnau protaṃ veda brahmavarcasyannādo |

bhavati sarvamāyureti jyogjīvati mahānprajayā |

paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna |

niṣṭhīvettadvratam || 2-12-2||

2. He who knows that this Rathantara Sāma is rooted in fire, acquires the kind of glow that Vedic scholarship produces. He also enjoys eating. He lives the full span of his life, and his life is brilliant. He is well known for his children and for his animal wealth, and he commands great respect in society. His vow is that he will never eat with fire in front of him and he will never spit.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ evam etat rathantaram agnau protam veda, he who knows that this Rathantara Sāma is rooted in fire; brahmavarcasī, acquires the glow that Vedic knowledge gives; annādaḥ bhavati, he enjoys eating food; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a bright life; mahān prajayā paśubhiḥ bhavati, he distinguishes himself by his children and by the animal wealth he acquires; mahān kīrtyā, his reputation spreads far and wide; tat vratam, his principle is; na pratyak agnim ācāmet, never to Commentary:-By his moral character and his scholarship in the Vedas, he acquires a radiance about him. [The underlying thought in these two mantras is that everything a person does is spiritual. This includes even physical experiences.]

maxmuller

2. He who thus knows this Rathantara interwoven in fire, becomes radiant ^[1] and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, 'Do not rinse the mouth or spit before the fire.'

Prapathaka: 26/154 (2)

CHANDOGYA 2-13-1

॥ इति द्वादशः खण्डः ।

उपमन्त्रयते स हिंकारो ज्ञपयते स प्रस्तावः ।

स्त्रिया सह शेते स उद्गीथः प्रति स्त्रीं सह शेते ।

CHANDOGYA 2-14-2

स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो ।

भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया ।

पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम् ॥ २-१४-२॥

sa ya evametadbṛhadāditye protaṃ veda tejasvyannādo |

bhavati sarvamāyureti jyogjīvati mahānprajayā |

paśubhirbhavati mahānkīrtyā tapantaṃ na nindettadvratam || 2-14-2||

2. He who knows that the Sāma called Bṛhat is rooted in the sun is spirited and has a great appetite. He lives the full span of his life, has a brilliant career, and is renowned for his children and for his animal wealth. His success in life brings him much fame. The vow he observes is that he will never utter a word against the sun, which gives us heat.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ evam etat bṛhat āditye protam veda, he who knows that the Sāma called Bṛhat is rooted in the sun; tejasvi, is spirited; annādaḥ bhavati, has a great appetite; sarvam āyuḥ etḥ lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, becomes famous for his children and for his animal wealth; mahān kīrtyā, is highly respected; tapantam na nindet, he never uses a bad word against the hot sun; tat vratam, that is his vow. Iti caturdaśaḥ khaṇḍaḥ, here ends the fourteenth section. Commentary:-

maxmuller

2. He who thus knows the Brihat as interwoven in the sun, becomes refulgent ^[1] and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the heat of the sun.'

Prapathaka: 28/154 (2)

CHANDOGYA 2-15-1

॥ इति चतुर्दशः खण्डः ।

अभ्राणि सम्प्लवन्ते स हिंकारो मेघो जायते ।

स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति ।

स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम् ॥ २-१५-१॥

|| iti caturdaśaḥ khaṇḍaḥ |

abhrāṇi samplavante sa hiṃkāro megho jāyate |

sa prastāvo varṣati sa udgītho vidyotate stanayati |

sa pratihāra udgṛhṇāti tannidhanametadvairūpaṃ parjanye protam || 2-15-1||

1. When light clouds consolidate, that is the hiṃkāra. When clouds likely to pour rain collect, that is the prastāva. When the rain begins, that is the udgītha. Then there are flashes of lightning and the roar of thunder. This is the pratihāra. When it all stops, that is the nidhana. This Sāma called Vairūpa is rooted in the clouds.

shankara

Commentary

Word-for-word explanation:-Abhrāṇi, light clouds [bearing water]; saṃplavante, when they consolidate; saḥ hiṃkāraḥ, that is the hiṃkāra; meghaḥ jāyate, when clouds likely to pour rain appear; saḥ prastāvaḥ, that is the prastāva; varṣati saḥ udgīthaḥ, when it starts raining that is the udgītha; vidyotate, when lightning flashes; stanayati, [and] thunder roars; saḥ pratihāraḥ, that is the pratihāra; ut gṛhṇāti, when everything is over; tat nidhanam, that is the nidhana; etat vairūpam, this [Sāma called] Vairūpa; parjanye protam, is rooted in the clouds. Commentary:-The word abhra means a cloud which bears ap, water. A cloud that pours rain is called megha. The English word ‘cloud’ is actually in Sanskrit parjanya. Abhra, megha, parjanya—these different names all mean cloud, but indicate the cloud in a different state. This is why the cloud is described here as vairūpa, with different forms. It is the sun that produces the cloud, and this is why the Sāma is first worshipped as the sun and then as the cloud.

maxmuller

1. The mists gather, that is the hiṅkâra; the cloud has risen, that is the prastâva; it rains, that is the udgîtha; it flashes and thunders, that is the pratihâra; it stops, that is the nidhana. That is the Vairûpa Sâman, as interwoven in Parganya, the god of rain.

CHANDOGYA 2-15-2

स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद ।

विरूपाꣳश्च सुरूपꣳश्च पशूनवरुन्धे ।

सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति ।

महान्कीर्त्या वर्षन्तं न निन्देत्तद्व्रतम् ॥ २-१५-२॥

sa ya evametadvairūpaṃ parjanye protaṃ veda |

virūpām̐śca surūpam̐śca paśūnavarundhe |

sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati |

mahānkīrtyā varṣantaṃ na nindettadvratam || 2-15-2||

2. He who knows that this Sāma called Vairūpa has its source in the clouds comes to acquire a large variety of animals, and all beautiful animals too. He has a long and brilliant life, and his children and animals are such that he becomes famous for them. His achievements also mark him as a great person.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ evam etat vairūpam parjanye protam veda, he who knows that this [Sāma called] Vairūpa is rooted in the clouds; virūpān ca surūpān ca paśūn avarundhe, he comes to possess a large variety of animals and beautiful animals also; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes famous for his children and for his animal wealth; mahān kīrtyā, he is renowned for his achievements; varṣantam na nindet tat vratam, his vow is not to criticize the clouds that pour rain. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section. Commentary:-It is a characteristic of those who worship the Sāma that they never find fault with others. This is why they do not say anything bad about even the clouds that give rain.

maxmuller

2. He who thus knows the Vairûpa as interwoven in Parganya, obtains all kinds of cattle (virûpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.'

Prapathaka: 29/154 (2)

CHANDOGYA 2-16-1

॥ इति पञ्चदशः खण्डः ।

वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः ।

शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम् ॥ २-१६-१॥

|| iti pañcadaśaḥ khaṇḍaḥ |

vasanto hiṃkāro grīṣmaḥ prastāvo varṣā udgīthaḥ |

śaratpratihāro hemanto nidhanametadvairājamṛtuṣu protam || 2-16-1||

1. Spring is the hiṃkāra, summer the prastāva, the rainy season the udgītha, autumn the pratihāra, and winter the nidhana. This Sāma known as Vairāja is rooted in the seasons.

shankara

Commentary

Word-for-word explanation:-Vasantaḥ hiṃkāraḥ, spring is the hiṃkāra; grīṣmaḥ prastāvaḥ, summer is the prastāva; varṣāḥ udgīthaḥ, the rainy season is the udgītha; śarat pratihāraḥ, autumn is the pratihāra; hemantaḥ nidhanam, winter is the nidhana; etat vairājam, this [Sāma called] Vairāja; ṛtuṣu protam, is rooted in the seasons. Commentary:-The clouds determine the seasons. This is why the Sāma is first worshipped as the clouds and after that as the seasons.

maxmuller

1. The hiṅkâra is spring, the prastâva summer, the udgîtha the rainy season, the pratihâra autumn, the nidhana winter. That is the Vairâga Sâman, as interwoven in the seasons.

CHANDOGYA 2-16-2

स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति ।

प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ।

ज्योग्जीवति महान्प्रजया पशुभिर्भवति ।

महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम् ॥ २-१६-२॥

sa ya evametadvairājamṛtuṣu protaṃ veda virājati |

prajayā paśubhirbrahmavarcasena sarvamāyureti |

jyogjīvati mahānprajayā paśubhirbhavati |

mahānkīrtyartūnna nindettadvratam || 2-16-2||

2. He who knows that the Sāma called Vairāja is rooted in the seasons is surrounded by his children and animals and has a radiance about him which is born of Vedic scholarship. He lives a long and brilliant life, and he is considered great for his children and for his animals. He is also highly respected for his great deeds. He follows the vow of never criticizing the seasons.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ evani etat vairājam ṛtuṣu protam veda, he who knows that this [Sāma called] Vairāja is rooted in the seasons; virājati, he lives; prajayā paśubhiḥ, surrounded by his children and animals; brahmavarcasena, he has the kind of radiance that is born of Vedic scholarship; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a brilliant life; mahān prajayā paśubhiḥ bhavati, he is known to be great for his children and animals; mahān kīrtyā, he is famous for his deeds; ṛtūn na nindet tat vratam, his vow is that he will never criticize the seasons. Iti ṣoḍhśaḥ khaṇḍaḥ, here ends the sixteenth section. Commentary:-The person who knows that the Vairāja Sāma is rooted in the seasons becomes like the seasons himself. Each season has a beauty of its own. Similarly, this person has within him the beauty and grandeur of the good things he possesses, such as his wealth, good children, scholarship, and character. The rules of the Sāma forbid him from saying anything bad about the seasons, and he follows this.

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2. He who thus knows the Vairâga, as interwoven in the seasons, shines (virâgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.'

Prapathaka: 30/154 (2)

CHANDOGYA 2-17-1

॥ इति षोडशः खण्डः ।

पृथिवी हिंकारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो ।

दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो ।

लोकेषु प्रोताः ॥ २-१७-१॥

|| iti ṣoḍaśaḥ khaṇḍaḥ |

pṛthivī hiṃkāro'ntarikṣaṃ prastāvo dyaurudgītho |

diśaḥ pratihāraḥ samudro nidhanametāḥ śakvaryo |

lokeṣu protāḥ || 2-17-1||

1. The earth is the hiṃkāra, the space between the earth and heaven is the prastāva, heaven is the udgītha, the quarters are the pratihāra, and the ocean is the nidhana. The Sāma known as Śakvarī is rooted in the earth and other worlds.

shankara

Commentary

Word-for-word explanation:-Pṛthivī hiṃkāraḥ, the earth is the hiṃkāra; antarikṣam prastāvaḥ, the space between the earth and heaven is the prastāva; dyauḥ udgīthaḥ, heaven is the udgītha; diśaḥ pratihāraḥ, the quarters are the pratihāra; samudraḥ nidhanam, the ocean is the nidhana; etāḥ śakvaryaḥ lokeṣu protāḥ, these [the Sāma called] Śakvarī are rooted in the earth and other worlds. Commentary:-If the seasons come and go, as they ought to, then things on the earth and the other worlds remain in balance. This is why the Sāma is first worshipped as the seasons and then as the worlds. But the question is:- Sāma is singular. Why then has a plural word, śakvarī, been used here for the Sāma? Doesn’t it imply that there are many Sāmas? No, the Sāma is always one and the same. There are not many Sāmas. The word śakvarī has a plural form, but it stands for the singular Sāma. Śaṅkara gives the example of the word revatī, which is similarly always used in the plural.

maxmuller

1. The hiṅkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvarî Sâmans, as interwoven in the worlds ^[1].

CHANDOGYA 2-17-2

स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति ।

सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति ।

महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम् ॥ २-१७-२॥

sa ya evametāḥ śakvaryo lokeṣu protā veda lokī bhavati |

sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati |

mahānkīrtyā lokānna nindettadvratam || 2-17-2||

2. He who knows that the Sāma known as Śakvarī is located in the worlds goes to the best world. He also has a long and brilliant life and is well known for his children and for his animal wealth. He is considered to be a great person because of his great deeds. He takes a vow that he will never criticize the worlds.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ evam etāḥ śakvaryaḥ lokeṣu protāḥ veda, he who knows that these [i.e., the Sāma] known as Śakvarī are rooted in the worlds; lokī bhavati, goes to the best world; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, is well known for his children and for his animal wealth; mahān kīrtyā, is well known for his great deeds; lokān na nindet tat vratam, his vow is that he will never criticize the worlds. Iti saptadaśaḥ khaṇḍaḥ, here ends the seventeenth section. Commentary:-

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2. He who thus knows the Sakvarîs, as interwoven in the worlds, becomes possessed of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.'

Prapathaka: 31/154 (2)

CHANDOGYA 2-18-1

॥ इति सप्तदशः खण्डः ।

अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः ।

पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः ॥ २-१८-१॥

|| iti saptadaśaḥ khaṇḍaḥ |

ajā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ |

puruṣo nidhanametā revatyaḥ paśuṣu protāḥ || 2-18-1||

1. Goats are the hiṃkāra, sheep are the prastāva, cows represent the udgītha, horses are the pratihāra, and a human being is the nidhana. The Sāma called Revatī is established in animals.

shankara

Commentary

Word-for-word explanation:-Ajāḥ hiṃkāraḥ, goats are the hiṃkāra; avayaḥ prastāvaḥ, sheep are the prastāva; gāvaḥ udgītha, cows are the udgītha; aśvāḥ pratihāraḥ, horses are the pratihāra; puruṣaḥ nidhanam, a human being is the nidhana; etāḥ revatyaḥ paśuṣu protāḥ, these [i.e., the Sāma known as] Revatī are established in animals. Commentary:-Animals are useful to all the worlds. That is why, after worshipping the Sāma as the worlds, the worship as animals is suggested. As in the previous section in which the word śakvarī is always used in the plural (as śakvaryaḥ), here also, the word revatī is always used in the plural (revatyaḥ).

maxmuller

1. The hiṅkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man. These are the Revatî Sâmans, as interwoven in animals.

CHANDOGYA 2-18-2

स य एवमेता रेवत्यः पशुषु प्रोता वेद ।

पशुमान्भवति सर्वमायुरेति ज्योग्जीवति ।

महान्प्रजया पशुभिर्भवति महान्कीर्त्या ।

पशून्न निन्देत्तद्व्रतम् ॥ २-१८-२॥

sa ya evametā revatyaḥ paśuṣu protā veda |

paśumānbhavati sarvamāyureti jyogjīvati |

mahānprajayā paśubhirbhavati mahānkīrtyā |

paśūnna nindettadvratam || 2-18-2||

2. He who knows that the Sāma called Revatī is rooted in animals acquires many animals. He has a long and brilliant life and becomes well known for his children and for his animal wealth. He also becomes a truly great person for his great deeds. His vow is that he will never say anything bad about animals.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ evam etaḥ revatyaḥ protāḥ veda, he who knows that these [i.e., the Sāma] called Revatī are rooted in animals; paśumān bhavati, comes to possess many animals; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, becomes a highly respected person because of his children and also his animal wealth; mahān kīrtyā, becomes a truly great person for his great deeds; paśūn na nindet tat vratam, he observes the vow of never saying anything bad about animals. Iti aṣṭādaśaḥ khaṇḍaḥ, here ends the eighteenth section. Commentary:-

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2. He who thus knows these Revatîs, as interwoven in animals, becomes rich in animals ^[1], he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

Prapathaka: 32/154 (2)

CHANDOGYA 2-19-1

॥ इति अष्टादशः खण्डः ।

लोम हिंकारस्त्वक्प्रस्तावो माꣳसमुद्गीथोस्थि ।

प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु ।

प्रोतम् ॥ २-१९-१॥

|| iti aṣṭādaśaḥ khaṇḍaḥ |

loma hiṃkārastvakprastāvo mām̐samudgīthosthi |

pratihāro majjā nidhanametadyajñāyajñīyamaṅgeṣu |

protam || 2-19-1||

1. Hair is the hiṃkāra, skin is the prastāva, flesh is the udgītha, bone is the pratihāra, and marrow is the nidhana. The Sāma called Yajñāyajñīya is spread all over the limbs of the body.

shankara

Commentary

Word-for-word explanation:-Loma hiṃkāraḥ, hair is the hiṃkāra; tvak prastāvaḥ, skin is the prastāva; māṃsam udgīthaḥ, flesh is the udgītha; asthi pratihāraḥ, bone is the pratihāra; majjā nidhanam, marrow is the nidhana; etat yajñāyajñīyam, this [Sāma called] Yajñāyajñīya; aṅgeṣu protam, is spread all over the limbs of the body. Commentary:-We get much nourishment from animals to sustain our bodies. That is why, in the previous section, the Sāma has been worshipped in the animals, and now it is being worshipped in the various parts of the body. Hair is on top of the body, so it is given first place—the place given to the hiṃkāra when the Sāma is recited. Next to the hair is the skin. Similarly, next to the hiṃkāra is the prastāva. The flesh is the udgītha, for both are the most important part. Then the bones are the pratihāra, because after a body is cremated there will still be pieces of bone left, and these are ‘collected’ by the relatives. The marrow is the nidhana, for that is the end of everything.

maxmuller

1. The hiṅkâra is hair, the prastâva skin, the udgîtha flesh, the pratihâra bone, the nidhana marrow. That is the Yagñâyagñîya Sâman, as interwoven in the members of the body.

CHANDOGYA 2-19-2

स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति ।

नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति ।

महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं ।

मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो ।

नाश्नीयादिति वा ॥ २-१९-२॥

sa ya evametadyajñāyajñīyamaṅgeṣu protaṃ vedāṅgī bhavati |

nāṅgena vihūrchati sarvamāyureti jyogjīvati |

mahānprajayā paśubhirbhavati mahānkīrtyā saṃvatsaraṃ |

majjño nāśnīyāttadvrataṃ majjño |

nāśnīyāditi vā || 2-19-2||

2. He who knows that the Sāma known as Yajñāyajñīya is located in different parts of the body becomes possessed of a firm body and none of his organs has any defect. He has a long and brilliant life; and he becomes great because of his children and his animal wealth. He also becomes famous for his great deeds. His vow is that he will not eat meat for one whole year, or he will not eat it at all.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ evam etat yajñāyajñīyam aṅgeṣu protam veda, he who knows that this Sāma called Yajñāyajñīya is located in the different parts of the body; aṅgī bhavati, has a firm body; na aṅgena vihūrchati, has no defect in his limbs or organs; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes great in respect of his children and his animal wealth; mahān kīrtyā, he becomes great because of his great deeds; saṃvatsaram, for one whole year; majjñaḥ, meat; na aśnīyāt, will not eat; majjñaḥ na aśnīyāt iti vā, or will not eat meat at all; tat vratam, this is his vow. Iti ekonaviṃśaḥ khaṇḍaḥ, here ends the nineteenth section. Commentary:-‘A firm body’ means a good, sound body with none of its organs or limbs defective. Even his nails and his hair will be normal. The word majjña, meat, is in the plural here. This implies that both fish and meat should be avoided.

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2. He who thus knows the Yagñâyagñîya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not eat marrow for a year,' or 'Do not eat marrow at all.'

Prapathaka: 33/154 (2)

CHANDOGYA 2-20-1

॥ इति एकोनविंशः खण्डः ।

अग्निर्हिंकारो वायुः प्रस्ताव आदित्य उद्गीथो ।

नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं ।

देवतासु प्रोतम् ॥ २-२०-१॥

|| iti ekonaviṃśaḥ khaṇḍaḥ |

agnirhiṃkāro vāyuḥ prastāva āditya udgītho |

nakṣatrāṇi pratihāraścandramā nidhanametadrājanaṃ |

devatāsu protam || 2-20-1||

1. Fire is the hiṃkāra, air is the prastāva, the sun is the udgītha, the stars are the pratihāra, and the moon is the nidhana. This Sāma known as Rājana is rooted in the gods and goddesses.

shankara

Commentary

Word-for-word explanation:-Agniḥ hiṃkāraḥ, fire is the hiṃkāra; vāyuḥ prastāvaḥ, air is the prastāva; ādityaḥ udgīthaḥ, the sun is the udgītha; nakṣatrāṇi pratihāraḥ, the stars are the pratihāra; candramāḥ nidhanam, the moon is the nidhana; etat rājanam, this [Sāma called] Rājana; devatāsu protam, is rooted in the gods and goddesses. Commentary:-In the previous section the Sāma was worshipped in the parts of the body. Now it is being worshipped in the deities—that is, in the forces of nature. Fire is the first among the forces of nature, so it is the hiṃkāra. Next to the hiṃkāra is the prastāva. Air is called the prastāva because it comes next after fire, and it is also infinite. The sun is the udgītha, for just as the udgītha is the best among the Sāma songs, so also the sun is the best among the forces of nature. The stars lie scattered, and as we locate them it seems that we are ‘collecting’ (pratihāra) them. That is why the stars are said to be the pratihāra. The moon is said to be the nidhana, because active people go to Candraloka, the world of the moon, after death. The Sāma called Rājana is rooted in the gods and goddesses, for the deities are by nature luminous (rājana).

maxmuller

1. The hiṅkâra is fire, the prastâva air, the udgîtha the sun, the pratihâra the stars, the nidhana the moon. That is the Râgana Sâman, as interwoven in the deities.

CHANDOGYA 2-20-2

स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव ।

देवतानाꣳसलोकताꣳसर्ष्टिताꣳसायुज्यं गच्छति ।

सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति ।

महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम् ॥ २-२०-२॥

sa ya evametadrājanaṃ devatāsu protaṃ vedaitāsāmeva |

devatānām̐salokatām̐sarṣṭitām̐sāyujyaṃ gacchati |

sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati |

mahānkīrtyā brāhmaṇānna nindettadvratam || 2-20-2||

2. He who knows that the Sāma known as Rājana is established in the gods and goddesses shares the same worlds with these gods and goddesses, has the same rights and privileges with them, or has the same form. He also has a long and brilliant life. And he becomes great by virtue of his children and his animal wealth, and also by virtue of his great deeds. His vow is that he will never speak ill of the brāhmins.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ evam etat rājanam devatāsu protam veda, he who knows that this Sāma known as Rājana is established in the gods and goddesses [such as Agni (fire), Vāyu (air), etc.]; etāsām eva devatānām salokatām gacchati, he shares with those gods and goddesses the same worlds; sārṣṭitām, the same rights and privileges; [vā] sāyujyam, [or] the same form; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes great by virtue of his children and also his animal wealth; mahān kīrtyā, he is great by his great deeds; brāhmaṇān na nindet tat vratam, it is his vow that he will not speak ill of the brāhmins. Iti viṃśaḥ khaṇḍaḥ, here ends the twentieth section. Commentary:-What does a person gain from worshipping the Sāma in such a way? He gets the right to live with the gods and goddesses in the same world, or to share the same rights and privileges with them, or to have the same form. It is not that he would get all these things. He would get any one of them. The scriptures say that the brāhmins themselves are the gods and goddesses. Obviously then one should not say anything derogatory about the brāhmins. Section Twenty-One

maxmuller

2. He who thus knows the Râgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brâhmanas.'

Prapathaka: 34/154 (4)

CHANDOGYA 2-21-1

॥ इति विंशः खण्डः ।

त्रयी विद्या हिंकारस्त्रय इमे लोकाः स ।

प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि ।

वयाꣳसि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः ।

4. He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let him meditate (on the Sâman), knowing that he is. everything, yea, that he is everything ^[1].'

Prapathaka: 35/154 (5)

CHANDOGYA 2-22-1

॥ इति एकविंशः खण्डः ।

विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः ।

प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः ।

श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं ।

वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत् ॥ २-२२-१॥

|| iti ekaviṃśaḥ khaṇḍaḥ |

vinardi sāmno vṛṇe paśavyamityagnerudgītho'niruktaḥ |

prajāpaterniruktaḥ somasya mṛdu ślakṣṇaṃ vāyoḥ |

ślakṣṇaṃ balavadindrasya krauñcaṃ bṛhaspaterapadhvāntaṃ |

varuṇasya tānsarvānevopaseveta vāruṇaṃ tveva varjayet || 2-22-1||

1. The vinardi voice for singing the Sāma is good for animals, and Agni, the god of fire, is its presiding deity. I bear this in mind and pray that I may have this voice. The god Prajāpati presides over the udgītha sung in the anirukta [unclear] voice. The one having Soma as its presiding deity is nirukta [clear]. That of Vāyu, the god of air, is soft and pleasant, and Indra’s is strong. That which has Bṛhaspati as its presiding deity is like the voice of the krauñca bird, and that of Varuṇa is like the sound of a broken metal pot. Cultivate all of these, but avoid the one of Varuṇa.

shankara

Commentary

Word-for-word explanation:-Vinardi, the voice called vinardi, which is deep, like that of a bull; sāmnaḥ, for [singing] the Sāma; vṛṇe iti, I pray for; paśavyam, good for animals; agneḥ, of the god of fire; udgītha aniruktaḥ, the udgītha sung in the anirukta voice, which is not very distinct; prajāpateḥ, of Prajāpati, the Lord of all; niruktaḥ, the voice called nirukta, which is clear; somasya, of the god Soma; mṛdu ślakṣṇam, the voice called ślakṣṇa that is soft and soothing; vāyoḥ, of the god Vāyu, air; ślakṣṇam balavat, the voice called ślakṣṇa that is soothing yet powerful; indrasya, of Indra; krauñcam, the voice called krauñca, which is like that of the krauñca bird; bṛhaspateḥ, of Bṛhaspati; apadhvāntam, the voice called apadhvānta, which sounds like a broken metal pot; varuṇasya, of the god Varuṇa; tān sarvān era upaseveta, practise on all of them; tu eva vāruṇam, except that of Varuṇa; varjayet, one should avoid. Commentary:-When you sing the udgītha, be careful that you sing it in the right voice. The voice is important because it determines the benefit you derive from your singing. For instance, there is a type of voice that sounds like that of a bull. Agni, fire, is the presiding deity of this voice. If you sing the udgītha in this type of voice, it means you are singing for the good of the animals and you are also praying that you may have that kind of voice. Similarly, there is a type of voice called anirukta, which has Prajāpati as its presiding deity. Prajāpati, the Lord of all beings, has no form of his own. Similarly, he does not have a distinct voice. This is why it is called anirukta, indistinct. The voice of Soma, the moon, is nirukta, clear; that of Indra is powerful; and that of Bṛhaspati sounds like a krauñca, a bird similar to a crane. Varuṇa’s voice is the worst. It is like the sound of a broken brass vessel. All these voices can be used except that of Varuṇa.

maxmuller

1. The udgîtha, of which a poet said, I choose the deep sounding note of the Sâman as good for cattle, belongs to Agni; the indefinite note belongs to Pragâpati, the definite note to Soma, the soft and smooth note to Vâyu, the smooth and strong note to Indra, the heron-like note to Brihaspati, the dull note to Varuna. Let a man cultivate all of these, avoiding, however, that of Varuna.

CHANDOGYA 2-22-2

अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां ।

पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः ।

स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि ।

मनसा ध्यायन्नप्रमत्तः स्तुवीत ॥ २-२२-२॥

amṛtatvaṃ devebhya āgāyānītyāgāyetsvadhāṃ |

pitṛbhya āśāṃ manuṣyebhyastṛṇodakaṃ paśubhyaḥ |

svargaṃ lokaṃ yajamānāyānnamātmana āgāyānītyetāni |

manasā dhyāyannapramattaḥ stuvīta || 2-22-2||

2. One should sing with the resolve:- ‘By singing I will get immortality for the gods and goddesses, food offerings for the ancestors, hope for humanity, food and water for the animals, heaven for those who perform sacrifices, and food for myself. All this I will get by singing.’ Thinking thus, one should sing without raising the voice too much [or, without being too excited].

shankara

Commentary

Word-for-word explanation:-Āgāyet, one should sing [with the resolve]; amṛtatvam devebhyaḥ āgāyāni iti, I will get immortality for the gods and goddesses by singing; svadhām, offerings; pitṛbhyaḥ, for the ancestors; āśām manuṣyebhyaḥ, hope for humanity; tṛṇodakam paśubhyaḥ, food and water for the animals; svargam lokam, heavenly worlds; yajamānāya, for those who perform sacrifices; annam ātmane, food for myself; āgāyāni iti, I shall win by singing thus; etāni, all these; manasā dhyāyan, thinking mentally; apramattaḥ, without raising the voice too much; stuvīta, one should sing. Commentary:-When you sing the Sāma, you should keep in mind the things you are singing for—such as immortality for the gods and goddesses, etc. But you must also take care that when you sing, your pronunciation and accents are correct, and that you do not miss any syllables.

maxmuller

2. Let a man sing ^[1], wishing to obtain by his song immortality for the Devas. 'May I obtain by my song oblations (svadhâ) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgâtri priest) sing praises, without making mistakes in pronunciation, &c.

CHANDOGYA 2-22-3

सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः ।

प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं ।

यदि स्वरेषूपालभेतेन्द्रꣳशरणं प्रपन्नोऽभूवं ।

स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात् ॥ २-२२-३॥

sarve svarā indrasyātmānaḥ sarva ūṣmāṇaḥ |

prajāpaterātmānaḥ sarve sparśā mṛtyorātmānastaṃ |

yadi svareṣūpālabhetendram̐śaraṇaṃ prapanno'bhūvaṃ |

sa tvā prati vakṣyatītyenaṃ brūyāt || 2-22-3||

3. All the vowels are like Indra’s body with its various parts. The sibilants [śa, ṣa, etc.] are like Prajāpati’s body with its various parts. The consonants, starting with ka, are the body and limbs of Death. If someone finds fault with the way the udgātā pronounces the vowels, he may say to that person:- ‘As I began singing, I took refuge in Indra [i.e., I sought Indra’s blessings]. Ask him and he will give you the right answer [to your criticism].’

shankara

Commentary

Word-for-word explanation:-Sarve svarāḥ, all the vowels; indrasya ātmānaḥ, are like the body [with its limbs] of Indra; sarve ūṣmāṇaḥ, all the sibilants; prajāpateḥ ātmānaḥ, are like the body [with its limbs] of Prajāpati; sarve sparśāḥ, all the consonants, starting with ka; mṛtyoḥ ātmānaḥ, are like the body [with all its limbs] of Death; yadi upālabheta, if anyone criticizes; tam, him [the udgātā, who is singing the Sāma]; svareṣu, regarding his pronunciation of the vowels; indram śaraṇam prapannaḥ abhūvam, [the udgātā will then say:-] I took refuge in Indra [when I started singing the vowels]; saḥ, he [Indra]; tvā prativakṣyati iti, will give you the right reply; enam brūyāt, say to him. Commentary:-The vowels are said to be Indra’s body, for when you start doing something, including even a recitation, you have to feel strong enough to do the job fully and correctly. And in order that you may feel that you have the requisite strength, you pray for Indra’s blessings, and you feel that he is transmitting his strength to you. You feel that the vowels you are using are his body, the sibilants are the body of Prajāpati, and the consonants are the body of Death. Then if anyone criticizes your pronunciation of the vowels, you can tell him to ask Indra for the reason

maxmuller

3. All vowels (svara) belong to Indra, all sibilants (ûshman) to Pragâpati, all consonants (sparsa) to Mrityu (death). If somebody should reprove him for his vowels, let him say, 'I went to Indra as my refuge (when pronouncing my vowels):- he will answer thee.'

CHANDOGYA 2-22-4

अथ यद्येनमूष्मसूपालभेत प्रजापतिꣳशरणं ।

प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ।

ब्रूयादथ यद्येनꣳ स्पर्शेषूपालभेत मृत्युꣳ शरणं ।

प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात् ॥ २-२२-४॥

atha yadyenamūṣmasūpālabheta prajāpatim̐śaraṇaṃ |

prapanno'bhūvaṃ sa tvā prati pekṣyatītyenaṃ |

brūyādatha yadyenam̐ sparśeṣūpālabheta mṛtyum̐ śaraṇaṃ |

prapanno'bhūvaṃ sa tvā prati dhakṣyatītyenaṃ brūyāt || 2-22-4||

4. Then, if someone finds fault with his pronunciation of the sibilants, the singer will say to him:- ‘When I started singing I sought Prajāpati’s blessings. He will therefore crush you.’ Then, if someone finds fault with his pronunciation of the consonants, the singer will say to him:- ‘I sought Death’s protection while singing. He will therefore burn you to ashes’.

shankara

Commentary

Word-for-word explanation:-Atha, then; yadi enam ūṣmasu upālabheta, if a person criticizes him for his pronunciation of the sibilants; prajāpatim śaraṇam prapanṇaḥ abhūvam, I took refuge in Prajāpati [when I started singing]; saḥ, he [Prajāpati]; tvā pratipekṣati iti, will crush you; enam brūyāt, he will say to him; atha, then; yadi enam sparśeṣu upālabheta, if someone criticizes him for his pronunciation of the consonants; mṛtyum śaraṇam prapannaḥ abhūvam, I took refuge in Death [when I started singing]; saḥ, he [Death]; tvā pratidhakṣyati iti, will burn you to ashes; enam brūyāt, he will say to him. Commentary:-If you are reciting a hymn, seek Prajāpati’s protection concerning the sibilants. Then, even if you err, he will protect you. Similarly, you should seek Death’s protection concerning the consonants. He will protect you from harm for any mistakes you might make. In fact, those who find fault with you will themselves be punished, for by criticizing your singing, they are insulting Prajāpati or Death.

maxmuller

4. And if somebody should reprove him for his sibilants, let him say, 'I went to Pragâpati as my refuge:- he will smash thee.' And if somebody should reprove him for his consonants, let him say, 'I went to Mrityu as my refuge:- he will reduce thee to ashes.'

CHANDOGYA 2-22-5

सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ।

ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता ।

वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा ।

लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं ।

परिहराणीति ॥ २-२२-५॥

sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ |

dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā |

vaktavyāḥ prajāpaterātmānaṃ paridadānīti sarve sparśā |

leśenānabhinihitā vaktavyā mṛtyorātmānaṃ |

pariharāṇīti || 2-22-5||

5. Each vowel should be articulated clearly and powerfully, [and while doing so, you should think,] ‘I will give some of my strength to Indra.’ The sibilants also should be uttered fully and distinctly, without sounding as if you are swallowing part of them or spitting them out. [While uttering them, you should think,] ‘I surrender myself to Prajāpati.’ Then each of the consonants also should be uttered separately and clearly, [and while doing so, you should think,] ‘I will save myself from death’.

shankara

Commentary

Word-for-word explanation:-Sarve svarāḥ, all the vowels; ghoṣavantaḥ balavantaḥ, clearly and powerfully; vaktavyāḥ, articulated; indre balam dadāni iti, [say to yourself] I have to give strength to Indra [as if you are stronger than Indra and can afford to give him some of your strength]; sarve ūṣmāṇaḥ, all the sibilants; agrastaḥ, clearly uttered [i.e., no part of the letter left within the mouth, as if you are swallowing it]; anirastāḥ, not uttering the letter as if you are throwing it out of your mouth; vivṛtāḥ vaktavyāḥ, clearly expressed; prajāpateḥ ātmānam paridadāni iti, I surrender myself to Prajāpati; sarve sparśāḥ leśena anabhinihitāḥ vaktavyāḥ, each of the consonants should be uttered separately and distinctly; mṛtyoḥ ātmānam pariharāṇi iti, [while thinking] I save myself from Death. Iti dvāviṃśaḥ khaṇḍaḥ, here ends the twenty-second section. Commentary:-It is important that when we recite a hymn, we recite the vowels, consonants, and the sibilants clearly and loudly. Care has to be taken that no two letters get mixed up, or that any part of a letter remains inside the mouth or seems to be spat out. Here it is said that the vowels are to be pronounced powerfully and that you should pray to Indra while singing, offering him some of your strength. This suggests that you feel very strong, as if you are stronger than Indra. You should also try to surrender yourself to Prajāpati while singing. You will then attain immortality. Section Twenty-Three

maxmuller

5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgâtri may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta) ^[1], nor as if thrown out (nirasta) ^[2], but well opened ^[3] (vivrita), so that the Udgâtri may give himself to Pragâpati. All consonants are to be pronounced slowly, and without crowding them together ^[4], so that the Udgâtri may withdraw himself from Mrityu.

Prapathaka: 36/154 (3)

CHANDOGYA 2-23-1

॥ इति द्वाविंशः खण्डः ।

त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप ।

एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी ।

तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व ।

एते पुण्यलोका भवन्ति ब्रह्मसꣳस्थोऽमृतत्वमेति ॥ २-२३-१॥

|| iti dvāviṃśaḥ khaṇḍaḥ |

trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa |

eva dvitīyo brahmacāryācāryakulavāsī |

tṛtīyo'tyantamātmānamācāryakule'vasādayansarva |

ete puṇyalokā bhavanti brahmasam̐stho'mṛtatvameti || 2-23-1||

1. There are three divisions of religion:- The first comprises sacrifices, study, and charity; the second consists of austerities, such as fasting; and the third is the life of celibacy and living with the teacher in his house till death. People devoted to these three divisions of religion go to heaven after death. But one who is devoted to Brahman attains immortality.

shankara

Commentary

Word-for-word explanation:-Trayaḥ dharmaskandhaḥ, three divisions of religion; yajñaḥ adhyayanam dānam iti prathamaḥ, the first [division comprises] sacrifices, study, and charity; tapaḥ eva dvitīyaḥ, the second is austerities; tṛtīyaḥ, the third; brahmacārī ācāryakulavāsī atyantam ātmānam ācāryakule avasādayan, the life of celibacy and living with the teacher in his house till death; sarve ete, all these; puṇyalokāḥ bhavanti, attain heavenly worlds; brahmasaṃsthaḥ, [but] one devoted to Brahman; amṛtatvam eti, attains immortality. Commentary:-You may practise religion in three ways:- First, by performing sacrifices, studying the scriptures, and giving in charity; second, by performing austerities; and third, by observing celibacy and living with the teacher till death. All these are good, but they only lead to heaven. If you want immortality (that is, liberation), you have to devote yourself to realizing Brahman. There are certain words in our language that clearly distinguish one thing from another. For instance, barley is a particular type of grain. If you see the word ‘grain,’ it could mean wheat or rice or barley. But if you see the word ‘barley,’ you know exactly what is referred to. Similarly, the words brahmaniṣṭhā, or brahmasaṃstha, refer to a certain type of person whose only concern in life is to realize Brahman. This type of person may be of any age, any class, any caste, or any station of life. What distinguishes this type of person from any other is his or her total commitment to Brahman.

maxmuller

1. There are three branches of the law. Sacrifice, study, and charity are the first ^[1],

CHANDOGYA 2-23-2

प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या ।

सम्प्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि ।

सम्प्रास्र्वन्त भूर्भुवः स्वरिति ॥ २-२३-२॥

prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā |

samprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi |

samprāsrvanta bhūrbhuvaḥ svariti || 2-23-2||

2. Prajāpati [i.e., Virāṭ] thought about the worlds [he would have]. Out of his thinking, the three Vedas took shape. He then began to think about the Vedas. As a result of this thinking, the Vedas gave birth to the three vyāhṛtis:- bhūḥ, bhuvaḥ, and svaḥ.

shankara

Commentary

Word-for-word explanation:-Prajāpatiḥ lokān abhyatapat, Prajāpati meditated on the worlds; tebhyaḥ abhitaptebhyaḥ, from [the worlds] which he meditated on; trayī vidyā samprāsravat, emerged the three Vedas; tām abhyatapat, [Prajāpati] meditated on them [the three Vedas]; tasyāḥ abhitaptāyāḥ, out of [the Vedas] which he meditated upon; etāni akṣarāṇi, these akṣaras [syllables]; samprāsravanta, emerged; bhūḥ bhuvaḥ svaḥ, bhūh, bhuvaḥ, and svaḥ; iti, that is all. Commentary:-How can you attain liberation? You can attain it when you surrender everything for its sake. To make this clear, the story of how the world came into being is narrated:- God (or Virāṭ, or Kaśyapa) created this world by practising austerities. What kind of austerities? He simply planned the creation in his mind. This planning, this mental exercise, is enough austerity for him. And as thinking is doing for him, whatever he thinks immediately comes into being. The worlds emerge from within him. The first to manifest, however, were the three Vedas:- Ṛk, Yajuḥ, and Sāma. When these emerged, the Creator thought about them, and from the Vedas came the three vyāhṛtis (lit., utterances):- bhūḥ, bhuvaḥ, and svaḥ. Then from these came Om, the symbol of Brahman. If we concentrate on Om, we attain Brahman. But we have to surrender everything for the sake of Brahman. This is the conclusion to be drawn from this story. Even the Creator has to concentrate on what he is going to create, and he has to surrender everything else.

maxmuller

2. Austerity the second, and to dwell as a Brahmakârin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.

CHANDOGYA 2-23-3

तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः ।

सम्प्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि ।

संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेदꣳ ।

सर्वमोंकार एवेदꣳ सर्वम् ॥ २-२३-३॥

tānyabhyatapattebhyo'bhitaptebhya oṃkāraḥ |

samprāsravattadyathā śaṅkunā sarvāṇi parṇāni |

saṃtṛṇṇānyevamoṃkāreṇa sarvā vāksaṃtṛṇṇoṃkāra evedam̐ |

sarvamoṃkāra evedam̐ sarvam || 2-23-3||

3. [Prajāpati then] meditated on those three vyāhṛtis [bhūḥ, bhuvaḥ, and svaḥ]. Out of the vyāhṛtis, which he thought about, emerged Oṃkāra. Just as a network of ribs is spread all over a leaf, similarly, Oṃkāra permeates every form of speech [or, everything]. All this is Oṃkāra. All this is Oṃkāra.

shankara

Commentary

Word-for-word explanation:-Tāni abhyatapat, he thought about those [vyāhṛtis]; tebhyaḥ abhitaptebhyaḥ, out of those which he thought about; oṃkāra samprāsravat, the syllable Om emerged; tat yathā, just as; śaṅkunā, by the ribs [of a leaf]; sarvāṇi parṇāni saṃtṛṇṇāni, all parts of the leaf are held together; evam, similarly; oṃkāreṇa sarvā vāk saṃtṛṇṇā, Oṃkāra permeates every form of speech; oṃkāraḥ eva idam sarvam oṃkāraḥ eva idam sarvam, all this is Oṃkāra, all this is Oṃkāra [the repetition is for emphasis]. Iti trayoviṃśaḥ khaṇḍaḥ, here ends the twenty-third section. Commentary:-Om is the essence of everything. Because Prajāpati meditated to create the three worlds, Om manifested itself. Om, in fact, is the support of everything. Section Twenty-Four

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3. Pragâpati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhûh, Bhuvah, Svah.

Prapathaka: 37/154 (16)

CHANDOGYA 2-24-1

॥ इति त्रयोविंशः खण्डः ।

ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवनꣳ रुद्राणां ।

माध्यंदिनꣳ सवनमादित्यानां च विश्वेषां च ।

देवानां तृतीयसवनम् ॥ २-२४-१॥

|| iti trayoviṃśaḥ khaṇḍaḥ |

brahmavādino vadanti yadvasūnāṃ prātaḥ savanam̐ rudrāṇāṃ |

mādhyaṃdinam̐ savanamādityānāṃ ca viśveṣāṃ ca |

devānāṃ tṛtīyasavanam || 2-24-1||

1. Those who believe in Brahman say:- The morning savana is for the Vasus, the midday savana is for the Rudras, and the third, the evening savana, is for the Ādityas and the Viśvadevas [i.e., all the gods and goddesses].

shankara

maxmuller

7. Before the beginning of the Mâdhyandina-savana, the noon-oblation, the sacrificer, sitting down behind the Âgnidhrîya altar, and looking towards the north, sings the Sâman, addressed to the Rudras:-

CHANDOGYA 2-24-8

लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयं ।

वैरा३३३३३ हु३म् आ३३ज्या ३यो३आ३२१११इति ॥ २-२४-८॥

lo3kadvāramapāvā3rṇū33 paśyema tvā vayaṃ |

vairā33333 hu3m ā33jyā 3yo3ā32111iti || 2-24-8||

8. O Fire, please open the door for us—that is, make the path clear—so that we may see you for obtaining full control of the world of Virāṭ.

shankara

Commentary

Word-for-word explanation:-Lokadvāram apāvṛṇu, [O Fire,] please open the door of the world [i.e., make the path clear]; vayam vairājyāya, so we may gain control of the world of Virāṭ; tvā paśyema, [and for that purpose] may see you. Commentary:-There is no commentary available for this verse.

maxmuller

8. 'Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).'

CHANDOGYA 2-24-9

अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते ।

लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक ।

एतास्मि ॥ २-२४-९॥

atha juhoti namo vāyave'ntarikṣakṣite lokakṣite |

lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka |

etāsmi || 2-24-9||

9. Then the sacrificer begins the offerings [with this mantra]:- ‘O Vāyu, you are in the mid-region. I salute you. Please acquire the right world for me, who am performing a sacrifice. I am ready to go to a world appropriate for one who performs sacrifices’.

shankara

Commentary

Word-for-word explanation:-Atha juhoti, now the sacrificer begins the offerings; antarikṣakṣite, living in the mid-region; lokakṣite, living in the loka [world]; vāyave namaḥ, salutations to Vāyu [air]; yajamānāya me, for me, the sacrificer; lokam vinda, acquire the right world; eṣaḥ vai Commentary:-There is no commentary available for this verse.

maxmuller

9. Then he sacrifices, saying:- 'Adoration to Vâyu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world for the sacrificer!'

CHANDOGYA 2-24-10

अत्र यजमानः परस्तादायुषः स्वाहापजहि ।

परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा ।

माध्यंदिनꣳसवनꣳसम्प्रयच्छन्ति ॥ २-२४-१०॥

atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi |

parighamityuktvottiṣṭhati tasmai rudrā |

mādhyaṃdinam̐savanam̐samprayacchanti || 2-24-10||

10. ‘I, the yajamāna, have run the full course of my life in this world.’ With these words, he will say, ‘Svāhā,’ [and offer his oblation]. Then he will rise, saying, ‘Please unbolt the door to the world for which I am destined.’ The Rudras then give him the ownership of the mid-region, which is the result of the savana performed at midday.

shankara

Commentary

maxmuller

10. 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation.

CHANDOGYA 2-24-11

पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख ।

उपविश्य स आदित्यꣳस वैश्वदेवꣳ सामाभिगायति ॥ २-२४-११॥

purā tṛtīyasavanasyopākaraṇājjaghanenāhavanīyasyodaṅmukha |

upaviśya sa ādityam̐sa vaiśvadevam̐ sāmābhigāyati || 2-24-11||

11. Before starting the third [i.e., the evening] savana, the yajamāna sits behind the Āhavanīya fire, facing the north. He then sings the Sāma addressed to the Ādityas and the Viśvadevas.

shankara

maxmuller

14. Then he sacrifices, saying:- 'Adoration to the Âdityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer!'

CHANDOGYA 2-24-15

एष वै यजमानस्य लोक एतास्म्यत्र यजमानः ।

परस्तादायुषः स्वाहापहत परिघमित्युक्त्वोत्तिष्ठति ॥ २-२४-१५॥

eṣa vai yajamānasya loka etāsmyatra yajamānaḥ |

parastādāyuṣaḥ svāhāpahata parighamityuktvottiṣṭhati || 2-24-15||

15. ‘I am ready to go to a world appropriate for one who performs sacrifices. I will live in this world after my death.’ Saying ‘Svāhā,’ he completes the sacrifice. Then he rises, praying, ‘May the bolt be removed’.

shankara

Commentary

Word-for-word explanation:-Eṣaḥ vai yajamānasya loke etā asmi, I am ready to go to a world appropriate for one who performs sacrifices; atra yajamānaḥ parastāt āyuṣaḥ, I, the yajamāna, will live here after my death; svāhā, [saying] Svāhā [he completes the sacrifice]; uttiṣṭhati, he rises; iti uktvā, saying this; apahata parigham, may the bolt be removed. Commentary:-There is no commentary available for this verse.

maxmuller

15. 'That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises.

CHANDOGYA 2-24-16

तस्मा आदित्याश्च विश्वे च देवास्तृतीयसवनꣳ ।

सम्प्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद ।

य एवं वेद ॥ २-२४-१६॥

tasmā ādityāśca viśve ca devāstṛtīyasavanam̐ |

samprayacchantyeṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda |

ya evaṃ veda || 2-24-16||

16. The Ādityas and the Viśvadevas then present to him, the sacrifices, the result of the third savana. He who knows this knows the true purport of the sacrifice.

shankara

Commentary

Word-for-word explanation:-Tasmai, to him; ādityāḥ ca viśve devāḥ ca, the Ādityas and the Viśvadevas; tṛtīya savanam sampra- yacchanti, present the result of the third savana; yaḥ evam veda, he who knows this; eṣaḥ ha vai yajñasya mātrām veda, he knows the true purport of the sacrifice. Iti caturviṃśaḥ khaṇḍaḥ, here ends the twenty-fourth section. Iti chāndogyopaniṣadi dvitīyaḥ adhyāyaḥ, here ends the second chapter of the Chāndogya Upaniṣad. Commentary:-

maxmuller

16. For him the Âdityas and the Visve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it.

Prapathaka: 38/154 (4)

CHANDOGYA 3-1-1

॥ इति चतुर्विंशः खण्डः ।

॥ इति द्वितीयोऽध्यायः ।

॥ तृतीयोऽध्यायः ।

असौ वा आदित्यो देवमधु तस्य द्यौरेव ।

तिरश्चीनवꣳशोऽन्तरिक्षमपूपो मरीचयः पुत्राः ॥ ३-१-१॥

|| iti caturviṃśaḥ khaṇḍaḥ |

|| iti dvitīyo'dhyāyaḥ |

|| tṛtīyo'dhyāyaḥ |

asau vā ādityo devamadhu tasya dyaureva |

tiraścīnavam̐śo'ntarikṣamapūpo marīcayaḥ putrāḥ || 3-1-1||

1. The sun over there is honey to the gods. Heaven is the crossbeam, the mid-region is the beehive, and the rays are the eggs.

shankara

Commentary

Word-for-word explanation:-Asau vai ādityaḥ devamadhu, the sun over there is the honey of the gods; tasya dyauḥ eva tiraścinavaṃśaḥ, heaven is its crossbeam [that supports it]; antarikṣam apūpaḥ, the mid-region is the beehive; marīcayaḥ putrāḥ, the rays are the eggs. Commentary:-This section begins the praise of the sun. The sun represents the sum total of the good work done by human beings. This is why the sun is like honey to the gods and why they love it. Heaven is said to be the crossbeam. It supports the mid-region, which is the beehive. The sun-rays attract water from the earth, and the water-drops in these rays are like the eggs of the bees.

Commentary

Word-for-word explanation:-Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; rohitam rūpam, red look; ādityasya, of the sun. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-The idea here is to praise good work done according to the scriptures. Such work gives people name and fame, strength, vigour, good health, and so on. And with these qualities a person can attain supremacy in the world. These qualities all collect around the sun in the morning, and this is why the sun looks red at that time. Name and fame, strength, etc., are there waiting for those who do virtuous work. This verse is to encourage people to do such work.

maxmuller

4. That (essence) flowed forth and went towards the sun ^[1]. And that forms what we call the red (rohita) light of the rising sun.

Prapathaka: 39/154 (3)

CHANDOGYA 3-2-1

॥ इति प्रथमः खण्डः ।

अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा ।

मधुनाड्यो यजूꣳष्येव मधुकृतो यजुर्वेद एव पुष्पं ।

ता अमृत आपः ॥ ३-२-१॥

|| iti prathamaḥ khaṇḍaḥ |

atha ye'sya dakṣiṇā raśmayastā evāsya dakṣiṇā |

madhunāḍyo yajūm̐ṣyeva madhukṛto yajurveda eva puṣpaṃ |

tā amṛta āpaḥ || 3-2-1||

1. Then the rays of the sun in the south are the southern honey-cells [of the beehive]. The Yajuh mantras are the bees, and the Yajur Veda is the flower. The water [from the sacrifice, such as the soma juice and other things] is nectar [of the flower].

shankara

Commentary

Word-for-word explanation:-Atha, then; ye, that which; asya, of it [the sun]; dakṣiṇāḥ raśmayaḥ, the rays in the south; tāḥ eva, they all; asya dakṣiṇāḥ madhunādyaḥ, are its southern honey-cells; yajūṃṣi eva madhukṛtaḥ, the Yajuḥ mantras are the bees; yajurvedaḥ eva puṣpam, the Yajur Veda is the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar. Commentary:-There is no commentary available for this verse.

maxmuller

1. The southern rays of the sun are the honey-cells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower).

CHANDOGYA 3-2-2

तानि वा एतानि यजूꣳष्येतं ।

यजुर्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं ।

वीर्यमन्नाद्यꣳरसोजायत ॥ ३-२-२॥

tāni vā etāni yajūm̐ṣyetaṃ |

yajurvedamabhyatapam̐stasyābhitaptasya yaśasteja indriyaṃ |

vīryamannādyam̐rasojāyata || 3-2-2||

2. Those Yajuḥ mantras stimulated the Yajur Veda. Out of that Yajur Veda so stimulated came fame, vitality, the power of the organs, energy, and the essence of food.

shankara

Commentary

Word-for-word explanation:-Tāni vai etāni, all these; yajūṃṣi, Yajuḥ mantras; etam yajurvedam, this Yajur Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Yajur Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-There is no commentary available for this verse.

maxmuller

2. Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

CHANDOGYA 3-2-3

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा ।

एतद्यदेतदादित्यस्य शुक्लꣳ रूपम् ॥ ३-२-३॥

tadvyakṣarattadādityamabhito'śrayattadvā |

etadyadetadādityasya śuklam̐ rūpam || 3-2-3||

3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that accounts for the white look of the sun.

shankara

Commentary

maxmuller

3. That flowed forth and went towards the sun. And that forms what we call the white (sukla) light of the sun.

Prapathaka: 40/154 (3)

CHANDOGYA 3-3-1

॥ इति द्वितीयः खण्डः ।

अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो ।

मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ।

ता अमृता आपः ॥ ३-३-१॥

|| iti dvitīyaḥ khaṇḍaḥ |

atha ye'sya pratyañco raśmayastā evāsya pratīcyo |

madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṃ |

tā amṛtā āpaḥ || 3-3-1||

1. Then the rays of the sun in the west are the western honey-cells [of the beehive]. The Sāma mantras are the bees, and the Sāma Veda is the flower. The water [from the sacrifice, such as the soma juice and other things] is the nectar [of the flower].

shankara

Commentary

Word-for-word explanation:-Atha, then; ye, that which; asya, of it [the sun]; pratyañcaḥ raśmayaḥ, the rays in the west; tāḥ eva, they all; asya pratīcyaḥ madhunāḍyaḥ, are its western honey-cells; sāmāni eva madhukṛtaḥ, the Sāma mantras are the bees; sāmavedaḥ eva puṣpam, the Sāma Veda Commentary:-There is no commentary available for this verse.

maxmuller

1. The western rays of the sun are the honey-cells behind. The Sâman verses are the bees, the Sâma-veda sacrifice is the flower, the water is the nectar.

CHANDOGYA 3-3-2

तानि वा एतानि सामान्येतꣳ ।

सामवेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं ।

वीर्यमन्नाद्यꣳरसोऽजायत ॥ ३-३-२॥

tāni vā etāni sāmānyetam̐ |

sāmavedamabhyatapam̐stasyābhitaptasya yaśasteja indriyaṃ |

vīryamannādyam̐raso'jāyata || 3-3-2||

2. Those Sāma mantras stimulated the Sāma Veda. Out of that Sāma Veda so stimulated came fame, vitality, the power of the organs, energy, and the essence of food.

shankara

Commentary

Word-for-word explanation:-Tāni vai etāni, these very; sāmāni, Sāma mantras; etam sāmavedam, this Sāma Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Sāma Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-There is no commentary available for this verse.

maxmuller

2. Those very Sâman verses (as bees) brooded over the Sâma-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

CHANDOGYA 3-3-3

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा ।

एतद्यदेतदादित्यस्य कृष्णꣳरूपम् ॥ ३-३-३॥

tadvyakṣarattadādityamabhito'śrayattadvā |

etadyadetadādityasya kṛṣṇam̐rūpam || 3-3-3||

3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that gives rise to the black spots in the sun.

shankara

Commentary

maxmuller

3. That flowed forth and went towards the sun. And that forms what we call the dark (krishna) light of the sun.

Prapathaka: 41/154 (3)

CHANDOGYA 3-4-1

॥ इति तृतीयः खण्डः ।

अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो ।

मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत ।

इतिहासपुराणं पुष्पं ता अमृता आपः ॥ ३-४-१॥

|| iti tṛtīyaḥ khaṇḍaḥ |

atha ye'syodañco raśmayastā evāsyodīcyo |

madhunāḍyo'tharvāṅgirasa eva madhukṛta |

itihāsapurāṇaṃ puṣpaṃ tā amṛtā āpaḥ || 3-4-1||

1. Then the northern rays of the sun are the northern honey-cells [of the beehive]. The mantras envisioned by the sages Atharvā and Aṅgirā are the bees, and the Itihāsas and Purāṇas [i.e., history and legends] are the flower. The water [from the sacrifice, such as the soma juice and other things] is the nectar [of the flower].

shankara

Commentary

Word-for-word explanation:-Atha, then; ye, that which; asya, of it [the sun]; udañcaḥ raśmayaḥ, the rays in the north; tāḥ eva, they all; asya udīcyaḥ madhunāḍyaḥ, are its northern honey-cells; atharvāṅgirasaḥ eva madhukṛtaḥ, the mantras envisioned by Atharvā and Aṅgirā are the bees; itihāsapurāṇam eva puṣpam, history and legends are the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar. Commentary:-There is no commentary available for this verse.

maxmuller

1. The northern rays of the sun are the honey-cells on the left. The (hymns of the) Atharvâṅgiras are the bees, the Itihâsa-purâna ^[1] (the reading of the old stories) is the flower, the water is the nectar.

CHANDOGYA 3-4-2

ते वा एतेऽथर्वाङ्गिरस एतदितिहासपूराणमभ्यतपꣳ ।

स्तस्याभितप्तस्य यशस्तेज इन्द्रियां ।

वीर्यमन्नाद्यꣳरसोऽजायत ॥ ३-४-२॥

te vā ete'tharvāṅgirasa etaditihāsapūrāṇamabhyatapam̐ |

stasyābhitaptasya yaśasteja indriyāṃ |

vīryamannādyam̐raso'jāyata || 3-4-2||

2. Those Atharvā-Aṅgirasā mantras stimulated the Itihāsas and Purāṇas [i.e., the history and the legends]. Out of that so stimulated emerged fame, vitality, the power of the organs, energy, and the essence of food.

shankara

Commentary

Word-for-word explanation:-Te vai ete, these very; atharvāṅgirasaḥ, mantras of Atharvā and Aṅgirā; etat itihāsapurāṇam, the Itihāsas and Purāṇas; abhyatapan, stimulated; tasya abhitap- tasya, from that so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-There is no commentary available for this verse.

maxmuller

2. Those very hymns of the Atharvâṅgiras (as bees) brooded over the Itihâsa-purâna; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

CHANDOGYA 3-4-3

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा ।

एतद्यदेतदादित्यस्य परं कृष्णꣳरूपम् ॥ ३-४-३॥

tadvyakṣarattadādityamabhito'śrayattadvā |

etadyadetadādityasya paraṃ kṛṣṇam̐rūpam || 3-4-3||

3. All this [fame, etc,] spread out to the sun and took shelter there. It is this that gives rise to the deep black spots in the sun.

shankara

Commentary

maxmuller

3. That flowed forth, and went towards the sun. And that forms what we call the extreme dark (parah krishnam) light of the sun.

Prapathaka: 42/154 (4)

CHANDOGYA 3-5-1

॥ इति चतुर्थः खण्डः ।

अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा ।

मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव ।

पुष्पं ता अमृता आपः ॥ ३-५-१॥

|| iti caturthaḥ khaṇḍaḥ |

atha ye'syordhvā raśmayastā evāsyordhvā |

madhunāḍyo guhyā evādeśā madhukṛto brahmaiva |

puṣpaṃ tā amṛtā āpaḥ || 3-5-1||

1. Next, the rays of the sun which are in the higher region are also its honey-cells in the higher region. The secret instructions are the bees, and Brahman [praṇava] is the flower. The water [from the sacrifice] is the nectar.

shankara

Commentary

Word-for-word explanation:-Atha, next; asya ye urdhvāḥ raśmayaḥ, those rays [of the sun] which are in the higher region; tāḥ eva asya urdhvāḥ madhunāḍyaḥ, they are its honeycomb in the higher region; guhyāḥ ādeśāḥ eva madhukṛtaḥ, all secret directions are the bees; brahma eva puṣpam, Brahman [i.e., praṇava, Om] is the flower; tāḥ āpaḥ amṛtāḥ, the water [used in this connection] is the nectar. Commentary:-The mantras used in the sacrifices are both secret and mystical. So also are the directions for a successful performance of a sacrifice. The mantras and the directions together constitute the bees in the illustration given here. The word brahman is used here in the sense of ‘word,’ so it means here praṇava, or Om. It is the flower.

maxmuller

1. The upward rays of the sun are the honey cells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar.

CHANDOGYA 3-5-2

ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपꣳ ।

स्तस्याभितप्तस्य यशस्तेज इन्द्रियं ।

वीर्यमन्नाद्यꣳरसोऽजायत ॥ ३-५-२॥

te vā ete guhyā ādeśā etadbrahmābhyatapam̐ |

stasyābhitaptasya yaśasteja indriyaṃ |

vīryamannādyam̐raso'jāyata || 3-5-2||

2. These very secret directions stimulated Brahman [in the form of praṇava]. Out of that so stimulated emerged fame, vitality, the power of the organs, energy, and the essence of food.

shankara

Commentary

Word-for-word explanation:-Te vai ete, these very; guhyāḥ ādeśāḥ, secret directions; etat brahma, this Brahman [as praṇava]; abhyatapan, stimulated; tasya abhitaptasya, from that so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-There is no commentary available for this verse.

maxmuller

2. Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, brightness, vigour, strength, and health.

CHANDOGYA 3-5-3

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा ।

एतद्यदेतदादित्यस्य मध्ये क्षोभत इव ॥ ३-५-३॥

tadvyakṣarattadādityamabhito'śrayattadvā |

etadyadetadādityasya madhye kṣobhata iva || 3-5-3||

3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that seems to be vibrating within the sun.

shankara

Commentary

Word-for-word explanation:-Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; kṣobhate iva, seems to be vibrating; ādityasya madhye, within the sun. Commentary:-There is no commentary available for this verse.

maxmuller

3. That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of the sun.

CHANDOGYA 3-5-4

ते वा एते रसानाꣳरसा वेदा हि रसास्तेषामेते ।

रसास्तानि वा एतान्यमृतानाममृतानि वेदा ।

ह्यमृतास्तेषामेतान्यमृतानि ॥ ३-५-४॥

te vā ete rasānām̐rasā vedā hi rasāsteṣāmete |

rasāstāni vā etānyamṛtānāmamṛtāni vedā |

hyamṛtāsteṣāmetānyamṛtāni || 3-5-4||

4. These colours [red, etc.] are the essence of all essences. The Vedas are the essence, and the colours are the essence of the Vedas. These colours are the nectar of the nectar [the Vedas]. The Vedas are the nectar [and therefore eternal], but the colours are the nectar of the Vedas.

shankara

Commentary

Word-for-word explanation:-Te ete, these [the red and other colours]; vai rasānām rasāḥ, are the essence of the essences; vedāḥ hi rasāḥ, since the Vedas are the essence; teṣām ete rasāḥ, these [colours] are the essence of them [the Vedas]; tāni etāni vai amṛtānām amṛtāni, these [colours] are the nectar of the nectar [the Vedas]; hi vedāḥ amṛtāḥ, as the Vedas are the nectar [or, eternal]; etāni, these [colours]; teṣām amṛtāni, are the nectar of them [the Vedas]. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth section. Commentary:-Honey has been shown to be in different directions. This is just to stimulate our interest in seeking the essence of everything. The essence of everything is the Vedas, because through the Vedas we attain immortality. The term Vedas here means the Vedic ceremonies. Through these ceremonies we attain only relative immortality—that is, a long life, but a life that must end sooner or later. The expression ‘essence of the essences’ means that results which follow from the ceremonies are better than the ceremonies themselves. They are better, but they are short-lived. The implication is that we must not stop there.

maxmuller

4. These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar.

Prapathaka: 43/154 (4)

CHANDOGYA 3-6-1

॥ इति पञ्चमः खण्डः ।

तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै ।

देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा ।

तृप्यन्ति ॥ ३-६-१॥

|| iti pañcamaḥ khaṇḍaḥ |

tadyatprathamamamṛtaṃ tadvasava upajīvantyagninā mukhena na vai |

devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā |

tṛpyanti || 3-6-1||

1. Led by fire, the Vasus enjoy the first nectar [which is the red colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar.

shankara

Commentary

Word-for-word explanation:-Tat yat, that which; prathamam amṛtam, the first nectar [i.e., the red colour of the sun]; tat, that; vasavaḥ, the Vasus; upajīvanti, enjoy; agninā mukhena, led by fire; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they are pleased by only seeing. Commentary:-Earlier it was described what the nectar is and how it may be meditated upon. The gods and goddesses enjoy this nectar. How these gods and goddesses may be meditated upon is now being stated. Early in the morning the sun is red, and this red colour is the first nectar, which is enjoyed by the Vasus led by fire. They enjoy it by seeing, not by eating and drinking. They, in fact, enjoy it by using all their organs. The body is a source of bad odour and bad secretions, but because the gods are all under the protection of the sun, they are therefore exempt from them.

maxmuller

1. On the first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

CHANDOGYA 3-6-2

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ ३-६-२॥

ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti || 3-6-2||

2. They enter into this [red] colour [of the sun], and they also come out of this colour, [i.e., They look at this red colour and are satisfied. They make no effort to get it. Nevertheless, they are at times attracted to it and try to reach it].

shankara

Commentary

Word-for-word explanation:-Te, they [the gods and goddesses]; etat eva rūpam, this [red] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it]. Commentary:-The gods and goddesses look at the red colour and keep quiet. Why do they keep quiet? Why do they not try to reach it? Because they feel that the time is not yet ripe for them to get it. When they feel it is the right time, then they start trying. They are fully aware that they must try, and try hard, to attain the things they desire.

maxmuller

2. They enter into that (red) colour, and they rise from that colour ^[1].

CHANDOGYA 3-6-3

स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव ।

मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव ।

रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३-६-३॥

sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvāgninaiva |

mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa ya etadeva |

rūpamabhisaṃviśatyetasmādrūpādudeti || 3-6-3||

3. He who knows this nectar thus, becomes one of the Vasus [because only the Vasus know the meaning of this nectar]. Led by fire, he then enjoys looking at the nectar and is happy. He goes into this colour and again comes out of it.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; vasūnām eva ekaḥ bhūtvā, having become one of the Vasus; agninā eva mukhena, led by fire; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [red] colour; etasmāt rūpāt udeti, he also comes out of this colour. Commentary:-Anyone can perform the ceremonies mentioned in the Ṛg Veda and thus attain the results mentioned earlier. These ceremonies are like flowers, and by reciting the Ṛk mantras, you can collect the honey in the form of fame, strength, etc. Not only that, when you attain these things, you are also able to preserve them by the grace of the sun. Further, the beauty and grandeur of the sun in the early morning is like a special gift meant just for you. You are then one of the gods known as the Vasus. You can enjoy this state at will, and if you wish, can enjoy whatever the sun has to give. If you do not want to enjoy anything, you can merely look at it and that is enough enjoyment for you.

maxmuller

3. He who thus knows this nectar, becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour.

CHANDOGYA 3-6-4

स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता ।

वसूनामेव तावदाधिपत्यꣳस्वाराज्यं पर्येता ॥ ३-६-४॥

sa yāvadādityaḥ purastādudetā paścādastametā |

vasūnāmeva tāvadādhipatyam̐svārājyaṃ paryetā || 3-6-4||

4. As long as the sun rises in the east and sets in the west, so long will that person enjoy the sovereignty and freedom of the Vasus.

shankara

Commentary

Word-for-word explanation:-Yāvat, so long as; ādityaḥ, the sun; purastāt udetā, rises in the east; paścāt astam-etā, sets in the west; eva tāvat, that long; saḥ, he; vasūnām, of the Vasus; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will enjoy. Iti ṣaṣṭhaḥ khaṇḍaḥ, here ends the sixth section. Commentary:-There is a difference between those who merely perform sacrifices and those who perform sacrifices but are, at the same time, deeply concerned with their spiritual development. The former may attain heaven, but only for a short while. The latter attain a status like the Vasus and become sovereigns. They attain liberation as and when they like.

maxmuller

4. So long as the sun rises in the east and sets in the west ^[1], so long does he follow the sovereign supremacy of the Vasus.

Prapathaka: 44/154 (4)

CHANDOGYA 3-7-1

॥ इति षष्ठः खण्डः ।

अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण ।

मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं ।

दृष्ट्वा तृप्यन्ति ॥ ३-७-१॥

|| iti ṣaṣṭhaḥ khaṇḍaḥ |

atha yaddvitīyamamṛtaṃ tadrudrā upajīvantīndreṇa |

mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ |

dṛṣṭvā tṛpyanti || 3-7-1||

1. With Indra as their leader, the Rudras enjoy the second nectar [which is the white colour of the sun]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar.

shankara

Commentary

Word-for-word explanation:-Atha, next; yat, that which; dvitīyam amṛtam, the second nectar [i.e., the white colour of the sun]; tat, that; rudrāḥ, the Rudras; upajīvanti, enjoy; indreṇa mukhena, led by Indra; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they are pleased by only seeing. Commentary:-There is no commentary available for this verse.

maxmuller

1. On the second of these nectars the Rudras live, with Indra at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

CHANDOGYA 3-7-2

दृष्ट्वा तृप्यन्ति ॥ ३-८-१॥

|| iti saptamaḥ khaṇḍaḥ |

atha yattṛtīyamamṛtaṃ tadādityā upajīvanti varuṇena |

mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ |

dṛṣṭvā tṛpyanti || 3-8-1||

1. With Varuṇa as their leader, the Ādityas enjoy the third nectar [which is dark in colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar.

shankara

Commentary

Word-for-word explanation:-Atha, next; yat, that which; tṛtīyam amṛtam, the third nectar [i.e., the dark colour of the sun]; tat, that; ādityāḥ, the Ādityas; upajīvanti, sustain themselves with; varuṇena mukhena, led by Varuṇa; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing. Commentary:-There is no commentary available for this verse.

maxmuller

1. On the third of these nectars the Âdityas live, with Varuna at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

CHANDOGYA 3-8-2

दृष्ट्वा तृप्यन्ति ॥ ३-९-१॥

|| iti aṣṭamaḥ khaṇḍaḥ |

atha yaccaturthamamṛtaṃ tanmaruta upajīvanti somena |

mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ |

dṛṣṭvā tṛpyanti || 3-9-1||

1. With Soma as their leader, the Maruts enjoy the fourth nectar [which is deep black in colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They enjoy merely by seeing the nectar.

shankara

Commentary

Word-for-word explanation:-Atha, next; yat, that which; caturtham amṛtam, the fourth nectar [i.e., the deep black colour of the sun]; tat, that; marutaḥ, the Maruts; upajīvanti, enjoy; somena mukhena, led by Soma; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing. Commentary:-There is no commentary available for this verse.

maxmuller

1. On the fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

CHANDOGYA 3-9-2

दृष्ट्वा तृप्यन्ति ॥ ३-१०-१॥

|| iti navamaḥ khaṇḍaḥ |

atha yatpañcamamamṛtaṃ tatsādhyā upajīvanti brahmaṇā |

mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ |

dṛṣṭvā tṛpyanti || 3-10-1||

1. With Brahman [in the form of praṇava, Om] as their leader, the Sādhyas enjoy the fifth nectar [that which seems to be trembling within the sun]. As a matter of fact, the gods and goddesses neither eat nor drink. They enjoy merely by seeing the nectar.

shankara

Commentary

Word-for-word explanation:-Atha, next; yat, that which; pañcamam amṛtam, the fifth nectar [i.e., what appears to be vibrating within the sun]; tat, that; sādhyāḥ, the Sādhyas; upajīvanti, enjoy; brahmaṇā mukhena, led by Brahman [i.e., praṇava]; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing. Commentary:-There is no commentary available for this verse.

maxmuller

1. On the fifth of these nectars the Sâdhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

CHANDOGYA 3-10-2

maxmuller

3. And indeed to him who thus knows this Brahma-upanishad (the secret doctrine:- of the Veda) the sun does not rise and does not set. For him there is day, once and for all ^[1].

CHANDOGYA 3-11-4

तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे ।

मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय ।

पिता ब्रह्म प्रोवाच ॥ ३-११-४॥

taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave |

manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya |

pitā brahma provāca || 3-11-4||

4. First, Brahmā taught this instruction on honey to Prajāpati. Then Prajāpati taught it to Manu, and Manu taught it to his children. The father Aruṇa then taught this knowledge of Brahman to his eldest son Uddālaka Āruṇi.

shankara

Commentary

Word-for-word explanation:-Tat ha etat, that [i.e., the teaching on honey]; brahmā prajāpataya uvāca, Brahmā [first] taught to Prajāpati; prajāpatiḥ manave, Prajāpati [taught it] to Manu; manuḥ prajābhyaḥ, Manu [taught it] to his children; tat ha etat, that; brahma, [knowledge of] Brahman; pitā provāca, the father [Aruṇa] taught; jyeṣṭhāya putrāya uddālakāya āruṇaye, to his eldest son Uddālaka Āruṇi. Commentary:-Starting from Brahmā, this knowledge has passed from generation to generation. The mention of this is only to emphasize its importance. This instruction on honey is nothing but Brahma-vidyā, the knowledge of Brahman. It is the secret of how to attain Brahman.

maxmuller

4. This doctrine (beginning with III, 1, 1) Brahman (m. Hiranyagarbha) told to Pragâpati (Virâg), Pragâpati to Manu, Manu to his offspring (Ikshvâku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddâlaka Âruni.

CHANDOGYA 3-11-5

इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म ।

प्रब्रूयात्प्रणाय्याय वान्तेवासिने ॥ ३-११-५॥

idaṃ vāva tajjyeṣṭhāya putrāya pitā brahma |

prabrūyātpraṇāyyāya vāntevāsine || 3-11-5||

5. This knowledge of Brahman a father will pass on to his eldest son or to a competent resident student.

shankara

Commentary

Word-for-word explanation:-Tat vāva idam brahma, this knowledge of Brahman [previously mentioned as passing from teacher to student]; pitā jyeṣṭhāya putrāya, the father to his eldest son; vā, or; praṇāyyāya, a fit; antevāsine, resident student; prabrūyāt, will teach [or, pass on]. Commentary:-The knowledge of Brahman is the highest gift a person can confer on another. A father who has this knowledge can give it to his eldest son, or a competent teacher can pass it on to a competent student living with him.

maxmuller

5. A father may therefore tell that doctrine of Brahman to his eldest son ^[1], or to a worthy pupil.

CHANDOGYA 3-11-6

नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां ।

धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ।

ततो भूय इति ॥ ३-११-६॥

nānyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṃ |

dhanasya pūrṇāṃ dadyādetadeva tato bhūya ityetadeva |

tato bhūya iti || 3-11-6||

6. This should never be taught to anyone else, even if one is tempted with the whole world full of riches and surrounded by water. For this knowledge is more precious than that. This knowledge is surely more precious than that.

shankara

Commentary

Word-for-word explanation:-Na anyasmai kasmaicana, to nobody else; yadi api asmai, even if to him [to the teacher]; imām, this [world]; adbhiḥ parigṛhītām, surrounded by water; dhanasya pūrṇām, full of gold; dadyāt, gives; etat, this [instruction on honey]; eva tataḥ bhūyaḥ. iti, is more precious than that [the repetition is for emphasis]. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-

maxmuller

6. But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more.

Prapathaka: 49/154 (9)

CHANDOGYA 3-12-1

॥ इति एकादशः खण्डः ।

गायत्री वा ईदꣳ सर्वं भूतं यदिदं किं च वाग्वै गायत्री ।

वाग्वा इदꣳ सर्वं भूतं गायति च त्रायते च ॥ ३-१२-१॥

|| iti ekādaśaḥ khaṇḍaḥ |

gāyatrī vā īdam̐ sarvaṃ bhūtaṃ yadidaṃ kiṃ ca vāgvai gāyatrī |

vāgvā idam̐ sarvaṃ bhūtaṃ gāyati ca trāyate ca || 3-12-1||

1. All that exists in this world, whatever there is, is gāyatrī. It is the word that is gāyatrī, for the word gives names to all things and it also tells them not to fear.

shankara

5. The upper gate is the Udâna (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great.

CHANDOGYA 3-13-6

ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य ।

द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य ।

लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते ।

स्वर्गं लोकं य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य ।

लोकस्य द्वारपान्वेद ॥ ३-१३-६॥

te vā ete pañca brahmapuruṣāḥ svargasya lokasya |

dvārapāḥ sa ya etānevaṃ pañca brahmapuruṣānsvargasya |

lokasya dvārapānvedāsya kule vīro jāyate pratipadyate |

svargaṃ lokaṃ ya etānevaṃ pañca brahmapuruṣānsvargasya |

lokasya dvārapānveda || 3-13-6||

6. These five prāṇas are themselves like Brahman, and they are the gatekeepers of heaven. Anyone who regards these prāṇas as Brahman and as the gatekeepers to heaven has a heroic child born in his family. Knowing these prāṇas as Brahman and as the gatekeepers of heaven, a person attains heaven himself.

shankara

Commentary

Word-for-word explanation:-Te vai ete pañca brahma-puruṣāḥ, these five [prāṇas] are the employees of Brahman; svargasya lokasya dvārapāḥ, the gatekeepers of the heavenly world; sāḥ yaḥ veda, he who knows; etān pañca brahma-puruṣān, these five Brahma-puruṣas; svargasya lokasya dvārapān, as gatekeepers of the heavenly world; evam, thus; asya kule vīraḥ jāyate, a heroic child is born in his family; yaḥ etān pañca brahma-puruṣān evam svargasya lokasya dvārapān veda, he who knows these five Brahma-puruṣas thus as the gatekeepers of the heavenly world; svargam lokam pratipadyate, attains the heavenly world. Commentary:-Here the advice is to regard everything as Brahman. If you practise thinking that everything is Brahman, you acquire self-restraint, which is the sine qua non of Self-realization. The advice here is to treat the five prāṇas with great respect, so that they may allow you to enter straight into heaven.

maxmuller

6. These are the five men of Brahman, the doorkeepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.

CHANDOGYA 3-13-7

अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु ।

सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव ।

तद्यदिदमस्मिन्नन्तः पुरुषे ज्योतिः ॥ ३-१३-७॥

atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu |

sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṃ vāva |

tadyadidamasminnantaḥ puruṣe jyotiḥ || 3-13-7||

7. Then, higher than this heaven, above the world, higher than everything, in the highest world, higher than which nothing exists—the light that shines there is the same light that is in a human being.

shankara

Commentary

Word-for-word explanation:-Atha, next; ataḥ paraḥ divaḥ, higher than this heaven; yat jyotiḥ dīpyate, the light which shines; viśvataḥ pṛṣṭheṣu, above the world; sarvataḥ pṛṣṭheṣu, above everything; anuttameṣu uttameṣu lokeṣu, in the highest worlds not excelled by any other world [known as satyaloka]; idam vāva tat, it is that; jyotiḥ, light; yat idam asmin antaḥ puruṣe, which is the same as in a human being. Commentary:-Brahman is said to be above everything else. It is the highest and the best. It shines in the highest world and it also shines in the heart of a human being.

maxmuller

7. Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof ^[1]:-

CHANDOGYA 3-13-8

तस्यैषा दृष्टिर्यत्रितदस्मिञ्छरीरे सꣳस्पर्शेनोष्णिमानं ।

विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव ।

नदथुरिवाग्नेरिव ज्वलत उपश‍ृणोति तदेतद्दृष्टं च ।

श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद ।

य एवं वेद ॥ ३-१३-८॥

tasyaiṣā dṛṣṭiryatritadasmiñcharīre sam̐sparśenoṣṇimānaṃ |

vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva |

nadathurivāgneriva jvalata upaśa‍ṛṇoti tadetaddṛṣṭaṃ ca |

śrutaṃ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṃ veda |

ya evaṃ veda || 3-13-8||

8. Here is proof of it:- When you touch the body you can feel heat in it. There is also an audible proof of it:- When you cover your ears you can hear a sound like a moving chariot, or like the bellowing of a bullock, or like a burning fire. A person should meditate on that light in the body as something that is seen and heard. He who knows this becomes a distinguished person—people want to see him and he is widely known.

shankara

Commentary

Word-for-word explanation:-Tasya, its [i.e., of the Self in the bodies]; eṣā dṛṣṭiḥ, this visible [proof]; yatra, when; etat asmin śarīre, in this body; saṃsparśena, by touch; uṣṇimānam, warmth; vijānāti, one can feel; tasya eṣā śrutiḥ, this audible [proof] of it; yatra etat karṇau apigṛhya, when one covers the ears; ninadam iva, like the sound of a moving chariot; nadathuḥ iva, like the bellowing of a bullock; agneḥ iva jvalataḥ, like the sound of a burning fire; upaśṛṇoti, one can hear; tat etat, that [light]; iti upāsīta, one should meditate on; dṛṣṭam ca śrutam ca, as seen and as heard; yaḥ evam veda, he who knows this; cakṣuṣyaḥ śrutaḥ bhavati, becomes worth seeing and famous. Iti trayodaśaḥ khaṇḍaḥ, here ends the thirteenth section. Commentary:-What proof is there that there is any light in the heart? One proof is the warmth of the body. This warmth comes from the light within. But there is yet another proof:- If you cover your ears you will hear all manner of sounds. The sounds and the feeling of warmth both prove that Brahman is within.

maxmuller

8. Namely, when we thus perceive by touch the warmth here in the body ^[1]. And of it we have this audible proof:- Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire ^[2] (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He, who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated.

Prapathaka: 51/154 (4)

CHANDOGYA 3-14-1

॥ इति त्रयोदशः खण्डः ।

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत ।

अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिꣳल्लोके ।

पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥ ३-१४-१॥

|| iti trayodaśaḥ khaṇḍaḥ |

sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta |

atha khalu kratumayaḥ puruṣo yathākraturasmim̐lloke |

puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta || 3-14-1||

1. All this is Brahman. Everything comes from Brahman, everything goes back to Brahman, and everything is sustained by Brahman. One should therefore quietly meditate on Brahman. Each person has a mind of his own. What a person wills in his present life, he becomes when he leaves this world. One should bear this in mind and meditate accordingly.

shankara

Commentary

Word-for-word explanation:-Sarvam idam, all this; khalu; no doubt; brahma, is Brahman; tajjalān, from this everything comes, into this everything disappears, and on this everything is sustained; iti śāntaḥ upāsīta, meditate on this fact quietly; atha khalu kratumayaḥ puruṣaḥ, because each person has a mind of his own; asmin loke, [therefore] in his present life; yathā kratuḥ puruṣaḥ bhavati, just as a person wills; itaḥ pretya tathā bhavati, he becomes that when he leaves this world; saḥ kratum kurvīta, [therefore] he should be careful about what he wants. Commentary:-The word brahman means ‘the oldest,’ ‘the biggest.’ Tejas (fire), jala (water), and pṛthivī (earth) emerged from Brahman in that order, so they are called tajja. Then they disappear in Brahman in the reverse order, so they are called talla. In the past, in the present, and in the future—they are sustained in Brahman. They are, therefore, one with Brahman. The Upaniṣad says here to think over this with kratu—that is, with great effort, and with deep concentration. Kratu also means will, or will power. It is your will that decides your destiny. Śrī Kṛṣṇa said to Arjuna (Bhagavad Gītā 8.6):- ‘O son of Kunti, at the time of death when a person leaves the body, he attains whatever object he thinks of, as he has been [previously] constantly absorbed in its thought.’ This shows the importance of your kratu.

maxmuller

1. All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing ^[1] in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:-

CHANDOGYA 3-14-2

मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प ।

आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः ।

सर्वमिदमभ्यत्तोऽवाक्यनादरः ॥ ३-१४-२॥

manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa |

ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ |

sarvamidamabhyatto'vākyanādaraḥ || 3-14-2||

2. He is controlled by the mind [i.e., his mind decides what he should and should not do]. He has a subtle body, and he is luminous. If he wants something, he never fails to get it. His Self is spotless like the sky. The whole world is his creation. [Desires are many, and] all those desires are his desires. All odours are his; similarly, all tastes are his. He is everywhere in the world. He has no sense organs, and he is free from desires.

shankara

Commentary

Word-for-word explanation:-Manomayaḥ, dominated by the mind; prāṇaśarīraḥ, with a subtle body; bhārūpaḥ, whose body is luminous; satyasaṅkalpaḥ, whose thoughts always prove true; ākāśātmā, spotless like the sky; sarvakarmā, whose creation is this world; sarvakāmaḥ, whose desires are always pure; sarvagandhaḥ, who possesses good odours; sarvarasaḥ, whose tastes are all pure; idam sarvam abhyāttaḥ, this is all-pervasive; avākī anādaraḥ, has no sense organs and no desires. Commentary:-This is how you meditate on your Self. You have a mind, and with the help of that mind you can decide what you will or will not do. You have a subtle body consisting of the five organs of action (pañca karmendriyas), the five organs of perception (pañca jñānendriyas), the vital breath in its five forms (prāṇa, apāna, vyāna, udāna, and samāna), plus the mind and the intellect. You are luminous. Whatever you wish for, you acquire. You are spotless, like the sky, and all-pervasive. You are the sole doer of things. You are the source of all desires, and all your desires are pure. You are also the source of all odours and tastes. You have no organs, and you are everywhere. There is nothing you have not already achieved.

maxmuller

2. The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,

CHANDOGYA 3-14-3

एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा ।

सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष ।

म आत्मान्तर्हृदये ज्यायान्पृथिव्या ।

ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो ।

लोकेभ्यः ॥ ३-१४-३॥

eṣa ma ātmāntarhṛdaye'ṇīyānvrīhervā yavādvā |

sarṣapādvā śyāmākādvā śyāmākataṇḍulādvaiṣa |

ma ātmāntarhṛdaye jyāyānpṛthivyā |

jyāyānantarikṣājjyāyāndivo jyāyānebhyo |

lokebhyaḥ || 3-14-3||

3. My Self within my heart is smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller than a grain of millet, smaller even than the kernel of a grain of millet. The Self in my heart is larger than the earth, larger than the mid-region, larger than heaven, and larger even than all these worlds.

shankara

Commentary

Word-for-word explanation:-Eṣaḥ me ātmā, this my Self; antaḥ hṛdaye, inside the heart; aṇīyān, smaller than; vrīheḥ vā, a grain of rice; yavāt vā, or a grain of barley; sarṣapāt vā, or a mustard seed; śyāmākāt vā, or a grain of millet; śyāmākataṇḍulāt vā, or the kernel of a grain of millet; eṣaḥ me ātmā antaḥ hṛdaye, this Self within my heart; jyāyān pṛthivyā, is larger than the earth; jyāyān antarikṣāt, larger than the mid-region; jyāyān divaḥ, larger than heaven; jyāyān ebhyaḥ lokebhyāḥ, larger than all these worlds. Commentary:-The underlying idea in the verse is that the Self is everything and everywhere. It is therefore smaller than the smallest and bigger than the biggest.

maxmuller

3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.

CHANDOGYA 3-14-4

सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः ।

सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय ।

एतद्ब्रह्मैतमितः प्रेत्याभिसंभवितास्मीति यस्य स्यादद्धा ।

न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः ॥ ३-१४-४॥

sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ |

sarvamidamabhyātto'vākyanādara eṣa ma ātmāntarhṛdaya |

etadbrahmaitamitaḥ pretyābhisaṃbhavitāsmīti yasya syādaddhā |

na vicikitsāstīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ || 3-14-4||

4. He who is the sole creator, whose desires are the desires of all, whose odours are the odours of all, whose tastes are the tastes of all, who is everywhere, who has no sense organs, and who is free from desires—he is my Self and is in my heart. He is no other than Brahman. When I leave this body, I shall attain him. He who firmly believes this has no doubt in his mind. [He will surely attain Brahman.] This is what Śāṇḍilya has said.

shankara

Commentary

Word-for-word explanation:-Yaḥ, he who; sarvakarmā, is the sole creator of everything; sarvakāmaḥ, whose desires are the desires of all; sarvagandhaḥ, whose odours are the odours of all; sarvarasaḥ, whose tastes are the tastes of all; sarvam idam abhyāttaḥ, who is in all this; avākī, who is without any organs; anādaraḥ, who is not interested in anything; eṣaḥ me ātmā antaḥ hṛdaye, this Self of mine is within my heart; etat brahma, this is Brahman; itaḥ pretya, upon leaving this body; etam abhisambhavitāsmi iti, I shall attain him; yasya syāt addhā, one who has this kind of belief; na vicikitsā asti, has no doubt in his mind; iti ha sma āha śāṇḍilyaḥ, this is what Śāṇḍilya said; śāṇḍilyaḥ, [this is what] Śāṇḍilya [said]. Iti caturdaśaḥ khaṇḍaḥ, here ends the fourteenth section. Commentary:-The word Self here means the Cosmic Self (Paramātman). If you believe that you are the Cosmic Self, and that you will be free as soon as your prārabdha karma (the results of your past actions that are now bearing fruit) is exhausted and your

maxmuller

4. He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith ^[1] has no doubt; thus said Sândilya ^[2], yea, thus he said.

Prapathaka: 52/154 (7)

CHANDOGYA 3-15-1

॥ इति चतुर्दशः खण्डः ।

अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ।

ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलꣳ स एष कोशो ।

वसुधानस्तस्मिन्विश्वमिदꣳ श्रितम् ॥ ३-१५-१॥

|| iti caturdaśaḥ khaṇḍaḥ |

antarikṣodaraḥ kośo bhūmibudhno na jīryati diśo |

hyasya sraktayo dyaurasyottaraṃ bilam̐ sa eṣa kośo |

vasudhānastasminviśvamidam̐ śritam || 3-15-1||

1. There is a chest which has the mid-region as its inside and the earth as its bottom. It never decays. The quarters are its sides and the heaven its opening above. This chest is the container of treasures, for in it rests the whole universe.

shankara

Commentary

Word-for-word explanation:-Kośaḥ, the chest; antarikṣa-udaraḥ, with the midregion as its inside; bhūmi-budhnaḥ, the earth as its bottom; na jīryati, never decays; diśaḥ, the quarters; hi asya sraktayaḥ, are its sides; dyauḥ, the heaven; asya uttaram bilam, is its opening above; saḥ eṣaḥ kośaḥ, this chest; vasudhānaḥ, [is] the container of treasures; tasmin, in it; viśvam idam śritam, rests this universe. Commentary:-The universe is here compared to a chest. Whatever you put inside a chest is safe there. Similarly, whatever is in the universe is safe and sound. It may change its form, but it does not totally disappear.

maxmuller

1. The chest which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all things are within it.

CHANDOGYA 3-15-2

तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा ।

राज्ञी नाम प्रतीची सुभूता नामोदीची तासां ।

वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न ।

पुत्ररोदꣳ रोदिति सोऽहमेतमेवं वायुं दिशां वत्सं ।

वेद मा पुत्ररोदꣳरुदम् ॥ ३-१५-२॥

tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā |

rājñī nāma pratīcī subhūtā nāmodīcī tāsāṃ |

vāyurvatsaḥ sa ya etamevaṃ vāyuṃ diśāṃ vatsaṃ veda na |

putrarodam̐ roditi so'hametamevaṃ vāyuṃ diśāṃ vatsaṃ |

veda mā putrarodam̐rudam || 3-15-2||

2. The eastern quarter of the chest is called juhū, the southern quarter is called sahamānā, the western quarter is called rājñī, and the northern quarter is called subhūtā. Vāyu [air] is the son of these quarters. He who knows this, that Vāyu is the child of the quarters, does not have to weep over the loss of his child. ‘I know that Vāyu is the child of the quarters. May I never have to weep over the loss of my child.’

shankara

Commentary

Word-for-word explanation:-Prācī dik, the eastern quarter; tasya, of it [i.e., of the chest]; juhūḥ nāma, is called juhū [after the vessel used for offering oblations facing the east]; dakṣiṇā, the southern [quarter]; sahamānām nāma, is named sahamānā; pratīcī, the western [quarter]; rājñī nāma, is named rājñī [because the western sky is red in the evening]; udīcī, the northern [quarter]; subhūtā nāma, is named subhūtā [because those who are rich dominate this quarter]; vāyaḥ, air; tāsām, their [i.e., the quarters’]; vatsaḥ, son; saḥ yaḥ etam veda, he who knows this; vāyum diśām vatsam, that Vāyu is the child of the quarters; putrarodam na roditi, does not have to weep over the loss of his child; saḥ aham etam evam veda, I know this thus; vāyum diśām vatsam, that Vāyu is the son of the quarters; mā putrarodam rudam, may I not have to weep over the loss of my child. Commentary:-The eastern quarter is called juhū because you face that direction when you offer that oblation in the sacrifice. The southern side is sahamānā because sinners go to that quarter to suffer the consequences of the sins they commit. The western side is called rājñī because when the sun sets in that direction, the sky becomes red. Subhūtā is the name of the northern side, because it is dominated by Śiva, Kubera, and other deities of good fortune. Vāyu (air) is considered the child of the quarters because it arises from the quarters. If you believe that Vāyu is immortal and is the child of the quarters, you will then never suffer the loss of your child.

Commentary

Word-for-word explanation:-Atha, next; yat avocam, when I said; svaḥ prapadye iti, I take refuge in svaḥ [heaven]; iti eva tat avocam, it is this that I meant; ṛg vedam prapadye, I take refuge in the Ṛg Veda; yajur vedam prapadye, I take refuge in the Yajur Veda; sāma vedam prapadye, I take refuge in the Sāma Veda; tat avocam tat avocam, it is this that I meant, this that I meant. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section. Commentary:-One should first meditate on the immortal chest, and then repeat the mantras following the meditation. To emphasize the importance of the worship, the mantras are repeated again and again.

maxmuller

7. 'When I said, I turn to Svah, what I said is, I turn to the Rig-veda, Yagur-veda, and Sâma-veda. That is what I said, yea, that is what I said.'

Prapathaka: 53/154 (7)

CHANDOGYA 3-16-1

॥ इति पञ्चदशः खण्डः ।

पुरुषो वाव यज्ञस्तस्य यानि चतुर्विꣳशति वर्षाणि ।

तत्प्रातःसवनं चतुर्विꣳशत्यक्षरा गायत्री गायत्रं ।

प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव ।

एते हीदꣳसर्वं वासयन्ति ॥ ३-१६-१॥

|| iti pañcadaśaḥ khaṇḍaḥ |

puruṣo vāva yajñastasya yāni caturvim̐śati varṣāṇi |

tatprātaḥsavanaṃ caturvim̐śatyakṣarā gāyatrī gāyatraṃ |

prātaḥsavanaṃ tadasya vasavo'nvāyattāḥ prāṇā vāva vasava |

ete hīdam̐sarvaṃ vāsayanti || 3-16-1||

1. The human body is like a sacrifice, and the first twenty-four years are like the morning libation. The gāyatrī has twenty-four syllables, and the morning libation is accompanied by the gāyatrī. The Vasus reside in this morning libation. The Vasus are the vital breaths and the sense organs, for the word vasu means those who make others live and who live themselves.

shankara

Commentary

Word-for-word explanation:-Puruṣaḥ vāva yajñaḥ, the human body is like a sacrifice; tasya yāni cāturviṃśati varṣāṇi, its first twenty-four years; tat, that; prātaḥ savanam, is the morning libation; gāyatrī caturviṃśati akṣarā, the gāyatrī is constituted of twenty-four syllables; gāyatram prātaḥ savanam, the morning libation is accompanied by the gāyatrī; asya, of this [i.e., this sacrifice of the human body]; tat, it [the morning libation covering the first twenty-four years]; vasavaḥ, the deities called Vasus; anvāyattāḥ, are connected; prāṇāḥ vāva vasavaḥ, the prāṇas [together with the sense organs] are the Vasus; hi, for; ete, these [Vasus]; idam sarvam, everything in this [world]; vāsayanti, cause to live [and they themselves also live (vasu)]. Commentary:-In the previous section, meditation and repetition of certain mantras was recommended for the long life of one’s children. The same thing is being recommended now for one’s own life. Here the meditation is that one’s life is a sacrifice, and that the first twenty-four years are the morning offering. This offering is connected with the gāyatrī, which has twenty-four syllables. The Vasus are also connected with this offering, and they are thought of as the organs, which abide (vasu) and which also make others abide.

maxmuller

1. Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gâyatrî has twenty-four syllables, the morning-libation is offered with Gâyatrî hymns. The Vasus are connected with that part of the sacrifice. The Prânas (the five senses) are the Vasus, for they make all this to abide (vâsayanti).

CHANDOGYA 3-16-2

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा ।

वसव इदं मे प्रातःसवनं माध्यंदिनꣳसवनमनुसंतनुतेति ।

माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव ।

तत एत्यगदो ह भवति ॥ ३-१६-२॥

taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā |

vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinam̐savanamanusaṃtanuteti |

māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyetyuddhaiva |

tata etyagado ha bhavati || 3-16-2||

2. If, within these first twenty-four years of his life, he has some ailment, he should then say:- ‘O Prāṇas, O Vasus, please extend this first libation to the midday libation. As the sacrifice, may I not disappear among the Vasus, who are my prāṇas [i.e., who are like my life].’ [If he prays like this,] he gets rid of his ailment and becomes fully well.

shankara

Commentary

Word-for-word explanation:-Cet, if; etasmin vayasi, within these [twenty-four] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he will say; prāṇāḥ, O Prāṇas; vasavaḥ, O Vasus; idam me prātaḥ savanam, this, my morning libation; mādhyandinam savanam, to the midday libation; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; madhye prāṇānām vasūnām, in the midst of the prāṇas, who are the Vasus; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; agadaḥ ha bhavati, [and] becomes well. Commentary:-W SRrīTñī:- 5fFTT ^ ^ iūḍpñ II 3 II

maxmuller

2. If anything ails him in that (early) age, let him say:- 'Ye Prânas, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Prânas or Vasus.' Thus he recovers from his illness, and becomes whole.

CHANDOGYA 3-16-3

अथ यानि चतुश्चत्वारिꣳशद्वर्षाणि तन्माध्यंदिनꣳ ।

सवनं चतुश्चत्वारिꣳशदक्षरा त्रिष्टुप्त्रैष्टुभं ।

माध्यंदिनꣳसवनं तदस्य रुद्रा अन्वायत्ताः प्राणा ।

वाव रुद्रा एते हीदꣳसर्वꣳरोदयन्ति ॥ ३-१६-३॥

atha yāni catuścatvārim̐śadvarṣāṇi tanmādhyaṃdinam̐ |

savanaṃ catuścatvārim̐śadakṣarā triṣṭuptraiṣṭubhaṃ |

mādhyaṃdinam̐savanaṃ tadasya rudrā anvāyattāḥ prāṇā |

vāva rudrā ete hīdam̐sarvam̐rodayanti || 3-16-3||

3. Then the next forty-four years are like the midday libation. The triṣṭubh metre has forty-four syllables, and the midday libation is accompanied by a hymn which is in the triṣṭubh metre. The Rudras are connected with this midday libation. The prāṇas are called Rudras because they [are cruel and] make everyone in this world weep.

shankara

Commentary

Word-for-word explanation:-Atha, then; yāni catuścatvāriṃśat varṣāṇi, that which is the next forty-four years; tat, that; mādhyandinam savanam, is the midday libation; triṣṭup catuścatvāriṃśat akṣarā, the triṣṭubh metre is constituted of forty-four syllables; traiṣṭubham mādhyandinam savanam, the midday libation is accompanied by a hymn in the triṣṭubh metre; asya, of this [i.e., this sacrifice of the human body]; tat, it [the midday libation covering the next forty-four years]; rudrāḥ, the deities called Rudras; anvāyattāḥ, are connected; prāṇāḥ vāva rudrāḥ, the prāṇas [together with the sense organs] are the Rudras; hi, for; ete, these [Rudras]; idam sarvam rodayanti, make everyone in this world weep. Commentary:-The sense organs become very powerful when a person has reached middle age, and they may make him do things he will regret and for which he will have to ‘weep.’ In this sacrifice, these next forty-four years correspond to the midday worship. The libation offered at this worship is accompanied by a hymn in the triṣṭubh metre, which has forty-four syllables. In this way, one can easily meditate on a human being as a ritualistic sacrifice.

maxmuller

3. The next forty-four years are the midday-libation. The Trishtubh has forty-four syllables, the midday-libation is offered with Trishtubh hymns. The Rudras are connected with that part of it. The Prânas are the Rudras, for they make all this to cry (rodayanti).

CHANDOGYA 3-16-4

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा रुद्रा ।

इदं मे माध्यंदिनꣳसवनं तृतीयसवनमनुसंतनुतेति ।

माहं प्राणानाꣳरुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव ।

तत एत्यगदो ह भवति ॥ ३-१६-४॥

taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā rudrā |

idaṃ me mādhyaṃdinam̐savanaṃ tṛtīyasavanamanusaṃtanuteti |

māhaṃ prāṇānām̐rudrāṇāṃ madhye yajño vilopsīyetyuddhaiva |

tata etyagado ha bhavati || 3-16-4||

4. If, within these next forty-four years of his life, he has some ailment, he should then say:- ‘O Prāṇas, O Rudras, please extend my midday libation and join it to the third libation. As the sacrifice, may I not disappear among the Rudras, who are my prāṇas [i.e., who are like my life].’ [If he prays like this,] he gets rid of his ailment and becomes fully well.

shankara

Commentary

Word-for-word explanation:-Cet, if; etasmin vayasi, within these [forty-four] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he will say; prāṇāḥ, O Prāṇas; rudrāḥ, O Rudras; idam me mādhyandinam savanam, this, my midday libation; tṛtīya savanam, to the third libation; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; prāṇānām rudrāṇām madhye, in the midst of the prāṇas, who are the Rudras; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; agadaḥ ha bhavati, [and] becomes well. Commentary:-The idea behind this prayer is:- ‘O Rudras, you are like my life. I am the sacrifice, and now the midday libation is going on. Will you please extend this libation so that I may do the third libation without a break [that is, may I live long enough to do the evening libation]? I am the sacrifice, and I don’t want the sacrifice to be stopped before it reaches the end. And I don’t want to be separated from the Rudras, who are like my life.’ If the afflicted person (who is the sacrifice) keeps praying like this, he will then get well and be fully fit again.

maxmuller

4. If anything ails him in that (second) age, let him say:- 'Ye Prânas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Prânas or Rudras.' Thus he recovers from his illness, and becomes whole.

CHANDOGYA 3-16-5

अथ यान्यष्टाचत्वारिꣳशद्वर्षाणि ।

तत्तृतीयसवनमष्टाचत्वारिꣳशदक्षरा ।

जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः ।

प्राणा वावादित्या एते हीदꣳसर्वमाददते ॥ ३-१६-५॥

atha yānyaṣṭācatvārim̐śadvarṣāṇi |

tattṛtīyasavanamaṣṭācatvārim̐śadakṣarā |

jagatī jāgataṃ tṛtīyasavanaṃ tadasyādityā anvāyattāḥ |

prāṇā vāvādityā ete hīdam̐sarvamādadate || 3-16-5||

5. Then the next forty-eight years are the third libation. The jagatī metre has forty-eight syllables, and the third libation is accompanied by a hymn which is in the jagatī metre. The Ādityas are connected with this third libation. The prāṇas are called Ādityas because they accept [ādā] all things.

shankara

Commentary

Word-for-word explanation:-Atha, next; yāni aṣṭācatvāriṃśat varṣāṇi, that which is the next forty-eight years; tat, that; tṛtīya savanam, is the third libation; jagatī aṣṭācatvāriṃśat akṣarā, the jagatī metre is constituted of forty-eight syllables; jāgatam tṛtīya savanam, the third libation is accompanied by a hymn in the jagatī metre; asya, of this [i.e., this sacrifice of the human body]; tat, it [the third libation covering the next forty-eight years]; ādityāḥ, the deities called Ādityas; anvāyattāḥ, are connected; prāṇāḥ vāva ādityāḥ, the prāṇas are the Ādityas; hi, for; ete, these [Ādityas]; idam sarvam ādadate, accept [ādā] all objects. Commentary:-A human being is supposed to live a total of a hundred and sixteen years, which has three phaṣes:- the first twenty-four years, the next forty-four years, and the last forty-eight years. When this life is thought of as a sacrifice, the first twenty-four years would be the morning offering, the next forty-four years would be the midday offering, and the last forty-eight years would be the evening offering. Just as the morning libation is connected with the Vasus, so the first twenty-four years of one’s life are also connected with the Vasus. The gāyatrī is sung during the morning offering, and it has twenty-four syllables. The offering made at midday is connected with the Rudras, and it is accompanied by a hymn in the triṣṭubh metre, having forty-four syllables. Then the evening offering is connected with the Ādityas, and it is sung in the jagatī metre, having forty-eight syllables. The concept of a human life as a sacrifice arises from the similarity to the components of a ritualistic sacrifice.

maxmuller

5. The next forty-eight years are the third libation. The Gagatî has forty-eight syllables, the third libation is offered with Gagatî hymns. The Âdityas are connected with that part of it. The Prânas are the Âdityas, for they take up all this (âdadate).

CHANDOGYA 3-16-6

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा ।

अदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माहं ।

प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव ।

तत एत्यगदो हैव भवति ॥ ३-१६-६॥

taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā |

adityā idaṃ me tṛtīyasavanamāyuranusaṃtanuteti māhaṃ |

prāṇānāmādityānāṃ madhye yajño vilopsīyetyuddhaiva |

tata etyagado haiva bhavati || 3-16-6||

6. If, within the next forty-eight years of his life, he has some ailment, he should then say:- ‘O Prāṇas, O Ādityas, please extend my evening libation to the end of my life. As the sacrifice, may I not disappear among the Ādityas, who are my prāṇas [i.e., who are like my life].’ [If he prays like this,] he gets rid of his ailment and becomes well.

shankara

Commentary

Word-for-word explanation:-Cet, if; etasmin vayasi, within these [forty-eight] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he should say; prāṇāḥ, O Prāṇas; ādityāḥ, O Ādityas; idam me tṛtīya savanam, this, my evening libation; āyuḥ, to the full length; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; prāṇānām ādityānām madhye, in the midst of the prāṇas, who are the Ādityas; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; agadaḥ ha eva bhavati, [and] becomes well. Commentary:-There is no commentary available for this verse.

maxmuller

6. If anything ails him in that (third) age, let him say:- 'Ye Prânas, ye Âdityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Prânas or Âdityas.' Thus he recovers from his illness, and becomes whole.

CHANDOGYA 3-16-7

एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः ।

स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति ।

स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं ।

वर्षशतं जीवति य एवं वेद ॥ ३-१६-७॥

etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ |

sa kiṃ ma etadupatapasi yo'hamanena na preṣyāmīti |

sa ha ṣoḍaśaṃ varṣaśatamajīvatpra ha ṣoḍaśaṃ |

varṣaśataṃ jīvati ya evaṃ veda || 3-16-7||

7. Having known this, Itarā’s son Mahidāsa said:- ‘O disease, why are you troubling me so? Rest assured, I am not going to die [of this disease].’ He lived for one hundred and sixteen years. A person who knows this also lives that long.

shankara

Commentary

Word-for-word explanation:-Etat ha vai vidvān, having known this; mahidāsaḥ aitareyaḥ, Mahidāsa Aitareya, the son of Itarā; āha sma, said; saḥ [i.e;, tvam] kim me etat upatapasi, O disease, why are you troubling me; yaḥ aham anena na preṣyāmi iti, who for certain will not die of this; saḥ, he [Mahidāsa Aitareya]; ha ṣoḍaśam varṣaśatam, one hundred and sixteen years; ajīvat, lived; yaḥ evam veda, he who knows thus; ha -ṣoḍaśam varṣaśatam prajīvati, also lives one hundred and sixteen years Iti ṣoḍaśaḥ khaṇḍaḥ, here ends the sixteenth section. Commentary:-Mahidāsa is an example of one who conquered death by his knowledge and strong will.

maxmuller

7. Mahidâsa Aitareya (the son of Itarâ), who knew this, said (addressing a disease):- 'Why dost thou afflict me, as I shall not die by it?' He lived a hundred and sixteen years (i.e.

Prapathaka: 54/154 (7)

CHANDOGYA 3-17-1

॥ इति षोडशः खण्डः ।

स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य ।

दीक्षाः ॥ ३-१७-१॥

|| iti ṣoḍaśaḥ khaṇḍaḥ |

sa yadaśiśiṣati yatpipāsati yanna ramate tā asya |

dīkṣāḥ || 3-17-1||

1. That he has the desire to eat, the desire to drink, and no desire to indulge in sense pleasures—this is his initiation [i.e., this is how he has to begin practising self-restraint].

shankara

maxmuller

5. Therefore when they say, 'There will be a birth,' and 'there has been a birth' (words used at the Soma-sacrifice, and really meaning, 'He will pour out the Soma-juice,' and 'he has poured out the Soma-juice'), that is his new birth. His death is the Avabhritha ceremony (when the sacrificial Vessels are carried away to be cleansed).

CHANDOGYA 3-17-6

तद्धैतद्घोर् आङ्गिरसः कृष्णाय ।

देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव ।

सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि ।

प्राणसꣳशितमसीति तत्रैते द्वे ऋचौ भवतः ॥ ३-१७-६॥

taddhaitadghor āṅgirasaḥ kṛṣṇāya |

devakīputrāyoktvovācāpipāsa eva sa babhūva |

so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi |

prāṇasam̐śitamasīti tatraite dve ṛcau bhavataḥ || 3-17-6||

6. The sage Ghora, of the family of Aṅgirasa, taught this truth to Kṛṣṇa, the son of Devakī. As a result, Kṛṣṇa became free from all desires. Then Ghora said:- ‘At the time of death a person should repeat these three mantras:- “You never decay, you never change, and you are the essence of life.”’ Here are two Ṛk mantras in this connection:-

shankara

Commentary

Word-for-word explanation:-Tat ha etat, this [truth]; ghoraḥ āṅgirasaḥ, the sage Ghora, of the family of Aṅgirasa; kṛṣṇāya devakīputrāya uktvā, having taught to Kṛṣṇa, the son of Devakī; apipāsaḥ, free from desire; eva saḥ babhūva, he [Kṛṣṇa] became; uvāca, [Ghora] said; saḥ, a person; antavelāyām, at the time of death; etat trayam, these three [mantras]; pratipadyeta, should take refuge in; akṣitam asi, you never decay; acyutam asi, you never change; prāṇasaṃśitam asi iti, you are the essence of life; tatra, in this connection; ete dve ṛcau bhavataḥ, there are these two Ṛk mantras. Commentary:-There is no commentary available for this verse.

maxmuller

6. Ghora Âṅgirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devăkî ^[1]--and he never thirsted again (after other knowledge)--said:- 'Let a man, when his end approaches, take refuge with this Triad ^[2]:- "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prâna."' On this subject there are two Rik verses (Rig-veda VIII, 6, 30):---

CHANDOGYA 3-17-7

आदित्प्रत्नस्य रेतसः ।

उद्वयं तमसस्परि ज्योतिः पश्यन्त उत्तरꣳस्वः ।

पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ।

ज्योतिरुत्तममिति ज्योतिरुत्तममिति ॥ ३-१७-७॥

āditpratnasya retasaḥ |

udvayaṃ tamasaspari jyotiḥ paśyanta uttaram̐svaḥ |

paśyanta uttaraṃ devaṃ devatrā sūryamaganma |

jyotiruttamamiti jyotiruttamamiti || 3-17-7||

7-8. [Those who know Brahman] see that the light shining in Para-Brahman is the seed of the world. This light is all-pervasive like daylight. It is eternal. It is that great light which is the cause of the world.

shankara

Commentary

Word-for-word explanation:-Ādit, [has no meaning except that it introduces a new line of thought]; pratnasya, ancient; retasaḥ, seed [of the world]; jyotiḥ, light [manifestation]; paśyanti, they see [eveṛywhere]; vāsaram, daylight [i.e., as all-pervasive]; paraḥ, the best; yat, that which; idhyate, shines; divi, in heaven [i.e., in Para-Brahman], Tamasaḥ, darkness [i.e., ignorance]; pari, beyond [dispels]; uttaram, the best; jyotiḥ, light; paśyantaḥ, having seen; svaḥ, in oneself [i.e., in one’s own heart]; devam, bright; devatrā, among all the gods; sūryam, the sun; vayam ut-aganma, we have attained; jyotiḥ uttamam iti jyotiḥ uttamam iti, the best light, the best light. Iti saptadaśaḥ khaṇḍaḥ, here ends the seventeenth section. Commentary:-The greatest light is that which dispels the darkness of ignorance. Having seen this light within our own hearts, we have attained that shining god who is the Supreme Light of all. There is an eternal light which is the cause of this universe. This light is the source of the light we see in the luminous Jodies such as the sun, the moon, and the stars. This light is everywhere. Everything in this phenomenal universe moves and works the way it does because of this light. Those who have lived a life of self-discipline, with their minds on the highest thoughts, and have thereby acquired a pure heart, can see this light. They see it within themselves and they also see it outside. They know this light as their own Self and as the Self of all. They know this light as Para Brahman.

maxmuller

7. 'Then they see (within themselves) the ever-present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brahman).' Rig-veda I, 50, 10:-- 'Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light ^[1].'

Prapathaka: 55/154 (6)

CHANDOGYA 3-18-1

॥ इति सप्तदशः खण्डः ।

मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ।

ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च ॥ ३-१८-१॥

|| iti saptadaśaḥ khaṇḍaḥ |

mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo |

brahmetyubhayamādiṣṭaṃ bhavatyadhyātmaṃ cādhidaivataṃ ca || 3-18-1||

1. The mind is Brahman—this worship is called adhyātma. Next is that called adhidaivata:- Space is Brahman. [That is, meditate on space as Brahman.] These two ways of meditation are advised:- adhyātma and adhidaivata.

shankara

Commentary

Word-for-word explanation:-Manaḥ brahma iti upāsīta, meditate on the mind as Brahman; iti adhyātmam, this is so far as the body and mind is concerned; atha adhidaivatam, next is [the meditation] on the elements and the worlds; ākāśaḥ brahma iti, space is Brahman; ubhayam ādiṣṭam bhavati, two ways [of meditation] are advised; adhyātmam ca adhidaivatam ca, adhyātma and adhidaivata. Commentary:-Brahman is extremely subtle. Similarly, the mind is also subtle. And it is in the mind that Brahman can be realized. This is why it is comparatively easy to think that the mind is Brahman. In the same way, ākāśa (space) is also close to Brahman. Like Brahman, it is vast, invisible, all-pervasive, and without any attributes whatsoever. It is therefore appropriate to meditate on ākāśa as Brahman.

Commentary

Word-for-word explanation:-Śrotram eva brahmaṇaḥ caturthaḥ pādaḥ, the organ of hearing is the fourth foot of [manomaya] Brahman; digbhiḥ jyotiṣā, by the light it gets from [its presiding deity,] the quarters; sāḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda yaḥ evam veda, he who knows thus, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahmavarcasena, through the radiance that comes from a scholarly and disciplined life. Iti aṣṭādaśaḥ khaṇḍaḥ, here ends the eighteenth section. Commentary:-The organ of hearing derives its power from the quarters, and through this organ we get knowledge. The results of that knowledge may be direct or indirect. True knowledge, however, is knowledge of Brahman. To emphasize this, ‘he who knows’ is repeated. This emphasis suggests that it is the knowledge of Brahman. The organ of hearing is our ‘foot’ because it is the means by which we can know Brahman. Those who know the importance of the organ of hearing and use it in the right way, acquire name, fame, and become radiant like Brahman. They will also eventually realize Brahman.

maxmuller

6. The ear is indeed the fourth foot of Brahman. That foot shines with the quarters as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

Prapathaka: 56/154 (4)

CHANDOGYA 3-19-1

॥ इति अष्टादशः खण्डः ।

आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र ।

आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत ।

तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले ।

रजतं च सुवर्णं चाभवताम् ॥ ३-१९-१॥

|| iti aṣṭādaśaḥ khaṇḍaḥ |

ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra |

āsīt | tatsadāsīttatsamabhavattadāṇḍaṃ niravartata |

tatsaṃvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle |

rajataṃ ca suvarṇaṃ cābhavatām || 3-19-1||

1. It has been said, ‘Āditya is Brahman.’ Now this is being explained:- This universe was at first non-existent, being without names and forms. [It was not visible, but it existed in a subtle form.] Slowly it manifested itself, as a shoot comes out of a seed. Next it developed into an egg and remained for a whole year like that. It then split in two, one half becoming silver and the other half becoming gold.

shankara

Commentary

Word-for-word explanation:-Ādityaḥ brahma, Āditya [the sun] is Brahman; iti ādeśaḥ, so it is said; tasya upavyākhyānam, [here is] an explanation of that [statement]; idam, this [universe of name and form]; agre asat eva āsīt, was at first unmanifested [i.e., it was without its names and forms]; [lest the word asat give the impression that the universe was like ‘a flower in the sky,’ it is said,] tat, this [universe with its names and forms in a subtle state]; sat āsīt, became manifest; tat, that [subtle universe]; samabhavat, first emerged as a seed; tat āṇḍam niravartata, that developed into an egg; tat, it [i.e., the egg]; saṃvatsarasya mātrām aśayata, lay still for a period of a year; tat, it [the egg]; nirabhidyata, split open; te āṇḍakapāle, those two parts of the egg; rajatam ca suvarṇam ca abhāvatām, turned silver and gold respectively. Commentary:-Earlier Āditya, the sun, was described as a foot of Brahman. Now this is being explained. Many people think that the universe was created. But Vedānta says that something cannot be created out of nothing. The universe has always existed, though sometimes it exists like a seed—invisible and without any names and forms. But why is the sun being called Brahman? Because without the sun there is only darkness, and we are then not conscious of this universe with its names and forms. The universe is non-existent then. And in the absence of the universe, there is no way of knowing that Brahman exists, for it is this universe with its names and forms that makes us aware that Brahman is behind everything. Brahman manifests itself as this universe.

maxmuller

1. Âditya (the sun ^[1]) is Brahman, this is the doctrine, and this is the fuller account of it:-- In the beginning this was non-existent ^[2]. It became existent, it grew. It turned into an egg ^[3]. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold.

CHANDOGYA 3-19-2

तद्यद्रजतꣳ सेयं पृथिवी यत्सुवर्णꣳ सा द्यौर्यज्जरायु ।

ते पर्वता यदुल्बꣳ समेघो नीहारो या धमनयस्ता ।

नद्यो यद्वास्तेयमुदकꣳ स समुद्रः ॥ ३-१९-२॥

tadyadrajatam̐ seyaṃ pṛthivī yatsuvarṇam̐ sā dyauryajjarāyu |

te parvatā yadulbam̐ samegho nīhāro yā dhamanayastā |

nadyo yadvāsteyamudakam̐ sa samudraḥ || 3-19-2||

2. Of these two parts of the egg, the one that is silver is this earth, and the one that is gold is heaven. The thick membranes are the mountains. The thin membranes are the clouds and mist. The veins are the rivers, and the fluid in the bladder is the ocean.

shankara

Commentary

Word-for-word explanation:-Tat yat rajatam, that [half] which is silver; sā iyam pṛthivī, that is this earth; yat suvarṇam, that [half] which is gold; sā dyauḥ, that is heaven; yat jarāyu, that which is the thick membrane; te parvatāḥ, they are the mountains; yat ulbam, that which is the thin membrane; sameghaḥ nīhāraḥ, are the clouds and mist; yāḥ dhamanayaḥ, that which are the veins; Commentary:-It has already been stated that at a certain point in time the cosmos takes the shape of an egg, and after remaining in that state for a while, the egg splits in two. The lower part iṣ silver and represents the earth. The upper half is gold and represents heaven. The thick outer membrane around the baby represents the mountains, and the thin inner membrane represents the clouds and mist. The veins of the infant are likened to rivers, and the fluid inside the bladder to the ocean. It is to be noted that these diverse things have all come from one source.

maxmuller

2. The silver one became this earth, the golden one the sky, the thick membrane (of the white) the mountains, the thin membrane (of the yoke) the mist with the clouds, the small veins the rivers, the fluid the sea.

CHANDOGYA 3-19-3

अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा ।

उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि सर्वे च ।

कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा ।

उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः ॥ ३-१९-३॥

atha yattadajāyata so'sāvādityastaṃ jāyamānaṃ ghoṣā |

ulūlavo'nūdatiṣṭhantsarvāṇi ca bhūtāni sarve ca |

kāmāstasmāttasyodayaṃ prati pratyāyanaṃ prati ghoṣā |

ulūlavo'nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ || 3-19-3||

3. Then that which was born was the sun. Its appearance was greeted by joyous sounds from all beings, and many desirable things appeared. Since then, the sunrise and the sunset are both marked by joyous sounds from all beings, and many enjoyable things also appear at that time.

shankara

Commentary

Word-for-word explanation:-Atha, next; yat tat ajāyata, that which was born; saḥ asau ādityaḥ, it is that sun; tam jāyamānam anu, after it was born; ulūlavaḥ ghoṣāḥ, the sounds of ‘uh’; sarvāṇi ca bhūtāni’, from all beings; sarve ca kāmāḥ, and all desirable things; udatiṣṭhan, came forth; tasmāt, therefore; udayam prati, at the rising; pratyāyanam prati, at the setting; tasya, of that [sun]; ulūlavaḥ ghoṣāḥ, the sounds of ‘ulu’; sarvāṇi ca bhūtāni, from all beings; sarve ca kāmāḥ, and all desirable things; anūttiṣṭhanti, appear. Commentary:-Here it is said that the sun was born from the egg. When a child is born, there is much jubilation in the house, and also in the neighbourhood. Even today, people in India sometimes make the sound of ‘ulu’ on such occasions. Not only that, many precious gifts are also exchanged.

maxmuller

3. And what was born from it that was Âditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they desired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire.

CHANDOGYA 3-19-4

स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह ।

यदेनꣳ साधवो घोषा आ च गच्छेयुरुप च ।

निम्रेडेरन्निम्रेडेरन् ॥ ३-१९-४॥

sa ya etamevaṃ vidvānādityaṃ brahmetyupāste'bhyāśo ha |

yadenam̐ sādhavo ghoṣā ā ca gaccheyurupa ca |

nimreḍerannimreḍeran || 3-19-4||

4. One who knows the sun as Brahman and worships it as such very soon hears sounds pleasing to the ears and also has many good things to enjoy.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ etam evam vidvān, he who knows this as such; ādityam brahma iti upāste, [and] worships the sun as Brahman; abhyāśaḥ, soon; ha, surely; ya, enam āgaccheyuḥ, to him come; sādhavaḥ ghoṣāḥ, pleasant sounds; ca upa-nimreḍeran ca nimreḍeran and also good things to enjoy, good things to enjoy. [The repetition marks the end of the chapter.] It ekonaviṃśaḥ khaṇḍaḥ, here ends the nineteenth section. Iti chāndogyopaniṣadi tṛtīyaḥ adhyāyaḥ, here ends the third chapter of the Chāndogya Upaniṣad. Commentary:-

maxmuller

4. If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue.

Prapathaka: 57/154 (8)

CHANDOGYA 4-1-1

॥ इति एकोनविंशः खण्डः ।

॥ इति तृतीयोऽध्यायः ।

॥ चतुर्थोऽध्यायः ।

जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस ।

स ह सर्वत आवसथान्मापयांचक्रे सर्वत एव ।

मेऽन्नमत्स्यन्तीति ॥ ४-१-१॥

|| iti ekonaviṃśaḥ khaṇḍaḥ |

|| iti tṛtīyo'dhyāyaḥ |

|| caturtho'dhyāyaḥ |

jānaśrutirha pautrāyaṇaḥ śraddhādeyo bahudāyī bahupākya āsa |

sa ha sarvata āvasathānmāpayāṃcakre sarvata eva |

me'nnamatsyantīti || 4-1-1||

1. In ancient times there was a king who was the great-grandson of Janaśruta. He was a highly charitable person, who gave many gifts in charity, and always with due respect. He also had large quantities of food cooked for people. With the thought in mind, ‘People all over will eat my food,’ he had many rest-houses built in different places.

shankara

Commentary

Word-for-word explanation:-Pautrāyaṇaḥ, the grandson; jānaśrutiḥ, the son of Janaśruta; śraddhādeyaḥ, gave away in charity with due respect; bahudāyī, gave many gifts; bahupākyaḥ, cooked large quantities of food for free distribution; āsa ha, it happened like this; saḥ, he [Jānaśruti]; sarvataḥ, from all quarters; me annam, my food; atsyanti, [people] will eat; iti, this [i.e., with this thought in mind]; sarvataḥ eva, in all directions; āvasathān, rest-houses; māpayāñcakre, built. Commentary:-There was once a king named Jānaśruti, who was the great-grandson of Janaśruta. He was a highly charitable person. He not only made large donations, but whatever he gave he gave with love and respect. Every day large quantities of food were cooked and he fed many people. He also had rest-houses built all over the country. He wanted people to come, stay in those rest-houses, and enjoy his food.

maxmuller

1. There lived once upon a time Gânasruti Pautrâyana (the great-grandson of Ganasruta), who was a pious giver, bestowing much wealth upon the people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food.

CHANDOGYA 4-1-2

अथ हꣳसा निशायामतिपेतुस्तद्धैवꣳ हꣳ सोहꣳ समभ्युवाद ।

हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य ।

समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षी स्तत्त्वा ।

मा प्रधाक्षीरिति ॥ ४-१-२॥

atha ham̐sā niśāyāmatipetustaddhaivam̐ ham̐ soham̐ samabhyuvāda |

ho ho'yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya |

samaṃ divā jyotirātataṃ tanmā prasāṅkṣī stattvā |

mā pradhākṣīriti || 4-1-2||

2. Once he saw some swans flying overhead at night. The swan flying behind called out to the one ahead:- ‘Hey, you short-sided one! Don’t you see that the brightness of Jānaśruti has spread all over the sky like daylight? Beware you don’t touch it. See that it doesn’t bum you’.

shankara

so'dhastācchakaṭasya pāmānaṃ kaṣamāṇamupopaviveśa |

tam̐ hābhyuvāda tvaṃ nu bhagavaḥ sayugvā raikva |

ityaham̐ hyarā3 iti ha pratijajñe sa ha kṣattāvidamiti |

pratyeyāya || 4-1-8||

8. The attendant noticed a man sitting under a cart, scratching a rash on his body. Sitting down close to him, the attendant asked, ‘Sir, are you Raikva with the cart?’ The man answered, ‘Well, yes, I am.’ The attendant thought, ‘I have found him,’ and returned.

shankara

Commentary

Word-for-word explanation:-Saḥ, he [the attendant]; śakaṭasya adhastāt, [noticed a man sitting] under a cart; pāmānam, with a rash on his skin; kaṣamāṇam, scratching; upa upaviveśa, he sat close to him; tam ha abhyuvāda, he said to him; tvam nu bhagavaḥ sayugvā raikva iti, Sir, are you Raikva with the cart; aham hi arā iti, well, yes, I am the same; pratijajñe, he admitted [rather contemptuously]; saḥ ha kṣattā, that attendant; avidam iti, thought ‘I have found him’; pratyeyāya, came back. Iti prathamaḥ khaṇḍaḥ, heṛe ends the first section. Commentary:-

maxmuller

8. The door-keeper came to a man who was lying beneath a car and scratching his sores ^[1]. He addressed him, and said:- 'Sir, are you Raikva with the car? ' He answered:- 'Here I am.' Then the door-keeper returned, and said:- 'I have found him.'

Prapathaka: 58/154 (5)

CHANDOGYA 4-2-1

॥ इति प्रथमः खण्डः ।

तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां ।

निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तꣳ हाभ्युवाद ॥ ४-२-१॥

|| iti prathamaḥ khaṇḍaḥ |

tadu ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṃ |

niṣkamaśvatarīrathaṃ tadādāya praticakrame tam̐ hābhyuvāda || 4-2-1||

1. Then Jānaśruti Pautrāyaṇa went to that place, taking with him six hundred cows, a gold necklace, and a chariot drawn by mules. He said to him [Raikva]:-

shankara

Commentary

Word-for-word explanation:-Tat u ha, next; jānaśrutiḥ pautrāyaṇaḥ, the great-grandson of Janaśruta; ṣaṭ śatāni gavām, six hundred cows; niṣkam, a gold necklace; aśvatarīratham, a chariot drawn by mules; tat ādāya, that with him; praticakrame, went [there]; tam ha abhyuvāda, he said to him. Commentary:-Hearing the report from his attendant, and thinking that Raikva might be poor and in need of money, Jānaśruti went with some gifts to offer Raikva, so that Raikva would teach him.

maxmuller

1. Then Gânasruti Pautrâyana took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said:-

CHANDOGYA 4-2-2

रैक्वेमानि षट्शतानि गवामयं निष्कोऽयमश्वतरीरथोऽनु ।

म एतां भगवो देवताꣳ शाधि यां देवतामुपास्स इति ॥ ४-२-२॥

raikvemāni ṣaṭśatāni gavāmayaṃ niṣko'yamaśvatarīratho'nu |

ma etāṃ bhagavo devatām̐ śādhi yāṃ devatāmupāssa iti || 4-2-2||

2. ‘O Raikva, all these—six hundred cows, a gold necklace, and a chariot drawn by mules—are for you. Please tell me about the god you worship’.

shankara

Commentary

Word-for-word explanation:-Raikva, O Raikva; imāni, all these; ṣaṭ śatāni gavām, six hundred cows; ayam niṣkaḥ, this gold necklace; ayam aśvatarīrathaḥ, this chariot drawn by mules; bhagavaḥ, sir; anuśādhi me, please teach me; etām devatām, about the god; yām devatām upāsse iti, that god which you worship. Commentary:-There is no commentary available for this verse.

Commentary

Word-for-word explanation:-Tasyāḥ ha mukham upodgṛhṇan, lifting her face; uvāca, [Raikva] said; śūdra, O śūdra; ajahāra, you have brought; imāḥ, all these; anena eva mukhena, by this face [or, mouth]; ālāpayiṣyathā iti, you will make me speak; te ha ete raikvaparṇāḥ nāma, these [villages] known as Raikvaparṇā; mahāvṛṣeṣu, in the province of Mahāvṛṣa; yatra, where; uvāsa, [Raikva] lived; asmai, [and where Raikva taught] him [i.e., Jānaśruti]; tasmai ha uvāca, he said to him. Iti dvitīyaḥ khaṇḍaḥ, here ends the second section. Commentary:-Raikva was a brahmacārin. He had no home, and he lived an austere life. He had, however, attained Self-knowledge. When Jānaśruti approached him for spiritual instructions, he was unwilling. He did not like Jānaśruti’s offering him wealth. This is why he called him a śūdra. But When Jānaśruti offered him his daughter in marriage, Raikva was impressed by his keenness. He then agreed to teach him.

maxmuller

5. He, opening her mouth ^[1], said:- 'You have brought these (cows and other presents), O Sûdra, but only by that mouth did you make me speak.' These are the Raikva-parna villages in the country of the Mahâvrishas (mahâpunyas) where Raikva dwelt under him ^[2]. And he said to him:-

Prapathaka: 59/154 (8)

CHANDOGYA 4-3-1

॥ इति द्वितीयः खण्डः ।

वायुर्वाव संवर्गो यदा वा अग्निरुद्वायति वायुमेवाप्येति ।

यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति ।

वायुमेवाप्येति ॥ ४-३-१॥

|| iti dvitīyaḥ khaṇḍaḥ |

vāyurvāva saṃvargo yadā vā agnirudvāyati vāyumevāpyeti |

yadā sūryo'stameti vāyumevāpyeti yadā candro'stameti |

vāyumevāpyeti || 4-3-1||

1. The air swallows everything. When fire is extinguished, it disappears into the air. When the sun sets, it disappears into the air. And when the moon sets, it disappears into the air.

shankara

Commentary

Word-for-word explanation:-Vāyuḥ vāva samvargaḥ, the air swallows everything; yadā vai agniḥ udvāyati, when fire is extinguished; vāyum eva apyeti, it disappears into the air; yadā sūryaḥ astam eti, when the sun sets; vāyum eva apyeti, it disappears into the air; yadā candraḥ astam eti, when the moon sets; vāyum eva apyeti, it disappears into the air. Commentary:-Earlier, the question of imparting spiritual instructions has been discussed. Here, how the instruction is given is being shown. The instruction begins with the forces of nature (adhidaivata)—by stressing the importance of air. Air can overcome everything, including even the sun, the moon, and fire.

maxmuller

1. 'Air (vâyu) is indeed the end of all ^[1]. For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air.

CHANDOGYA 4-3-2

यदाप उच्छुष्यन्ति वायुमेवापियन्ति ।

वायुर्ह्येवैतान्सर्वान्संवृङ्क्त इत्यधिदैवतम् ॥ ४-३-२॥

yadāpa ucchuṣyanti vāyumevāpiyanti |

vāyurhyevaitānsarvānsaṃvṛṅkta ityadhidaivatam || 4-3-2||

2. When water dries up, it disappears into the air. The air swallows all these. This is the worship of the forces of nature (adhidaivata).

shankara

Commentary

Word-for-word explanation:-Yadā āpaḥ ucchuṣyanti, when water dries up; vāyum eva apiyanti, it goes into the air; vāyuḥ hi etān sarvān saṃvṛṅkte, the air swallows all these; iti adhidaivatam, this is the worship of the forces of nature. Commentary:-This is to show that air is supreme. It can even destroy such a powerful thing as fire.

maxmuller

2. 'When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas.

CHANDOGYA 4-3-3

अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव ।

वागप्येति प्राणं चक्षुः प्राणꣳ श्रोत्रं प्राणं मनः प्राणो ।

ह्येवैतान्सर्वान्संवृङ्क्त इति ॥ ४-३-३॥

athādhyātmaṃ prāṇo vāva saṃvargaḥ sa yadā svapiti prāṇameva |

vāgapyeti prāṇaṃ cakṣuḥ prāṇam̐ śrotraṃ prāṇaṃ manaḥ prāṇo |

hyevaitānsarvānsaṃvṛṅkta iti || 4-3-3||

3. Next is the worship concerning the body. Prāṇa swallows everything. When a person sleeps, speech, the eyes, the ears, and the mind—all these go into prana. Prāṇa swallows all these.

shankara

Commentary

Word-for-word explanation:-Atha adhyātmam, now, that relating to the body; prāṇaḥ vāva samvargaḥ, prāṇa [the vital force] swallows everything; saḥ yadā svapiti, when a person is sleeping; prāṇam eva vāk apyeti, speech disappears into prāṇa; prāṇam cakṣuḥ, the eyes [disappear] into prāṇa; prāṇam śrotram, the ears [disappear] into prāṇa; prāṇam manaḥ, the mind [disappears] into prāṇa; prāṇaḥ hi eva etān sarvān saṃvṛṇkte iti, prāṇa swallows all these. Commentary:-When a person falls asleep, the sense organs stop working. They retire into prāṇa, as if they have been swallowed by it.

maxmuller

3. 'Now with reference to the body. Breath (prâna) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind. Breath indeed consumes them all.

CHANDOGYA 4-3-4

तौ वा एतौ द्वौ संवर्गौ वायुरेव देवेषु प्राणः प्राणेषु ॥ ४-३-४॥

tau vā etau dvau saṃvargau vāyureva deveṣu prāṇaḥ prāṇeṣu || 4-3-4||

4. These two swallow everything:- air among the gods and prāṇa among the organs.

shankara

Commentary

Word-for-word explanation:-Tau vai etau dvau, these are those two; samvargau, all-swallowing; vāyuḥ eva deveṣu, the air among the gods; prāṇaḥ prāṇeṣu, prāṇa [the vital breath] among the organs. Commentary:-Briefly, vāyu, air, is the source of fire, the sun, the moon, and water. Therefore one should worship vāyu as outside, in nature (adhidaivata). Likewise, prāṇa, the vital breath, is the source of speech, the eyes, the ears, and the mind, and therefore one should worship this prāṇa as within oneself (adhyātma).

maxmuller

4. 'These are the two ends, air among the Devas, breath among the senses (prânâh).'

________________

CHANDOGYA 4-3-5

अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनिं ।

परिविष्यमाणौ ब्रह्मचारी बिभिक्षे तस्मा उ ह न ददतुः ॥ ४-३-५॥

atha ha śaunakaṃ ca kāpeyamabhipratāriṇaṃ ca kākṣaseniṃ |

pariviṣyamāṇau brahmacārī bibhikṣe tasmā u ha na dadatuḥ || 4-3-5||

5. Once Śaunaka, the son of Kapi, and Abhipratārin, the son of Kakṣasena, were being served their meals when a brahmacārin appeared and begged for some food. They, however, refused to give him any.

shankara

Commentary

Word-for-word explanation:-Atha ha, once; śaunakam kāpeyam ca abhipratāriṇam kākṣasenim ca pariviṣyamāṇau, food was being served to Śaunaka, the son of Kapi, and Abhipratārin, the son of Kaksasena; brahmacārī bibhikṣe, a brahmacārin Commentary:-Śaunaka and Abhipratārin were having their meals, and the cook was serving. Just then a brahmacārin came to them for some food. He was one who had attained the knowledge of Brahman. Śaunaka and Abhipratārin, however, wanted to see if the brahmacārin’s knowledge was genuine, so they did not give him anything.

maxmuller

5. Once while Saunaka Kâpeya and Abhipratârin Kâkshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing.

CHANDOGYA 4-3-6

स होवाच महात्मनश्चतुरो देव एकः कः स जगार ।

भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मर्त्या ।

अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं तस्मा ।

एतन्न दत्तमिति ॥ ४-३-६॥

sa hovāca mahātmanaścaturo deva ekaḥ kaḥ sa jagāra |

bhuvanasya gopāstaṃ kāpeya nābhipaśyanti martyā |

abhipratārinbahudhā vasantaṃ yasmai vā etadannaṃ tasmā |

etanna dattamiti || 4-3-6||

6. The brahmacārin said:- ‘One god has swallowed four sages. Who is he who protects this world? O Kāpeya, O Abhipratārin, that god exists in many forms, but human beings cannot see him. The food is meant for him, but you are not giving it to him’.

shankara

Commentary

Word-for-word explanation:-Saḥ ha uvāca, he [the brahmacārin] said; ekaḥ devaḥ, one god; mahātmanaḥ caturaḥ, four sages; jagāra, swallowed; kaḥ saḥ, who is that [god]; bhuvanasya gopāḥ, the guardian of the world; kāpeya abhipratārin, O Kāpeya, O Abhipratārin; martyāḥ tam na abhipaśyanti, human beings cannot see him; bahudhā vasantam, existing in many forms; yasmai, for whom; vai etat annam, this food; tasmai, to him; etat na dattam iti, did not give it. Commentary:-Fire, the sun, the moon, and water—these are said to be four sages. Air controls all these, and air is called the god Prajāpati. Similarly, prāṇa is also the god Prajāpati, and the sages are speech, the eyes, the ears, and the mind. Prajāpati is the protector of all, and he resides in diverse forms—sometimes within the human body (ādhyātmika), Sometimes in the forces of nature (ādhidaivika), and sometimes within other living beings (ādhibautika). People are ignorant about him and do not recognize him. They prepare food for him but do not know it, and they refuse to give it to him.

maxmuller

6. He said:- 'One god--who is he?--swallowed the four great ones ^[1], he, the guardian of the world. O Kâpeya, mortals see him not, O Abhipratârin, though he dwells in many places. He to whom this food belongs, to him it has not been given ^[2].'

CHANDOGYA 4-3-7

तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायात्मा देवानां ।

जनिता प्रजानाꣳ हिरण्यदꣳष्ट्रो बभसोऽनसूरिर्महान्तमस्य ।

महिमानमाहुरनद्यमानो यदनन्नमत्तीति वै वयं ।

ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति ॥ ४-३-७॥

tadu ha śaunakaḥ kāpeyaḥ pratimanvānaḥ pratyeyāyātmā devānāṃ |

janitā prajānām̐ hiraṇyadam̐ṣṭro babhaso'nasūrirmahāntamasya |

mahimānamāhuranadyamāno yadanannamattīti vai vayaṃ |

brahmacārinnedamupāsmahe dattāsmai bhikṣāmiti || 4-3-7||

7. After thinking this over, Śaunaka Kāpeya went to the brahmacārin and said, ‘He who is the self of all the gods and goddesses, the creator of all things moveable and immoveable, who eats with his golden [i.e., firm] teeth, who is intelligent, whom others cannot eat, who eats things which are not food, whose greatness wise people think highly of—O brahmacārin, we worship him.’ After this he said, ‘Give this man alms’.

shankara

Commentary

Word-for-word explanation:-Tat u ha, that [statement]; śaunaka kāpeyaḥ pratimanvānaḥ, thought over; pratyeyāya, [and then] went to him; ātmā devānām, the self of all the gods and goddesses; janitā, the creator; prajānām, of all things [moving or unmoving]; hiraṇyadaṃstraḥ, with teeth made of gold; babhasaḥ, the eater; anasūriḥ, intelligent; mahāntam, great; asya, its; mahimānam, greatness; āhuḥ, is so described; anadyamānaḥ, uneatable; yat, that; anannam, no food; atti, eats; brahmacārin, O brahmacārin; vayam, we; idam vai ā-upāsmahe iti, worship this one; datta asmai bhikṣām iti, give alms to him. Commentary:-Śaunaka told the brahmacārin:- ‘It is not correct that we do not know him. We do know him. He is Prajāpati. He creates and also destroys everything. He is the self of all, and he is also the destṛoyer of all. He is supreme. All wise people worship him as such.’ Śaunaka then told his servant to give the brahmacārin some food.

maxmuller

7. Saunaka Kâpeya, pondering on that speech, went to the student and said:- 'He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food ^[1]. Thus do we, O Brahmakârin, meditate on that Being.' Then he said:- 'give him food.'

CHANDOGYA 4-3-8

तस्म उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश ।

सन्तस्तत्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दश कृतꣳ सैषा ।

विराडन्नादी तयेदꣳ सर्वं दृष्टꣳ सर्वमस्येदं दृष्टं ।

भवत्यन्नादो भवति य एवं वेद य एवं वेद ॥ ४-३-८॥

tasma u ha daduste vā ete pañcānye pañcānye daśa |

santastatkṛtaṃ tasmātsarvāsu dikṣvannameva daśa kṛtam̐ saiṣā |

virāḍannādī tayedam̐ sarvaṃ dṛṣṭam̐ sarvamasyedaṃ dṛṣṭaṃ |

bhavatyannādo bhavati ya evaṃ veda ya evaṃ veda || 4-3-8||

8. Then they gave him alms. The first five [Vāyu, etc.] and the second five [prāṇa, etc.] together make ten. That is kṛta [the throw of dice of the highest denomination]. These ten are the ten directions, and they are the food. This kṛta is Virāṭ. As Virāṭ is all-pervasive, everything is its food. By that Virāṭ all this is seen. He who knows this Virāṭ becomes Virāṭ himself. He becomes all-pervasive and everything becomes his food.

shankara

Commentary

Word-for-word explanation:-Tasmai, to him [the brahmacārin]; u ha daduḥ, they gave [alms]; te vai ete, all these; pañca anye, five other [i.e., air, plus the four others (fire, the sun, the moon, and water) constituting its food]; pañca anye, five other [i.e., prāṇa, plus the four others (speech, the eyes, the ears, and the mind) constituting its food]; daśa santaḥ, make ten; tat kṛtam, that is kṛta [the turn of the dice that swallows all others]; tasmāt, therefore; sarvāsu dikṣu daśa, these which are in the ten directions; annam eva, are the food; kṛtam, [and also] kṛta; sā eṣā virāṭ, that is Virāṭ; annādi, that which swallows; tayā, by that [Virāṭ]; sarvam idam dṛṣṭam, all this is seen; yaḥ evam veda, he who knows thus; asya sarvam idam dṛṣṭam bhavati, all this to him becomes seen; annādaḥ bhavati, [and] he becomes an eater of food. Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:-Prāṇa (the vital force), speech, the eyes, the ears, and the mind—these five represent our physical (adhyātmika) self. Air, fire, the sun, the moon, and water—these five represent nature (adhidaivika), which surrounds us. These ten together are compared to the dice throw called kṛta. Being the highest number, kṛta ‘swallows’ the other throws of dice, adds their numbers to itself, and then becomes ten. (Kṛta is 4, so the other numbers are 3, 2, and 1; therefore 4+3+2+1 = 10.) Then if is said that the adhyātmika and adhidaivika elements together are the ten quarters. They represent the whole world, so they are Virāṭ. This Virāṭ is both the eater and the food. The person who knows this then becomes Virāṭ.

maxmuller

8. They gave him food. Now these five (the eater Vâyu (air), and his food, Agni (fire), Âditya (sun), Kandramas (moon), Ap (water)) and the other five (the eater Prâna (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Krita (the highest ^[1]) cast (representing the ten, the eaters and the food). Therefore in all quarters those ten are food (and) Krita (the highest cast). These are again the Virâg ^[2] (of ten syllables) which eats the food. Through this all this becomes seen. He who knows this sees all this and becomes an eater of food, yea, he becomes an eater of food.

Prapathaka: 60/154 (5)

CHANDOGYA 4-4-1

॥ इति तृतीयः खण्डः ।

सत्यकामो ह जाबालो जबालां मातरमामन्त्रयांचक्रे ।

ब्रह्मचर्यं भवति विवत्स्यामि किंगोत्रो न्वहमस्मीति ॥ ४-४-१॥

|| iti tṛtīyaḥ khaṇḍaḥ |

satyakāmo ha jābālo jabālāṃ mātaramāmantrayāṃcakre |

brahmacaryaṃ bhavati vivatsyāmi kiṃgotro nvahamasmīti || 4-4-1||

1. Once Satyakāma Jābāla said to his mother Jabālā:- ‘Revered mother, I would like to live with a teacher as a celibate student. What is my lineage?’.

shankara

Commentary

Word-for-word explanation:-Satyakāmaḥ jābālaḥ ha, once Satyakāma Jābāla; jabālām mātaram āmantrayāñcakre, said to his mother Jabālā; brahmacaryam bhavati vivatsyāmi, O revered mother, I want to live as a brahmacārin [with a teacher]; kim gotraḥ nu aham asmi iti, what is my lineage? Commentary:-To attain Self-realization, one has to practise austerities, study the scriptures, and live a life of self-discipline. The story of Satyakāma illustrates this.

maxmuller

1. Satyakâma, the son of Gabâlâ, addressed his mother and said:- 'I wish to become a Brahmakârin (religious student), mother. Of what family am I?'

CHANDOGYA 4-4-2

सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि ।

बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे ।

साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि ।

सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ।

ब्रवीथा इति ॥ ४-४-२॥

sā hainamuvāca nāhametadveda tāta yadgotrastvamasi |

bahvahaṃ carantī paricāriṇī yauvane tvāmalabhe |

sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi |

satyakāmo nāma tvamasi sa satyakāma eva jābālo |

bravīthā iti || 4-4-2||

2. Jabālā said to him:- ‘My son, I don’t know what your lineage is. I was very busy serving many people when I was young, and I had you. As this was the situation, I know nothing about your lineage. My name is Jabālā, and your name is Satyakāma. When asked about your lineage, say, “I am Satyakāma Jābāla.”’.

shankara

Commentary

Word-for-word explanation:-Sā, she [Jabālā]; ha enam uvāca, said to him; na aham etat veda, I don’t know this; tāta, my son; yat gotraḥ tvam asi, what your lineage is; bahu aham carantī paricāriṇī, I was busy serving many people; yauvane tvām alabhe, I had you when I was young; sā etat, for this reason; aham yat gotraḥ tvam asi na veda, I know nothing about what your lineage is; jabālā tu nāma aham asmi, but my name is Jabālā; satyakāmaḥ nāma tvam asi, your name is Satyakāma; saḥ satyakāmaḥ eva jābālaḥ bruvīthāḥ iti, [when asked about your lineage] say this that you are Satyakāma Jābāla. Commentary:-There is no commentary available for this verse.

maxmuller

2. She said to him:- 'I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant (waiting on the guests in my father's house), I conceived thee. I do not know of what family thou art. I am Gabâlâ by name, thou art Satyakâma (Philalethes). Say that thou art Satyakâma Gâbâlâ.'

CHANDOGYA 4-4-3

स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति ।

वत्स्याम्युपेयां भगवन्तमिति ॥ ४-४-३॥

sa ha hāridrumataṃ gautamametyovāca brahmacaryaṃ bhagavati |

vatsyāmyupeyāṃ bhagavantamiti || 4-4-3||

3. Satyakāma went to Gautama, the son of Haridrumata, and said:- ‘Revered sir, I wish to live with you as a celibate. I have come, revered sir, to be your disciple’.

shankara

Commentary

Word-for-word explanation:-Saḥ ha hāridmmatam gautamam etya, he went to Gautama, the son of Haridrumata; uvāca, [and] said; brahmacaryam bhagavati vatsyāmi, revered sir, I wish to live [with you] as a celibate student; upeyām bhagavantam iti, I have come to you, revered sir, [as a disciple]. Commentary:-There is no commentary available for this verse.

maxmuller

3. He going to Gautama Hâridrumata said to him, 'I wish to become a Brahmakârin with you, Sir. May I come to you, Sir?'

CHANDOGYA 4-4-4

तꣳ होवाच किंगोत्रो नु सोम्यासीति स होवाच ।

नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरꣳ ।

सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचरिणी यौवने ।

त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु ।

नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽहꣳ ।

सत्यकामो जाबालोऽस्मि भो इति ॥ ४-४-४॥

tam̐ hovāca kiṃgotro nu somyāsīti sa hovāca |

nāhametadveda bho yadgotro'hamasmyapṛcchaṃ mātaram̐ |

sā mā pratyabravīdbahvahaṃ carantī paricariṇī yauvane |

tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu |

nāmāhamasmi satyakāmo nāma tvamasīti so'ham̐ |

satyakāmo jābālo'smi bho iti || 4-4-4||

4. Gautama asked him, ‘O Somya, what is your lineage?’ Satyakāma said:- ‘Sir, I do not know what my lineage is. When I asked my mother, she said to me:- “I was very busy serving many people when I was young, and I had you. As this was the situation, I know nothing about your lineage. My name is Jabālā, and your name is Satyakāma.” So, sir, I am Satyakāma Jābāla’.

shankara

Commentary

Word-for-word explanation:-Tam ha uvāca, he [Gautama] said to him; kim gotraḥ nu somya asi iti, O Somya, what is your lineage; saḥ ha uvāca, he [Satyakāma] said; na aham etat veda bhoḥ, I do not know this, sir; yat gotraḥ aham asmi, of what lineage I am; apṛccham mātaram, I asked my mother; sā mā pratyabravīt, she said to me; bahu aham carantī paricāriṇī, I was busy serving many people; yauvane tvām alabhe, I had you when I was young; sā etat, for this reason; aham yat gotraḥ tvam asi na veda, I know nothing about what your lineage is; jabālā tu nāma aham asmi, but my name is Jabālā; satyakāmaḥ nāma tvam asi, your name is Satyakāma; saḥ aham satyakāmaḥ jābālaḥ asmi bhoḥ iti, so I am Satyakāma Jābāla, sir. Commentary:-Jabālā told Satyakāma the truth and, should anyone ask him, she told him to tell the truth also—irrespective

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4. He said to him:- 'Of what family are you, my friend?' He replied:- 'I do not know, Sir, of what family I am. I asked my mother, and she answered:- "In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am Gabâlâ by name, thou art Satyakâma," I am therefore Satyakâma Gâbâlâ, Sir.'

CHANDOGYA 4-4-5

तꣳ होवाच नैतदब्राह्मणो विवक्तुमर्हति समिधꣳ ।

सोम्याहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय ।

कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः ।

सोम्यानुसंव्रजेति ता अभिप्रस्थापयन्नुवाच ।

नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा ।

सहस्रꣳ सम्पेदुः ॥ ४-४-५॥

tam̐ hovāca naitadabrāhmaṇo vivaktumarhati samidham̐ |

somyāharopa tvā neṣye na satyādagā iti tamupanīya |

kṛśānāmabalānāṃ catuḥśatā gā nirākṛtyovācemāḥ |

somyānusaṃvrajeti tā abhiprasthāpayannuvāca |

nāsahasreṇāvarteyeti sa ha varṣagaṇaṃ provāsa tā yadā |

sahasram̐ sampeduḥ || 4-4-5||

5. Gautama said to him:- ‘No non-brāhmin could speak like this. [Therefore, you must be a brāhmin.] O Somya, go and get me some fuel [for the sacrificial fire]. I will initiate you [as a brāhmin by presenting you with the sacred thread], as you have not deviated from truth.’ After the initiation, he selected four hundred feeble and famished cows. Addressing Satyakāma, Gautama said, ‘O Somya, take these cows away [and look after them].’ As. Satyakāma was taking them away, he said, ‘I will not come back until there are a thousand of them.’ He lived away for many years until they had become a thousand.

shankara

Commentary

Word-for-word explanation:-Tam ha uvāca, he [Gautama] said to him; na etat abrāhmaṇaḥ vivaktum arhati, no non-brāhmin could speak like this; samidham āhara, get some fuel; somya, O Somya; tvā upaneṣye, I shall initiate you; na satyāt agāḥ iti, you have not deviated from truth; tam upanīya, having initiated him; kṛśānām abalānām catuḥśatāḥ gāḥ, four hundred thin and famished cows; nirākṛtya uvāca, having chosen, he said; somya, O Somya; anusaṃvraja iti, take these away; tāḥ abhiprasthāpayan, as he was leaving with them; uvāca, he [Satyakāma] said; na āvarteya asahasreṇa, I will not come back until they are a thousand in number; saḥ ha varṣagaṇam provāsa, he lived away for a long time; tāḥ yadā sahasram sampeduḥ, until they were a thousand. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section. Commentary:-The point is, no matter what Satyakāma’s birth was, he had the qualities of a brāhmin—love of truth and learning. Though he had to suffer much hardship living in the forest looking after the cows, he was more concerned with keeping his word than with seeking physical comforts.

maxmuller

5. He said to him:- 'No one but a true Brâhmana would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.' Having initiated him, he chose four hundred lean and weak cows, and said:- 'Tend these, friend.' He drove them out and said to himself, 'I shall not return unless I bring back a thousand.' He dwelt a number of years (in the forest), and when the cows had become a thousand,

Prapathaka: 61/154 (3)

CHANDOGYA 4-5-1

॥ इति चतुर्थः खण्डः ।

अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति ।

भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्रꣳ स्मः ।

प्रापय न आचार्यकुलम् ॥ ४-५-१॥

|| iti caturthaḥ khaṇḍaḥ |

atha hainamṛṣabho'bhyuvāda satyakāma3 iti |

bhagava iti ha pratiśuśrāva prāptāḥ somya sahasram̐ smaḥ |

prāpaya na ācāryakulam || 4-5-1||

1. Then a bull called to Satyakāma, saying, ‘O Satyakāma!’ He replied, ‘Yes, lord.’ [The bull then said:-] ‘We are now a thousand. Take us to the teacher’s house’.

shankara

Commentary

Word-for-word explanation:-Atha, then; ha enam ṛṣabhaḥ abhyuvāda iti, a bull called to him [Satyakāma] saying; satyakāma, O Satyakāma; bhagavaḥ iti ha pratiśuśrāva, he replied, ‘Yes, lord’; prāptāḥ somya sahasram smaḥ, we are now a thousand; prāpaya naḥ ācāryakulam, lead us to the teacher’s house. Commentary:-Vāyu (air) is the presiding deity of the quarters (the directions). Being pleased with Satyakāma for the way he fulfilled his promise to his teacher, Vāyu entered the body of a bull and spoke to Satyakāma in a very heavy voice. Satyakāma recognized the deity, and so he addressed him as ‘lord.’

maxmuller

1. The bull of the herd (meant for Vâyu) said to him:- 'Satyakâma!' He replied:- 'Sir!' The bull said:- 'We have become a thousand, lead us to the house of the teacher;

CHANDOGYA 4-5-2

ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति ।

तस्मै होवाच प्राची दिक्कला प्रतीची दिक्कला ।

दक्षिणा दिक्कलोदीची दिक्कलैष वै सोम्य चतुष्कलः ।

पादो ब्रह्मणः प्रकाशवान्नाम ॥ ४-५-२॥

brahmaṇaśca te pādaṃ bravāṇīti bravītu me bhagavāniti |

tasmai hovāca prācī dikkalā pratīcī dikkalā |

dakṣiṇā dikkalodīcī dikkalaiṣa vai somya catuṣkalaḥ |

pādo brahmaṇaḥ prakāśavānnāma || 4-5-2||

2. The bull said, ‘Let me also tell you about one foot of Brahman.’ Satyakāma replied,’Yes, lord, please tell me.’ Then the bull said to him:- ‘The east is one part of Brahman, the west is another, the south is another, and the north is yet another. O Somya, this is one foot of Brahman, consisting of four parts. This foot is called Prakāśavān, the shining’.

shankara

Commentary

Word-for-word explanation:-Brahmaṇaḥ ca te pādam bravāṇi iti, [the bull said,] let me also tell you about a foot [a quarter] of Brahman; bravītu me bhagavān iti, yes, lord, please tell me; tasmai ha uvāca, [the bull] said to him; prācī dik kalā, the east is one part [i.e., one sixteenth—a quarter of a quarter]; pratīcī dik kalā, the west is one part; dakṣiṇā dik kalā, the south is one part; udīcī dik kalā, the north is one part; eṣaḥ vai somya catuṣkalaḥ pādaḥ brahmaṇaḥ, O Somya, this is one foot of Brahman having four parts; prakāśavān nāma, it is called Prakāśavān [the shining]. Commentary:-There is no commentary available for this verse.

maxmuller

2. 'And I will declare to you one foot of Brahman.' 'Declare it, Sir,' he replied. He said to him:- 'The eastern region is one quarter, the western region is one quarter, the southern region is one quarter, the northern region is one quarter. This is a foot of Brahman, consisting of the four quarters, and called Prakâsavat (endowed with splendour).

CHANDOGYA 4-5-3

स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणः ।

प्रकाशवानित्युपास्ते प्रकाशवानस्मिꣳल्लोके भवति ।

प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं ।

पादं ब्रह्मणः प्रकाशवानित्युपास्ते ॥ ४-५-३॥

sa ya etamevaṃ vidvām̐ścatuṣkalaṃ pādaṃ brahmaṇaḥ |

prakāśavānityupāste prakāśavānasmim̐lloke bhavati |

prakāśavato ha lokāñjayati ya etamevaṃ vidvām̐ścatuṣkalaṃ |

pādaṃ brahmaṇaḥ prakāśavānityupāste || 4-5-3||

3. ‘He who knows this foot of Brahman, which has four parts and is called “the Shining,” and worships it as such becomes famous in this world. He who knows this foot of Brahman, which has four parts and is called “the Shining,” and worships it as such attains other worlds which are luminous’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ etam evam vidvān, he who knows this thus; catuṣkalam pādam brahmaṇaḥ, one foot [or quarter] of Brahman having four parts; prakāśavān iti, known as the shining; upāste, [and] meditates on it; prakāśavān asmin loke bhavati, becomes famous in this world; yaḥ etam evam vidvān, he who knows this thus; catuṣkalam pādam brahmaṇaḥ, one foot of Brahman having four parts; prakāśavān iti, known as the shining; upāste, [and] meditates on it; prakāśavataḥ ha lokān jayati, wins luminous worlds after death. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth section. Commentary:-If you worship Brahman as luminous, you yourself become luminous—that is, you become famous. But not only that, after your death you go to those luminous worlds where gods and goddesses live.

maxmuller

3. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakâsavat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Prakâsavat.

Prapathaka: 62/154 (4)

CHANDOGYA 4-6-1

॥ इति पञ्चमः खण्डः ।

अग्निष्टे पादं वक्तेति स ह श्वोभूते ग ।

आभिप्रस्थापयांचकार ता यत्राभि सायं ।

बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय ।

पश्चादग्नेः प्राङुपोपविवेश ॥ ४-६-१॥

|| iti pañcamaḥ khaṇḍaḥ |

agniṣṭe pādaṃ vakteti sa ha śvobhūte ga |

ābhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ |

babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya |

paścādagneḥ prāṅupopaviveśa || 4-6-1||

1. [Then the bull said,] ‘Agni [fire] will tell you about another foot of Brahman.’ The next day Satyakāma collected the cows and drove them towards his teacher’s house. At dusk they arrived at a place [where they halted for the night]. Having confined the cows and collected some fuel, he lit a fire and sat down just behind it facing east.

shankara

Commentary

Word-for-word explanation:-Agniḥ te pādam vaktā iti, Agni [fire] will tell you about [another] foot; saḥ ha śvaḥ-bhūte gāḥ abhiprasthāpayāñcakāra, the next day he led the cows [towards his teacher’s house]; yatra sāyam, when it was dusk; tāḥ abhi-babhūvuḥ, they arrived at a place; tatra agnim upasamādhāya, having made a fire there; gāḥ uparudhya, keeping the cows confined; samidham ādhāya, having collected fuel; paścāt agneḥ, behind the fire; prāk upa-upaviveśa, sat facing the east. Commentary:-The next day Satyakāma finished his morning rites and then started for the teacher’s house with the cows. They halted for the night at a suitable spot, and after gathering the cows together, Satyakāma lit a fire and sat by it facing east. The bull had told him that Agni (fire) would teach him about another foot of Brahman. He began to wonder what Agni would say and when he would say it. He could not think of anything else.

maxmuller

1. 'Agni will declare to you another foot of Brahman.' (After these words of the bull), Satyakâma, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east.

CHANDOGYA 4-6-2

तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ।

ह प्रतिशुश्राव ॥ ४-६-२॥

tamagnirabhyuvāda satyakāma3 iti bhagava iti |

ha pratiśuśrāva || 4-6-2||

2. Fire called to him, ‘O Satyakāma.’ He replied, ‘Yes, lord’.

shankara

Commentary

Word-for-word explanation:-Agniḥ, fire; tam abhyuvāda, called to him; satyakāma iti, O Satyakāma; bhagavaḥ iti ha pratiśuśrāva, he replied, ‘Yes, lord.’ Commentary:-There is no commentary available for this verse.

maxmuller

2. Then Agni (the fire) said to him:- 'Satyakâma!' He replied:- 'Sir.'

CHANDOGYA 4-6-3

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति ।

तस्मै होवाच पृथिवी कलान्तरिक्षं कला द्यौः कला ।

समुद्रः कलैष वै सोम्य चतुष्कलः पादो ।

ब्रह्मणोऽनन्तवान्नाम ॥ ४-६-३॥

brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti |

tasmai hovāca pṛthivī kalāntarikṣaṃ kalā dyauḥ kalā |

samudraḥ kalaiṣa vai somya catuṣkalaḥ pādo |

brahmaṇo'nantavānnāma || 4-6-3||

3. [Fire said,] ‘O Somya, let me tell you about one foot of Brahman.’ [Satyakāma replied,] ‘Yes, lord, please tell me.’ [Fire] said to him:- ‘The earth is one part, the mid-region is another part, heaven is a third part, and the ocean is a fourth part. O Somya, these are the four parts that make up a foot of Brahman. This foot is named Anantavān, the Unlimited’.

shankara

Commentary

Word-for-word explanation:-Somya, O Somya; brahmaṇaḥ te pādam bravāṇi iti, I will now tell you about a foot of Brahman; bravītu me bhagavān iti, yes, lord, please tell me; tasmai ha uvāca, [fire] said to him; pṛthivī kalā, the earth is one part; antarikṣam kalā, the space between heaven and earth is one part; dyauḥ kalā, heaven is one part; samudraḥ kalā, the ocean is one part; eṣaḥ vai somya catuṣkalaḥ pādaḥ brahmaṇaḥ, O Somya, these are the four parts that make up one foot of Brahman; anantavān nāma, named Anantavān, the Unlimited. Commentary:-There is no commentary available for this verse.

maxmuller

3. Agni said:- 'Friend, I will declare unto you one foot of Brahman.' 'Declare it, Sir,' he replied. He said to him:- 'The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).'

CHANDOGYA 4-6-4

स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ।

ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिꣳल्लोके ।

भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं ।

पादं ब्रह्मणोऽनन्तवानित्युपास्ते ॥ ४-६-४॥

sa ya etamevaṃ vidvām̐ścatuṣkalaṃ pādaṃ |

brahmaṇo'nantavānityupāste'nantavānasmim̐lloke |

bhavatyanantavato ha lokāñjayati ya etamevaṃ vidvām̐ścatuṣkalaṃ |

pādaṃ brahmaṇo'nantavānityupāste || 4-6-4||

4. ‘He who knows this foot of Brahman, which has four parts and is known as “the Unlimited,” and worships it as such becomes long-lived in this world. He who knows this foot of Brahman, which has four parts and is known as “the Unlimited,” and worships it as such attains worlds which are long-lasting’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ etam evam vidvān, he who knows this thus; catuṣkalam pādam brahmaṇaḥ, one foot of Brahman having four parts; anantavān iti, known as the Unlimited; upāste, [and] meditates on it; anantavān asmin loke bhavati, becomes long-lived in this world; yaḥ etam evam vidvān, he who knows this thus; catuṣkalam pādam brahmaṇaḥ, one foot of Brahman having four parts; anantavān iti, known as the Unlimited; upāste, [and] meditates on it; anantavataḥ ha lokān jayati, wins long-lasting worlds after death. Iti ṣaṣṭhaḥ khaṇḍaḥ, here ends the sixth section. Commentary:-

maxmuller

4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

Prapathaka: 63/154 (4)

CHANDOGYA 4-7-1

॥ इति षष्ठः खण्डः ।

हꣳसस्ते पादं वक्तेति स ह श्वोभूते गा ।

अभिप्रस्थापयांचकार ता यत्राभि सायं ।

बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय ।

पश्चादग्नेः प्राङुपोपविवेश ॥ ४-७-१॥

|| iti ṣaṣṭhaḥ khaṇḍaḥ |

ham̐saste pādaṃ vakteti sa ha śvobhūte gā |

abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ |

babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya |

paścādagneḥ prāṅupopaviveśa || 4-7-1||

1. [Then the fire said,] ‘The swan will tell you about another foot of Brahman.’ The next day Satyakāma collected the cows and drove them towards his teacher’s house. At dusk they arrived at a place [where they halted for the night]. Having confined the cows and collected some fuel, he lit a fire and sat down just behind it facing east.

shankara

Commentary

Word-for-word explanation:-Haṃsaḥ te pādam vaktā iti, the swan will tell you about [another] foot; saḥ ha śvaḥ-bhūte gāḥ abhiprasthāpayāñcakāra, the next day he led the cows [towards his teacher’s house]; yātra sāyam, when it was dusk; tāḥ abhi-babhūvuḥ, they arrived at a place; tatra agnim upasamādhāya, having made a fire there; gāḥ uparudhya, keeping the cows confined; samidham ādhāya, having collected fuel; paścāt agneḥ, behind the fire; prāk upa-upaviveśa, sat facing the east. Commentary:-There is no commentary available for this verse.

maxmuller

1. 'A Hamsa (flamingo, meant for the sun) will declare to you another foot of Brahman.' (After these words of Agni), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

CHANDOGYA 4-7-2

तꣳहꣳस उपनिपत्याभ्युवाद सत्यकाम३ इति भगव ।

इति ह प्रतिशुश्राव ॥ ४-७-२॥

tam̐ham̐sa upanipatyābhyuvāda satyakāma3 iti bhagava |

iti ha pratiśuśrāva || 4-7-2||

2. The swan came flying to him and said, ‘O Satyakāma.’ Satyakāma replied, ‘Yes, lord’.

shankara

Commentary

Word-for-word explanation:-Haṃsaḥ upanipatya, the swan flew near; tam abhyuvāda satyakāma iti, [and] called to him, ‘O Satyakāma’; bhagavaḥ iti ha pratiśuśrāva, he replied, ‘Yes, lord.’ Commentary:-There is no commentary available for this verse.

maxmuller

2. Then a Hamsa flew near and said to him 'Satyakâma.' He replied:- 'Sir.'

CHANDOGYA 4-7-3

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति ।

तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला ।

विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ।

ज्योतिष्मान्नाम ॥ ४-७-३॥

brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti |

tasmai hovācāgniḥ kalā sūryaḥ kalā candraḥ kalā |

vidyutkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo |

jyotiṣmānnāma || 4-7-3||

3. [The swan said,] ‘O Somya, let me tell you about one foot of Brahman.’ [Satyakāma replied,] ‘Yes, lord, please tell me.’ [The swan] said to him:- ‘Fire is one part, the sun is another part, the moon is a third part, and lightning is a fourth part. O Somya, these are the four parts that make up a foot of Brahman. This foot is named Jyotiṣmān, the Luminous’.

shankara

Commentary

Word-for-word explanation:-Somya, O Somya; brahmaṇaḥ te pādam bravāṇi iti, I will now tell you about a foot [quarter] of Brahman; bravītu me bhagavān iti, yes, lord, please tell me; tasmai ha uvāca, [the swan] said to him; agniḥ kalā, fire is one part; sūryaḥ kalā, the sun is one part; candraḥ kalā, the moon is one part; vidyut kalā, ūghtning is one part; eṣaḥ vai somya catuṣkalaḥ pādaḥ brahmaṇaḥ, O Somya, these are the four parts that make up a foot of Brahman; jyotiṣmān nāma, named Jyotiṣmān, the Luminous. Commentary:-The swan is speaking here of luminous things, such as fire, the sun, etc. Its partiality for luminous things gives rise to the suspicion that it is itself something luminous. It is, in fact, Āditya, the sun.

maxmuller

3. The Hamsa said:- 'Friend, I will declare unto you one foot of Brahman.' 'Declare it, Sir,' he replied. He said to him:- 'Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. This is a foot of Brahman, consisting of four quarters, and called Gyotishmat (full of light).

CHANDOGYA 4-7-4

स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणो ।

ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिꣳल्लोके भवति ।

ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं ।

पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ॥ ४-७-४॥

sa ya etamevaṃ vidvām̐ścatuṣkalaṃ pādaṃ brahmaṇo |

jyotiṣmānityupāste jyotiṣmānasmim̐lloke bhavati |

jyotiṣmato ha lokāñjayati ya etamevaṃ vidvām̐ścatuṣkalaṃ |

pādaṃ brahmaṇo jyotiṣmānityupāste || 4-7-4||

4. ‘He who knows this foot of Brahman, which has four parts and is known as “the Luminous,” and worships it as such becomes illustrious in this world. He who knows this foot of Brahman, which has four parts and is known as “the Luminous,” and worships it as such attains worlds which are luminous.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ etam evam vidvān, he who knows this thus; catuṣkalam pādam brahmaṇaḥ, one foot [or quarter] of Brahman having four parts; jyotiṣmān iti, known as the Luminous; upāste, [and] meditates on it; jyotiṣmān asmin loke bhavati, becomes illustrious in this world; yaḥ etam evam vidvān, he who knows this thus; catuṣkalam pādam brahmaṇaḥ, one foot of Brahman having four parts; jyotiṣmān iti, known as the Luminous; upāste, [and] meditates on it; jyotiṣmataḥ ha lokān jayati, wins luminous worlds after death. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-If you know luminous things well, you yourself become luminous—that is to say, famous—in this world. Then after death you win a luminous world. The idea is that you attain whatever you worship.

maxmuller

4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat.

Prapathaka: 64/154 (4)

CHANDOGYA 4-8-1

॥ इति सप्तमः खण्डः ।

मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ।

ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा ।

उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ ४-८-१॥

|| iti saptamaḥ khaṇḍaḥ |

madguṣṭe pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra |

tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā |

uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa || 4-8-1||

1. [Then the swan said,] ‘The madgu will tell you about another foot of Brahman.’ The next day Satyakāma collected the cows and drove them towards his teacher’s house. At dusk they arrived at a place [where they halted for the night]. Having confined the cows and collected some fuel, he lit a fire and sat down just behind it facing east.

shankara

Commentary

Word-for-word explanation:-Madguḥ te pādam vaktā iti, the diver-bird will tell you about [another] foot; saḥ ha śvaḥ-bhūte gāḥ abhiprasthāpayāñcakāra, the next day he led the cows [towards his teacher’s house]; yatra sāyam, when it was dusk; tāḥ abhi-babhūvuḥ, they arrived at a place; tatra agnim upasamādhāya, having made a fire there; gāḥ uparudhya, keeping the cows confined; samidham ādhāya, having collected fuel; paścāt agneḥ, behind the fire; prāk upa-upaviveśa, sat facing the east. Commentary:-The madgu, or diver-bird, is most of the time in water. Because of its close connection with water, and because water sustains life, the diver-bird stands for life (prāṇa).

maxmuller

1. 'A diver-bird (Madgu, meant for Prâna) will declare to you another foot of Brahman.' (After these words of the Hamsa), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

CHANDOGYA 4-8-2

तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ।

ह प्रतिशुश्राव ॥ ४-८-२॥

taṃ madgurupanipatyābhyuvāda satyakāma3 iti bhagava iti |

ha pratiśuśrāva || 4-8-2||

2. The madgu came flying to him and said, ‘O Satyakāma.’ Satyakāma replied, ‘Yes, lord’.

shankara

Commentary

Word-for-word explanation:-Madguḥ upanipatya, the diver-bird flew down; tam abhyuvāda satyakāma iti, [and] called to him, ‘O Satyakāma’; bhagavaḥ iti ha pratiśuśrāva, he replied, ‘Yes, lord.’ Commentary:-There is no commentary available for this verse.

maxmuller

2. Then a diver flew near and said to him 'Satyakâma.' He replied:- 'Sir.'

CHANDOGYA 4-8-3

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति ।

तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः ।

कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम ॥ ४-८-३॥

brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti |

tasmai hovāca prāṇaḥ kalā cakṣuḥ kalā śrotraṃ kalā manaḥ |

kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavānnāma || 4-8-3||

3. [The madgu said,] ‘O Somya, let me tell you about one foot of Brahman.’ [Satyakāma replied,] ‘Yes, lord, please tell me.’ [The madgu] said to him:- ‘Prāṇa is one part, the eyes are another part, the ears are a third part, and the mind is a fourth part. O Somya, these are the four parts that make up a foot of Brahman. This foot is named Āyatanavān, the Support’.

shankara

Commentary

Word-for-word explanation:-Somya, O Somya; brahmaṇaḥ te pādam bravāṇi iti, I will now tell you about a foot [or quarter] of Brahman; bravītu me bhagavān iti, yes, lord, please tell me; tasmai ha uvāca, [the madgu] said to him; prāṇaḥ kalā, prāṇah [the vital force] is one part; cakṣuḥ kalā, the eyes are one part; śrotram kalā, the ears are one part; manaḥ kalā, the mind is one part; eṣaḥ vai somya catuṣkalaḥ pādaḥ brahmaṇaḥ, O Somya, these are the four parts that make up a foot of Brahman; āyatanavān nāma, named Āyatanavān, the Support. Commentary:-This part of the story, about the madgu, is devoted to the teaching of prāṇa. In fact, the madgu represents prāṇa. Here the role of the mind has to be understood. The mind is the fourth part of this foot of Brahman, and it is the repository of all that we experience through our diverse organs. This is why it is called Āyatanavān, the Support.

maxmuller

3. The diver said:- 'Friend, I will declare unto you one foot of Brahman! 'Declare it, Sir,' he replied. He said to him:- 'Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Âyatanavat (having a home).

CHANDOGYA 4-8-4

स यै एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मण ।

आयतनवानित्युपास्त आयतनवानस्मिꣳल्लोके ।

भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं ।

विद्वाꣳश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते ॥ ४-८-४॥

sa yai etamevaṃ vidvām̐ścatuṣkalaṃ pādaṃ brahmaṇa |

āyatanavānityupāsta āyatanavānasmim̐lloke |

bhavatyāyatanavato ha lokāñjayati ya etamevaṃ |

vidvām̐ścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāste || 4-8-4||

4. ‘He who knows this foot of Brahman, which has four parts and is known as “the Support,” and worships it as such becomes a support [to others] in this world. He who knows this foot of Brahman, which has four parts and is known as “the Support,” and worships it as such attains worlds which are spacious’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ etam evam vidvān, he who knows this thus; catuṣkalam pādam brahmaṇaḥ, one foot [or quarter] of Brahman having four parts; āyatanavān iti, known as the Support; upāste, [and] meditates on it; āyatanavān asmin loke bhavati, becomes āyatanavān [i.e., a support to others] in this world; yaḥ etam evam vidvān, he who knows this thus; catuṣkalam pādam brahmaṇaḥ, one foot of Brahman having four parts; āyatanavān iti, known as the Support [i.e., it is spacious and therefore able to support things]; upāste, [and] meditates on it; āyatanavataḥ ha lokān jayati, wins spacious worlds after death. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section. Commentary:-If a person worships this foot of Brahman as āyatanavān—that is, as spacious—he himself becomes spacious. Being spacious means that he can give shelter to many. He has this advantage as long as he is alive. Then when he dies he is able to attain many larger worlds.

maxmuller

4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Âyatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Âyatanavat.'

Prapathaka: 65/154 (3)

CHANDOGYA 4-9-1

॥ इति अष्टमः खण्डः ।

प्राप हाचर्यकुलं तमाचर्योऽभ्युवाद सत्यकाम३ इति ।

भगव इति ह प्रतिशुश्राव ॥ ४-९-१॥

|| iti aṣṭamaḥ khaṇḍaḥ |

prāpa hācaryakulaṃ tamācaryo'bhyuvāda satyakāma3 iti |

bhagava iti ha pratiśuśrāva || 4-9-1||

1. [In due course, Satyakāma] reached his teacher’s house. The teacher greeted him, saying, ‘O Satyakāma.’ He replied, ‘Yes, lord’.

shankara

Commentary

Word-for-word explanation:-Prāpa ha, he reached; ācāryakulam, the teacher’s house; tam ācāryaḥ abhyuvāda, the teacher greeted him; satyakāma iti, O Satyakāma; bhagavaḥ iti ha pratiśuśrāva, [Satyakāma] replied,’Yes, lord.’ Commentary:-Satyakāma tended his teacher’s cattle, but while doing so he lived an austere life and a life of deep meditation.

maxmuller

1. Thus he reached the house of his teacher. The teacher said to him:- 'Satyakâma.' He replied:- 'Sir.'

CHANDOGYA 4-9-2

ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये ।

मनुष्येभ्य इति ह प्रतिजज्ञे भगवाꣳस्त्वेव मे कामे ब्रूयात् ॥ ४-९-२॥

brahmavidiva vai somya bhāsi ko nu tvānuśaśāsetyanye |

manuṣyebhya iti ha pratijajñe bhagavām̐stveva me kāme brūyāt || 4-9-2||

2. The teacher said:- ‘Somya, you shine like one who has known Brahman. Who taught you?’ Satyakāma assured him:- ‘Certainly no human being. But will you, O Lord, please teach me now about Brahman, the subject closest to my heart?’.

shankara

Commentary

Word-for-word explanation:-Brahmavit iva vai somya bhāsi, [the teacher, Gautama, said to Satyakāma,] Somya, you are shining like one who has known Brahman; kaḥ nu tvā anuśaśāsa iti, who taught you; anye manuṣyebhyaḥ, somebody other than a human being; iti ha pratijajñe, he assured him; bhagavān tu eva me kāme bruyāt, but, Lord, teach me now about Brahman, the subject closest to my heart. Commentary:-The look on Satyakāma’s face surprised his teacher. He looked like a knower of Brahman. He was shining. What are the signs of a person who has known Brahman? According to Śaṅkara, that person is happy and cheerful, with a smile on his face all the time. His mind is always under control, as are his sense organs. He is also free from desires and therefore from worries. Satyakāma had these signs. This is why his teacher asked him who had taught him. Satyakāma emphatically said that no human being had taught him. He meant thereby that so long as his teacher was there he needed no other human being to teach him. He also assured his teacher that he had now come to him to learn about Brahman, the subject dearest to him.

maxmuller

2. The teacher said:- 'Friend, you shine like one who knows Brahman. Who then has taught you ^[1]?' He replied:- 'Not men. But you only, Sir, I wish, should teach me ^[2];

CHANDOGYA 4-9-3

श्रुतꣳह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता ।

साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किंचन ।

वीयायेति वीयायेति ॥ ४-९-३॥

śrutam̐hyeva me bhagavaddṛśebhya ācāryāddhaiva vidyā viditā |

sādhiṣṭhaṃ prāpatīti tasmai haitadevovācātra ha na kiṃcana |

vīyāyeti vīyāyeti || 4-9-3||

3. [Satyakāma said,] ‘I have heard from revered ones like you that a person learns best when he learns from a competent teacher.’ The teacher then, taught Satyakāma everything. Nothing was left out.

shankara

Commentary

Word-for-word explanation:-Śrutām hi eva me, I have heard; bhagavat-dṛśebhyaḥ, from revered ones like you; ācāryāt ha eva vidyā viditā sādhiṣṭham prāpati iti, knowledge learned from a competent teacher is the best; tasmai, to him [Satyakāma]; ha etat eva uvāca, he taught all this [i.e., what Satyakāma had already learnt from the bull, fire, the swan, and the madgu]; atra ha na kiñcana vīyāya iti vīyāya iti, nothing was left out, nothing was left out. Iti navamaḥ khaṇḍaḥ, here ends the ninth section. Commentary:-You learn things best when you learn them from a good teacher. This is why Satyakāma asked Gautama to teach him. Gautama then taught him all sixteen kalās, or parts, about Brahman. That is to say, he taught him everything. Earlier, the bull, fire, the swan, and the madgu had taught him about Brahman. Gautama did not leave that out. He taught him everything. The word vīyāya is repeated twice to emphasize that Gautama did not leave out anything.

maxmuller

3. 'For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Âkârya), leads to real good.' Then he taught him the same knowledge. Nothing was left out, Yea, nothing was left out.

Prapathaka: 66/154 (5)

CHANDOGYA 4-10-1

॥ इति नवमः खण्डः ।

उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ।

ब्रह्मचार्यमुवास तस्य ह द्वादश वार्षाण्यग्नीन्परिचचार ।

स ह स्मान्यानन्तेवासिनः समावर्तयꣳस्तं ह स्मैव न ।

समावर्तयति ॥ ४-१०-१॥

|| iti navamaḥ khaṇḍaḥ |

upakosalo ha vai kāmalāyanaḥ satyakāme jābāle |

brahmacāryamuvāsa tasya ha dvādaśa vārṣāṇyagnīnparicacāra |

sa ha smānyānantevāsinaḥ samāvartayam̐staṃ ha smaiva na |

samāvartayati || 4-10-1||

1. Upakosala Kāmalāyana lived twelve years with Satyakāma Jābāla as a celibate disciple, studying the scriptures and looking after his teacher’s sacrificial fires. On the completion of that period, other students were permitted to go home. The only exception was Upakosala. He was detained.

shankara

Commentary

Word-for-word explanation:-Upakosalaḥ kāmalāyanaḥ ha vai satyakāme jābāle brahmacaryam uvāsa, Upakosala Kāmalāyana lived with Satyakāma Jābāla as a celibate student; tasya ha dvādaśa varṣāṇi agnīn paricacāra, for twelve years he looked after his [teacher’s] sacrificial fires; saḥ, he [Satyakāma]; ha sma anyān antevāsinaḥ samāvartayan, permitted the other disciples to return home [after the completion of their Vedic studies]; tam ha eva na samāvartayati sma, but did not let him [Upakosala] go home. Commentary:-There is no commentary available for this verse.

maxmuller

1. Upakosala Kâmalâyana dwelt as a Brahmakârin (religious student) in the house of Satyakâma Gâbâla. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart.

CHANDOGYA 4-10-2

तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा ।

त्वाग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव ।

प्रवासांचक्रे ॥ ४-१०-२॥

taṃ jāyovāca tapto brahmacārī kuśalamagnīnparicacārīnmā |

tvāgnayaḥ paripravocanprabrūhyasmā iti tasmai hāprocyaiva |

pravāsāṃcakre || 4-10-2||

2. Satyakāma’s wife said to him:- ‘The brahmacārin is much reduced by austerities and has looked after the fires with great care. Lest the fires blame you, I suggest you teach him.’ But Satyakāma did not teach him. Instead, he left on a journey.

shankara

Commentary

Word-for-word explanation:-Tam, to him [Satyakāma]; jāyā uvāca, his wife said; taptaḥ, much reduced by austerities; brahmacārī; the brahmacārin; kuśalam, with great efficiency; agnīn paricacārīt, has tended the fires; mā tvā agnayaḥ paripravocan, may the fires not speak ill of you; prabrūhi asmai iti, please teach him; tasmai ha aprocya eva, he did not teach him; pravāsāñcakre, he left on a journey. Commentary:-There is no commentary available for this verse.

Commentary

Word-for-word explanation:-Saḥ ha uvāca, he [Upakosala] said; vijānāmi aham yat prāṇa brahma, I know that prāṇa is Brahman; kam ca tu kham ca na vijānāmi iti, but I don’t know that ‘ka’ and ‘kha’ are Brahman; te ha ucaḥ, they [the fires] said; yat vāva kam tat eva kham, that which is ‘ka’ is also ‘kha’; yat eva kham tat eva kam iti, that which is ‘kha’ is also ‘ka’; prāṇam ca ha asmai tat ākāśam ca ucaḥ, then they taught him about prāṇa and ākāśa [space]. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section. Commentary:-Upakosala had no difficulty accepting that prāṇa was Brahman, for prāṇa is the vital breath and Without the vital breath, life is impossible. In view of its importance it may be conceded that prāṇa is Brahman. But how can ka and kha be Brahman? Upakosala thought to himself:- ‘Ka is happiness, but what kind of happiness? It is happiness born of sense experience. It is therefore transitory. It cannot be the same as Brahman. Similarly, kha is also transitory, for it means ākāśa, space. Ākāśa is material and therefore transitory.’ The fires then said that ka and kha are used as both nouns and adjectives, and sometimes they qualify each other. Kha as an adjective may qualify ka when ka stands for Brahman. What does ka mean here? Here it means Brahman without any attributes. Similarly, when we say kha, we mean ākāśa. When we say ka is kha, we mean ‘pleasure’ is ākāśa. But this is not the material ākāśa. Here it means the ākāśa, space, inside the heart. The idea is that Brahman and joy (ka) are both in the space inside the heart (khā).

maxmuller

5. 'Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.' He said:- 'I understand that breath is Brahman, but I do not understand Ka or Kha ^[1].' They said:- 'What is Ka is Kha, what is Kha is Ka ^[2].' They therefore taught him Brahman as breath, and as the ether (in the heart) ^[3].

Prapathaka: 67/154 (2)

CHANDOGYA 4-11-1

॥ इति दशमः खण्डः ।

अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य ।

इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स ।

एवाहमस्मीति ॥ ४-११-१॥

|| iti daśamaḥ khaṇḍaḥ |

atha hainaṃ gārhapatyo'nuśaśāsa pṛthivyagnirannamāditya |

iti ya eṣa āditye puruṣo dṛśyate so'hamasmi sa |

evāhamasmīti || 4-11-1||

1. Then the Gārhapatya fire said to him [Upakosala]:- ‘The earth, fire, food, and the sun—these are all part of my [i.e., part of Brahman’s] body. The person seen in the solar orb is me. I am that’.

shankara

Commentary

Word-for-word explanation:-Atha ha enam gārhapatyaḥ anuśaśāsa, next the Gārhapatya fire gave him this instruction; pṛthivī agniḥ annam ādityaḥ iti, the earth, fire, food, and the sun [are all part of me—i.e., of Brahman]; yaḥ eṣaḥ āditye puruṣaḥ dṛśyate, the person seen in the sun; saḥ aham asmi saḥ eva aham asmi iti, I am he, I am he. Commentary:-First the fires taught Upakosala together. Now they are teaching him separately. The Gārhapatya fire begins. He said:- ‘The earth, fire, food, and the sun—these constitute my body. I divide myself into these things. There in the solar region is a person. That is me. I am known as the Gārhapatya fire and I am also this person in the solar region. Earth and food are both objects of enjoyment and consumption, but fire and the sun are not in this category. They are similar to each other, however, just as food and the earth are similar to each other, being objects that people can enjoy.’

maxmuller

1. After that the Gârhapatya fire ^[1] taught him Earth, fire, food, and the sun (these are my forms, or forms of Brahman). The person that is seen in the sun, I am he, I am he indeed ^[2].

CHANDOGYA 4-11-2

स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति ।

सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप ।

वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं ।

विद्वानुपास्ते ॥ ४-११-२॥

sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati |

sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa |

vayaṃ taṃ bhuñjāmo'smim̐śca loke'muṣmim̐śca ya etamevaṃ |

vidvānupāste || 4-11-2||

2. ‘He who knows this Gārhapatya fire and worships it thus has all his sins removed, and he attains the world of the Gārhapatya fire. He lives a long and bright life, and his descendants do not perish. In this world and the next, we look after that person who knows this fire and worships it thus’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; etam evam vidvān, knowing this in this way; upāste, [and] worships; apahate pāpa-kṛtyām, he destroys his sins; lokī bhavati, becomes a dweller in the world of the god of fire; sarvam āyuḥ eti, lives the full range, of his life; jyok jīvati, he lives a bright life; asya āvarapuruṣāḥ, his descendants; na kṣīyante, do not perish [i.e., his line is never broken]; asmin ca loke amuṣmin ca, in this world and also in the other world; vayam tam upabhuñjāmaḥ, we will look after him; yaḥ etam evam vidvān upāste, he who knows this [fire] thus and worships it. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-Here the benefit of worshipping the Gārhapatya fire in the right manner is being given. The first benefit is that all the worshipper’s sins are burned away. He also attains the world reserved for the worshippers of this fire. When the fire says that the worshipper’s descendants do not perish, he means that his line will not be broken.

maxmuller

2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Gârhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

Prapathaka: 68/154 (2)

CHANDOGYA 4-12-1

॥ इति एकादशः खण्डः ।

अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि ।

चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि ।

स एवाहमस्मीति ॥ ४-१२-१॥

|| iti ekādaśaḥ khaṇḍaḥ |

atha hainamanvāhāryapacano'nuśaśāsāpo diśo nakṣatrāṇi |

candramā iti ya eṣa candramasi puruṣo dṛśyate so'hamasmi |

sa evāhamasmīti || 4-12-1||

1. Next the Dakṣiṇāgni [Southern] fire said to Upakosala:- ‘Water, the quarters, the stars, and the moon—these are all part of my [i.e., part of Brahman’s] body. The person seen in the moon is me. I am that’.

shankara

Commentary

Word-for-word explanation:-Atha ha enam anvāhārya-pacanaḥ anuśaśāsa, next the Anvāhārya Pacana [the Dakṣiṇāgni, or Southern] fire gave him this instruction; āpaḥ diśaḥ nakṣatrāṇi candramā iti, water, the quarters, the stars, and the moon [are all part of me—i.e., of Brahman]; yaḥ eṣaḥ candramasi puruṣaḥ dṛśyate, the person seen in the moon; saḥ aham asmi saḥ eva aham asmi iti, I am he, I am he. Commentary:-There is no commentary available for this verse.

maxmuller

1. Then the Anvâhârya fire ^[1] taught him:- Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed.

CHANDOGYA 4-12-2

स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति ।

सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप ।

वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं ।

विद्वानुपास्ते ॥ ४-१२-२॥

sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati |

sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa |

vayaṃ taṃ bhuñjāmo'smim̐śca loke'muṣmim̐śca ya etamevaṃ |

vidvānupāste || 4-12-2||

2. ‘He who knows this Dakṣiṇāgni fire and worships it thus has all his sins removed, and he attains the world of the Dakṣiṇāgni fire. He lives a long and bright life, and his descendants do not perish. In this world and the next, we look after that person who knows this fire and worships it thus’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; etam evam vidvān, knowing this in this way; upāste, [and] worships; apahate pāpakṛtyām, he destroys his sins; lokī bhavati, becomes a dweller in the world of the god of fire; sarvam āyuḥ eti, lives the full range of his life; jyok jīvati, he lives a bright life; asya āvarapuruṣāḥ, his descendants; na kṣīyante, do not perish [i.e., his line is never broken]; asmin ca loke amuṣmin ca, in this world and also in the other world; vayam tam upabhuñjāmaḥ, we will look after him; yaḥ etam evam vidvān upāste, he who knows this [fire] thus and worships it. Iti dvādaśaḥ khaṇḍaḥ, here ends the twelfth section. Commentary:-

maxmuller

2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvâhârya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

Prapathaka: 69/154 (2)

CHANDOGYA 4-13-1

॥ इति द्वादशः खण्डः ।

अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति ।

य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स ।

एवाहमस्मीति ॥ ४-१३-१॥

|| iti dvādaśaḥ khaṇḍaḥ |

atha hainamāhavanīyo'nuśaśāsa prāṇa ākāśo dyaurvidyuditi |

ya eṣa vidyuti puruṣo dṛśyate so'hamasmi sa |

evāhamasmīti || 4-13-1||

1. Next the Āhavanīya fire said to Upakosala:- ‘Prāṇa, space, heaven, and lightning—these are all part of my [i.e., part of Brahman’s] body. The person seen in lightning is me. I am that’.

shankara

Commentary

Word-for-word explanation:-Atha ha enam āhavanīyaḥ ānuśaśāsa, next the Āhavanīya fire gave him this instruction; prāṇaḥ ākāśaḥ dyauḥ vidyut iti, prāṇa, space, heaven, and lightning [are all part of me—i.e., of Brahman]; yaḥ eṣaḥ vidyuti puruṣaḥ dṛśyate, the person seen in lightning; saḥ aham asmi saḥ eva aham asmi iti, I am he, I am he. Commentary:-There is no commentary available for this verse.

maxmuller

1. Then the Âhavanîya ^[1] fire taught him:- 'Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.

CHANDOGYA 4-13-2

स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति ।

सर्वमयुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप ।

वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं ।

विद्वानुपास्ते ॥ ४-१३-२॥

sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati |

sarvamayureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa |

vayaṃ taṃ bhuñjāmo'smim̐śca loke'muṣmim̐śca ya etamevaṃ |

vidvānupāste || 4-13-2||

2. ‘He who knows this Āhavanīya fire and worships it thus has all his sins removed, and he attains the world of the Āhavanīya fire. He lives a long and bright life, and his descendants do not perish. In this world and the next, we look after that person who knows this fire and worships it thus’.

shankara

Commentary

maxmuller

2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Âhavanîya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

Prapathaka: 70/154 (3)

CHANDOGYA 4-14-1

॥ इति त्रयोदशः खण्डः ।

ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या ।

चाचार्यस्तु ते गतिं वक्तेत्याजगाम ।

हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति ॥ ४-१४-१॥

|| iti trayodaśaḥ khaṇḍaḥ |

te hocurupakosalaiṣā somya te'smadvidyātmavidyā |

cācāryastu te gatiṃ vaktetyājagāma |

hāsyācāryastamācāryo'bhyuvādopakosala3 iti || 4-14-1||

1. The fires said:- ‘O Somya Upakosala, we have just told you the knowledge of fire. That is also Self-knowledge. Your teacher will tell you about the way to the next world.’ In due course, his teacher returned, and he called him, saying, ‘Upakosala’.

shankara

Commentary

Word-for-word explanation:-Te ha ucuḥ, they [the fires] said; upakosala somya, O Somya Upakosala; eṣā te asmat vidyā, this knowledge about us [we have given] to you; ca ātma-vidyā, that is also Self-knowledge; ācāryaḥ tu te gatim vakta iti, but the teacher will tell you about the way [to the next world]; asya ācāryaḥ, his teacher; ājagāma ha, returned; ācāryaḥ abhyuvāda tam upakosala iti, the teacher called him, ‘O Upakosala.’ Commentary:-What the fire meant was that Upakosala’s teacher would give him the final lesson. He would tell Upakosala what he should do to get the full benefit of what he had learned from the fires.

maxmuller

1. Then they all said:- 'Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to another life).'

CHANDOGYA 4-14-2

भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति ।

को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव ।

निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे ।

किं नु सोम्य किल तेऽवोचन्निति ॥ ४-१४-२॥

bhagava iti ha pratiśuśrāva brahmavida iva somya te mukhaṃ bhāti |

ko nu tvānuśaśāseti ko nu mānuśiṣyādbho itīhāpeva |

nihnuta ime nūnamīdṛśā anyādṛśā itīhāgnīnabhyūde |

kiṃ nu somya kila te'vocanniti || 4-14-2||

2. [Upakosala] replied, ‘Yes, lord.’ [His teacher said:-] ‘O Somya, your face is shining like that of a knower of Brahman. Who has taught you?’ ‘Sir, who will teach me?’ He said this as if he was trying to hide the truth. Then, pointing to the fires, he said:- ‘Earlier they looked, different. Now they look like this.’ In this way, he indicated the fires. [The teacher asked,] ‘Somya, what did the fires teach you?’.

shankara

Commentary

Word-for-word explanation:-Bhagavaḥ iti ha pratiśuśrāva, ‘Yes, lord,’ he replied; brahmavidaḥ iva somya te mukham bhāti, your face is shining like that of a knower of Brahman; kaḥ nu tvā anuśaśāsa iti, who has taught you; kaḥ nu mā anuśiṣyāt bho iti, who will teach me, sir; iha iva apanihnute, [he said this] as if he was trying to hide [the truth]; ime, these [pointing to the fires]; nūnam īdṛśāḥ, look like this [as if they are frightened]; anyādṛśāḥ iti, looked different before; iha agnīn abhyūde, in this way he spoke about the fires; kim nu somya kila te avocan iti, Somya, what did they teach you? Commentary:-Upakosala knew the limitations of the fires, and that is why he did not want to tell his teacher what they had taught him, or that they had taught him anything at all. Further, he noticed that in the presence of his teacher the fires appeared to be frozen with fear. This is why he was vague and evasive in his reply.

maxmuller

2. In time his teacher came back, and said to him:- 'Upakosala.' He answered:- 'Sir.' The teacher said:- 'Friend, your face shines like that of one who knows Brahman. Who has taught you?' 'Who should teach me, Sir?' he said. He denies, as it were. And he said (pointing) to the fires:- 'Are these fires other than fires?' The teacher said:- 'What, my friend, have these fires told you?'

CHANDOGYA 4-14-3

इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं ।

तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त ।

एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे ।

भगवानिति तस्मै होवाच ॥ ४-१४-३॥

idamiti ha pratijajñe lokānvāva kila somya te'vocannahaṃ |

tu te tadvakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta |

evamevaṃvidi pāpaṃ karma na śliṣyata iti bravītu me |

bhagavāniti tasmai hovāca || 4-14-3||

3. Upakosala replied, ‘This is what they said.’ [And he told his teacher all that the fires had taught him.] The teacher said:- ‘O Somya, they taught you only about the worlds, but I will teach you about Brahman.

shankara

Commentary

Word-for-word explanation:-Idam iti ha pratijajñe, ‘This [is what they taught,]’ he [Upakosala] replied; lokān vāva kila somya te avocan, they have only told you about the worlds, O Somya; aham tu te tat vakṣyāmi, but I will tell you about that [Brahman]; yathā puṣkara-palāśe āpaḥ na śliṣyante, as water does not stick to the lotus leaf; evam, in the same way; vidi, one who knows [Brahman]; evam, thus; pāpam karma na śliṣyate iti, is not tainted by sinful work; bravītu me bhagavān iti, sir, please teach me; tasmai ha uvāca, he said to him. Iti caturdaśaḥ khaṇḍaḥ, here ends the fourteenth section. Commentary:-Just as water never sticks to a lotus leaf, similarly, sin never sticks to one who knows Brahman thus.’ Upakosala replied, ‘Sir, please teach me about Brahman.’ The teacher said— A person who has known Brahman is always pure. Nothing can taint him. He is incapable of doing anything wrong.

maxmuller

3. He answered:- 'This' (repeating some of what they had told him). The teacher said:- 'My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.' He said:- 'Sir, tell it me.'

Prapathaka: 71/154 (5)

CHANDOGYA 4-15-1

॥ इति चतुर्दशः खण्डः ।

य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति ।

होवाचैतदमृतमभयमेतद्ब्रह्मेति ।

तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव ।

गच्छति ॥ ४-१५-१॥

|| iti caturdaśaḥ khaṇḍaḥ |

ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti |

hovācaitadamṛtamabhayametadbrahmeti |

tadyadyapyasminsarpirvodakaṃ vā siñcati vartmanī eva |

gacchati || 4-15-1||

1. The teacher said:- ‘The person seen in the eyes is the Self. It is immortal and fearless. It is Brahman. This is why, if anyone puts clarified butter or water in the eyes, it goes to the corners of the eyes’.

shankara

Commentary

Word-for-word explanation:-Yaḥ eṣaḥ akṣiṇi puruṣaḥ dṛśyate, this person who is seen in the eyes; eṣaḥ ātmā, this is the Self; iti ha uvāca, he [the teacher] said; etat amṛtam abhayam, this is immortal and fearless; etat brahma iti, this is Brahman; tat, this is why; asmin, into this [eye]; yadi api sarpiḥ vā udakam vā siñcati, if anyone puts clarified butter or water; vartmanī eva gacchati, it goes into the comers [of the eye]. Commentary:-How do you know the Self? You have to have full self-control. You have to have a gentle nature, and you must withdraw your mind completely from the external world. Then you can see the Self in the eyes. That Self is immortal, fearless, and it is Brahman (literally, ‘the biggest’). As water does not stick to a lotus leaf, so also, if water or something else is put in the eyes, it does not hurt them because the eyelids protect them. This is why the eyelids are called ‘lotuses.’ The eyes are the seat of the Self. What the Upaniṣad is saying is that if the seat of the Self is pure and not susceptible to any impurity, the Self is naturally the same.

Commentary

Word-for-word explanation:-Eṣaḥ u eva bhāmanīḥ, and this [person in the eyes] is Bhāmanī [shining]; eṣaḥ hi sarveṣu lokeṣu bhāti, for he shines in all the worlds [including the sun]; yaḥ evam veda, he who knows thus; sarveṣu lokeṣu bhāti, shines in all the worlds. Commentary:-This person in the eyes is the source of all light. The Kaṭha Upaniṣad [II.2.15] says, ‘All this shines because he shines.’

maxmuller

4. 'He is also Bhâmanî, for he shines (bhâti) in all worlds. He who knows this, shines in all worlds.

CHANDOGYA 4-15-5

अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च ।

नार्चिषमेवाभिसंभवन्त्यर्चिषोऽहरह्न ।

आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति ।

मासाꣳस्तान्मासेभ्यः संवत्सरꣳ ।

संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं ।

तत् पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवपथो ।

ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते ।

नावर्तन्ते ॥ ४-१५-५॥

atha yadu caivāsmiñchavyaṃ kurvanti yadi ca |

nārciṣamevābhisaṃbhavantyarciṣo'harahna |

āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti |

māsām̐stānmāsebhyaḥ saṃvatsaram̐ |

saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ |

tat puruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devapatho |

brahmapatha etena pratipadyamānā imaṃ mānavamāvartaṃ nāvartante |

nāvartante || 4-15-5||

5. Then, for those who know this, whether proper funeral rites are performed or not, they go after death to the world of light. From the world of light they go to the world of day; from the world of day to the world of the bright fortnight; from the world of the bright fortnight to the six months when the sun moves northward; from there they go to the year; from the year to the sun; from the sun to the moon; and from the moon to lightning. There someone, not human, receives them and leads them to brahmaloka. This is the way of the gods. This is also the way to Brahman. Those who go by this path never return to this mortal world. They never return.

shankara

Commentary

Word-for-word explanation:-Atha, then; yat, if; u ca eva asmin, in this situation [i.e., for those who know the Self in the eyes]; śavyam, funeral rites; kurvanti, they perform; yadi ca na, or if not; arciṣam, to light; eva abhisambhavanti, they go; arciṣaḥ, from light; ahaḥ, to day; ahnaḥ, from day; āpūryamāṇapakṣam, to the bright fortnight; āpūryamāṇapakṣāt, from the bright fortnight; ṣaṭ māsān, to the six months; yān udan eti, [when the sun] moves to the north; tān, to that; māsebhyaḥ, from those months; saṃvatsaram, to the year; saṃvatsarāt, from the year; ādityam, to the sun; ādityāt, from the sun; candramasam, to the moon; candramasaḥ, from the moon; vidyutam, to lightning; tat, there; puruṣaḥ, a person [existing there]; amānavaḥ, not human; enān, those [human beings]; saḥ gamayati, he leads; brahma, to brahmaloka; eṣaḥ devapathaḥ, this is the path of the gods; brahmapathaḥ, the way to Brahman; etena, by this [path]; pratipadyamānāḥ, those who go; imam mānavam āvartam, to this world of human beings; na āvartante, do not return; na āvartante, do not return. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section. Commentary:-Normally when a person dies, his funeral rites should be performed with great care. This, however, does not apply in the case of one who has known Brahman. If the funeral rites are performed for him, it is good. But if for one reason or another they are not, it As regards those who worship the Self in the eyes by attributing to it qualities such as saṃyadvāma, vāmanī, or bhāmanī, or those who worship the fires as earth, water, prāṇa, etc., they go after death to the deity of light. From there they go to the deities of day, the bright fortnight, the six months of the northern solstice, and so on. Finally they reach a point where someone appears who is higher than a human being. He leads them to satyaloka, which is the realm of Brahmā. This is not, however, Para Brahman (Pure Consciousness). To attain liberation, one must realize one’s identity with Para Brahman, where there is no going or coming from one realm to another.

maxmuller

5. 'Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (arkis) ^[1], from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human,

Prapathaka: 72/154 (5)

CHANDOGYA 4-16-1

॥ इति पञ्चदशः खण्डः ।

एष ह वै यज्ञो योऽयं पवते एष ह यन्निदꣳ सर्वं पुनाति ।

यदेष यन्निदꣳ सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य ।

मनश्च वाक्च वर्तनी ॥ ४-१६-१॥

|| iti pañcadaśaḥ khaṇḍaḥ |

eṣa ha vai yajño yo'yaṃ pavate eṣa ha yannidam̐ sarvaṃ punāti |

yadeṣa yannidam̐ sarvaṃ punāti tasmādeṣa eva yajñastasya |

manaśca vākca vartanī || 4-16-1||

1. He who blows [i.e., air] is the sacrifice. While moving, he purifies all this. Since he purifies all this while moving, he is the sacrifice. The mind and speech are both his paths.

shankara

Commentary

Word-for-word explanation:-Eṣaḥ ha vai yajñaḥ, he is a sacrifice; yaḥ ayam pavate, this one who blows [i.e., air]; eṣaḥ ha, he; yan, while moving; idam sarvam, all this; punāti, purifies; yat, since; eṣaḥ yan idam sarvam punāti, he purifies all this while moving; tasmāt, therefore; eṣaḥ eva yajñaḥ, he is the sacrifice; manaḥ ca vāk ca, mind and speech; tasya vartanī, are his paths. Commentary:-Anything that moves can clean or purify things, and this process of cleaning or purifying is a kind of sacrifice. Air is called here a sacrifice because it moves and by moving it purifies. There are two ways by which the air purifies—by speech and by the mind. By speech we utter mantras, and by the mind we understand them. Speech and the mind both operate by the power derived from air.

maxmuller

1. Verily, he who purifies (Vâyu) is the sacrifice, for he (the air) moving along purifies everything. Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech.

CHANDOGYA 4-16-2

तयोरन्यतरां मनसा सꣳस्करोति ब्रह्मा वाचा ।

होताध्वर्युरुद्गातान्यतराꣳस यत्रौपाकृते प्रातरनुवाके ।

पुरा परिधानीयाया ब्रह्मा व्यवदति ॥ ४-१६-२॥

tayoranyatarāṃ manasā sam̐skaroti brahmā vācā |

hotādhvaryurudgātānyatarām̐sa yatraupākṛte prātaranuvāke |

purā paridhānīyāyā brahmā vyavadati || 4-16-2||

2-3. The priest called brahmā in a sacrifice purifies one of these two paths [i.e., the path of the mind] by his [discriminating] mind. The hotā, the adhvaryu, and the udgātā priests purify the other [i.e., the path of speech] by [chaste and elegant] speech. If, however, the brahmā priest breaks his silence when the morning anuvāka has begun, before the paridhānīya Ṛk hymn has been read, then only one path [the path of speech] has been purified. The other is ruined. Just as a one-legged person trying to walk, or a one-wheeled chariot trying to move, is doomed, in the same way the sacrifice is ruined. And when the sacrifice is ruined, the sacrificer is also ruined. In fact, the sacrificer is even liable for having committed a sin by performing the sacrifice in that way.

shankara

Commentary

Word-for-word explanation:-Brahmā, the priest called brahmā [in a sacrifice]; tayoḥ anyatarām, one of these two; manasā, mentally; saṃskaroti, purifies; vācā, by speech; hotā adhvaryuḥ udgātā anyatarām, the hotā, the adhvaryu, and the udgātā priests [purify] the other; yatra, when; prātaḥ anuvāke upākṛte, the anuvāka which is read in the morning has begun; purā paridhānīyāyāḥ, before the Ṛk hymn called paridhānīya; saḥ, he [the brahmā priest]; vyavavadati, breaks his silence; anyatarām eva vartanīm saṃskaroti, only one path [i.e., the path of speech] he purifies; anyatarā, the other [the path of the mind]; hīyate, is spoiled; yathā, just as; ekapāt, a person with one leg; vrajan, walking; vā, or; rathaḥ ekena cakreṇa vartamānaḥ, a chariot moving on one wheel; riṣyati, is doomed; evam, likewise; asya yajñaḥ riṣyati, his sacrifice is ruined; yajñam riṣyantam, when the sacrifice is ruined; yajamānaḥ anu-riṣyati, the sacrificer is also ruined; saḥ, he [the sacrificed; iṣṭvā, having performed the sacrifice in this way; pāpīyān bhavati, becomes a sinner. Commentary:-In the previous verse, two paths were mentioned for the performance of a sacrifice—the path of speech (vāk) and the path of the mind (manas). In a sacrifice, there are four types of priests:- brahmā, hotā, adhvaryu, and udgātā. The brahmā priest is supposed to purify the path of the mind by his own purified mind, while observing silence. The other three priests take care of the path of speech, purifying it by their pure words. But suppose the brahmā priest breaks his silence while the reading of the morning anuvāka is going on, before the paridhānīya Ṛk hymn has begun. He is supposed to remain silent then, with his mind on a high level. Through this he is to purify the path of the mind. But if he breaks his silence, his mind is no longer ‘pure.’ Then the sacrificer has to make do with only one path—the path of speech. His position is now like that of a one-legged man trying to walk, or like a one-wheeled chariot trying to move. Both the sacrificer and the sacrifice are doomed, and the sacrificer is to be regarded as having committed a sin.

maxmuller

2. The Brahman priest performs one of them in his mind ^[1], the Hotri, Adhvaryu, and Udgâtri priests perform the other by words. When the Brahman priest, after the Prâtaranuvâka ceremony has begun, but before the recitation of the Paridhânîyâ hymn, has (to break his silence and) to speak,

CHANDOGYA 4-16-3

अन्यतरामेव वर्तनीꣳ सꣳस्करोति हीयतेऽन्यतरा ।

स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो ।

रिष्यत्येवमस्य यज्ञोरिष्यति यज्ञꣳ रिष्यन्तं ।

यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति ॥ ४-१६-३॥

anyatarāmeva vartanīm̐ sam̐skaroti hīyate'nyatarā |

sa yathaikapādvrajanratho vaikena cakreṇa vartamāno |

riṣyatyevamasya yajñoriṣyati yajñam̐ riṣyantaṃ |

yajamāno'nuriṣyati sa iṣṭvā pāpīyānbhavati || 4-16-3||

maxmuller

3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured; yes, having sacrificed, he becomes worse.

CHANDOGYA 4-16-4

अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा ।

व्यवदत्युभे एव वर्तनी सꣳस्कुर्वन्ति न हीयतेऽन्यतरा ॥ ४-१६-४॥

atha yatropākṛte prātaranuvāke na purā paridhānīyāyā brahmā |

vyavadatyubhe eva vartanī sam̐skurvanti na hīyate'nyatarā || 4-16-4||

4. But in the case of the sacrifice in which the reading of the morning anuvāka has already begun, and the brahmā priest does not break his silence before the paridhānīya has started, then both paths are purified. Neither of them becomes destroyed.

shankara

Commentary

Word-for-word explanation:-Atha yatra, in the case of that sacrifice; upākṛte prātaḥ anuvāke, in which the reading of the morning anuvāka has begun; purā paridhānīyāyāḥ, before the beginning of the paridhānīya Ṛk hymn; brahmā na vyavavadati, the brahmā priest does not speak; ubhe eva vartanī, both the paths; saṃskurvanti, they purify; na hīyate anyatarā, neither of them is destroyed. Commentary:-There is no commentary available for this verse.

maxmuller

4. But when after the Prâtaranuvâka ceremony has begun, and before the recitation of the Paridhânîyâ hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured.

CHANDOGYA 4-16-5

स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः ।

प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं ।

यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ॥ ४-१६-५॥

sa yathobhayapādvrajanratho vobhābhyāṃ cakrābhyāṃ vartamānaḥ |

pratitiṣṭhatyevamasya yajñaḥ pratitiṣṭhati yajñaṃ pratitiṣṭhantaṃ |

yajamāno'nupratitiṣṭhati sa iṣṭvā śreyānbhavati || 4-16-5||

5. Just as a person with two legs can walk, or a chariot with two wheels can move, and attain the goal, so also his sacrifice succeeds. And if the sacrifice succeeds, the sacrificer also succeeds. He attains much greatness through his sacrifice.

shankara

Commentary

Word-for-word explanation:-Yathā, as; ubhayapāt, a person with both legs; vrajam, walking; vā, or; rathaḥ ubhābhyām cakrābhyām, a chariot with both wheels; vartamānaḥ, moving; pratitiṣṭhati, succeeds; evam, so also; asya yajñaḥ pratitiṣṭhati, his [the sacrificer’s] sacrifice succeeds; yajñam pratitiṣṭhantam yajamānaḥ anupratitiṣṭhati, if the sacrifice succeeds, the sacrificer also succeeds; saḥ, he [the sacrificer]; iṣṭvā śreyān bhavati, becomes greater through his sacrifice. Iti ṣoḍaśaḥ khaṇḍaḥ, here ends the sixteenth section. Commentary:-

maxmuller

5. As a man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better.

Prapathaka: 73/154 (10)

CHANDOGYA 4-17-1

॥ इति षोडशः खण्डः ।

प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानाꣳ ।

रसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः ॥ ४-१७-१॥

|| iti ṣoḍaśaḥ khaṇḍaḥ |

prajāpatirlokānabhyatapatteṣāṃ tapyamānānām̐ |

rasānprāvṛhadagniṃ pṛthivyā vāyumantarikṣātādityaṃ divaḥ || 4-17-1||

1. Prajāpati worshipped the worlds, and from those which he worshipped he was able to extract their essence. From earth he took fire, from the interspace he took air, and from heaven he took the sun.

shankara

Commentary

Word-for-word explanation:-Prajāpatiḥ lokān abhyatapat, Prajāpati worshipped the worlds; teṣām tapyamānānām, from those which were worshipped; rasān prāvṛhat, he extracted the essence; agnim pṛthivyāḥ, fire from the earth; vāyum antarikṣāt, air from the space between the earth and heaven; ādityam divaḥ, and the sun from heaven. Commentary:-The brahmā priest must observe silence to maintain the sanctity of the sacrifice he is performing. If the sanctity is lost, then the purpose of the sacrifice will be defeated. So if, for some reason or other, the sanctity is lost, due amends have to be made. One way to make amends is to seek the blessings of the lokas, the worlds. You pray to the worlds and then you are able to get their essence to support Your worship of the worlds is the amends you make, and the extracts you get in return are the blessings that protect you.

maxmuller

1. Pragâpati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vâyu (air) from the sky, Âditya (the sun) from heaven.

CHANDOGYA 4-17-2

स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानाꣳ ।

रसान्प्रावृहदग्नेरृचो वायोर्यजूꣳषि सामान्यादित्यात् ॥ ४-१७-२॥

sa etāstisro devatā abhyatapattāsāṃ tapyamānānām̐ |

rasānprāvṛhadagnerṛco vāyoryajūm̐ṣi sāmānyādityāt || 4-17-2||

2. Then he worshipped these three deities. From those which he worshipped he extracted the essence. He got the Ṛk mantras from fire, the Yajuḥ mantras from air, and the Sāma mantras from the sun.

shankara

Commentary

Word-for-word explanation:-Saḥ etāḥ tisraḥ devatāḥ abhyatapat, [then] he worshipped these three deities [fire, air, and the sun]; tāsām tapyamānānām, from those which he worshipped; rasān prāvṛhat, he extracted the essence; agneḥ ṛcaḥ, the Ṛk mantras from fire; vāyoḥ yajūṃṣi, the Yajuḥ mantras from air; sāmāni ādityāt, the Sāma mantras from the sun. Commentary:-There is no commentary available for this verse.

maxmuller

2. He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the Rik verses from Agni, the Yagus verses from Vâyu, the Sâman verses from Âditya.

CHANDOGYA 4-17-3

स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया ।

रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति ।

सामभ्यः ॥ ४-१७-३॥

sa etāṃ trayīṃ vidyāmabhyatapattasyāstapyamānāyā |

rasānprāvṛhadbhūrityṛgbhyo bhuvariti yajurbhyaḥ svariti |

sāmabhyaḥ || 4-17-3||

3. Then Prajāpati worshipped these three Vedas. And from those Vedas that were worshipped he extracted the essence. From the Ṛg Veda he got ‘bhūḥ,’ from the Yajur Veda he got ‘bhuvaḥ,’ and from the Sāma Veda he got ‘svaḥ’.

shankara

maxmuller

10. 'He saves the Kurus as a mare' (viz. a Brahman priest who knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it.

Prapathaka: 74/154 (15)

CHANDOGYA 5-1-1

॥ इति चतुर्थोऽध्यायः ।

॥ पञ्चमोऽध्यायः ।

6. The five senses quarrelled together ^[1], who was the best, saying, I am better, I am better.

CHANDOGYA 5-1-7

ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः ।

श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं ।

पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति ॥ ५-१-७॥

te ha prāṇāḥ prajāpatiṃ pitarametyocurbhagavanko naḥ |

śreṣṭha iti tānhovāca yasminva utkrānte śarīraṃ |

pāpiṣṭhataramiva dṛśyeta sa vaḥ śreṣṭha iti || 5-1-7||

7. The organs then went to their father Prajāpati and said, ‘Revered sir, who among us is the best?’ He replied, ‘He is the best among you on whose departure the body becomes totally untouchable’.

shankara

Commentary

Word-for-word explanation:-Te ha prāṇāḥ, those organs; pitaram prajāpatim etya, coming to their father Prajāpati; ucuḥ, said; bhagavan, revered sir; naḥ, among us; kaḥ śreṣṭhaḥ iti, who is the best; tān ha uvāca, he said to them; vaḥ, among you; yasmin utkrānte, on whose leaving; śarīram pāpiṣṭhataram iva dṛśyeta, the body appears to be untouchable; saḥ vaḥ śreṣṭhaḥ, he is the best among you. Commentary:-We all know what happens when life leaves the body. It is not the same body. It shrinks. It becomes ugly. And soon it starts decomposing. No one wants to touch it. Prajāpati indirectly declared in this way that prāṇa was the best among them. When Prajāpati said this, he changed his voice lest he hurt the other organs. The way he changed his voice is called kaku.

maxmuller

7. They went to their father Pragâpati and said:- 'Sir, who is the best of us?' He replied:- 'He by whose departure the body seems worse than worst, he is the best of you.'

CHANDOGYA 5-1-8

सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच ।

कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः ।

प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा श‍ृण्वन्तः श्रोत्रेण ।

ध्यायन्तो मनसैवमिति प्रविवेश ह वाक् ॥ ५-१-८॥

sā ha vāguccakrāma sā saṃvatsaraṃ proṣya paryetyovāca |

kathamaśakatarte majjīvitumiti yathā kalā avadantaḥ |

prāṇantaḥ prāṇena paśyantaścakṣuṣā śa‍ṛṇvantaḥ śrotreṇa |

dhyāyanto manasaivamiti praviveśa ha vāk || 5-1-8||

8. First speech left the body. After staying away one whole year, he came back and asked the other organs, ‘How did you sustain yourselves in my absence?’ The rest of the organs said:- ‘Just as mute people do without speaking, but they are able to survive by breathing, and see with the eyes, hear with the ears, and think with the mind. We did the same.’ Hearing all this, speech re-entered the body.

shankara

Commentary

Word-for-word explanation:-Sā ha vāk, that speech; ut-cakrāma, left [the body]; saṃvatsaram proṣya, after staying away one year; sā paretya uvāca, he came back and said; mat ṛte, in my absence; katham, how; jīvitum aśakata iti, did you manage to survive; yathā kalāḥ, [the other organs said:-] just as the mute; avadantaḥ, do not speak; praḥantaḥ prāṇena, [but] are able to survive with the help of prāṇa, the vital force; paśyantaḥ cakṣuṣā, to see with the help of the eyes; śṛṇvantaḥ śrotreṇa, to hear with the help of the ears; dhyāyantaḥ manasā, to think with the help of the mind; evam iti, in the same way; vāk praviveśa ha, [hearing this] speech re-entered the body. Commentary:-There is no commentary available for this verse.

maxmuller

8. The tongue (speech) departed, and having been absent for a year, it came round and said:- 'How have you been able to live without me?' They replied:- 'Like mute people, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus we lived.' Then speech went back.

CHANDOGYA 5-1-9

चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच ।

कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः ।

प्राणन्तः प्राणेन वदन्तो वाचा श‍ृण्वन्तः श्रोत्रेण ।

ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः ॥ ५-१-९॥

cakṣurhoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca |

kathamaśakatarte majjīvitumiti yathāndhā apaśyantaḥ |

prāṇantaḥ prāṇena vadanto vācā śa‍ṛṇvantaḥ śrotreṇa |

dhyāyanto manasaivamiti praviveśa ha cakṣuḥ || 5-1-9||

9. Next the organ of vision left the body. After staying away one whole year, it came back and asked the other organs, ‘How did you sustain yourselves in my absence?’ The rest of the organs said:- ‘Just as blind people do without seeing, but they are able to survive by breathing, and speak with the organ of speech, hear with the ears, and think with the mind. We did the same.’ Hearing all this, the organ of vision re-entered the. body.

shankara

Commentary

Word-for-word explanation:-Cakṣuḥ ha, the organ of vision; ut-cakrāma, left [the body]; saṃvatsaram proṣya, after staying away one year; tat paretya uvāca, it came back and said; mat ṛte, in my absence; katham, how; jīvitum aśakata iti, did you manage to survive; yathā andhāḥ, [the other organs said:-] just as the blind; apaśyantaḥ, do not see; prāṇantaḥ prāṇena, [but] are able to survive with the help of prāṇa, the vital force; vadantaḥ vācā, to speak with the help of the organ of speech; śṛṇvantaḥ śrotreṇa, to hear with the help of the ears; dhyāyantaḥ manasā, to think with the help of the mind; evam iti, in the same way; cakṣuḥ praviveśa ha, [hearing this] the organ of vision re-entered the body. Commentary:-There is no commentary available for this verse.

maxmuller

9. The eye (sight) departed, and having been absent for a year, it came round and said:- 'How have you been able to live without me?' They replied:- 'Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.' Then the eye went back.

CHANDOGYA 5-1-10

श्रोत्रꣳ होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच ।

कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अश‍ृण्वन्तः ।

प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ।

ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम् ॥ ५-१-१०॥

śrotram̐ hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca |

kathamaśakatarte majjīvitumiti yathā badhirā aśa‍ṛṇvantaḥ |

prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā |

dhyāyanto manasaivamiti praviveśa ha śrotram || 5-1-10||

10. Next the organ of hearing left the body. After staying away one whole year, it came back and asked the other organs, ‘How did you sustain yourselves in my absence?’ The rest of the organs said:- ‘Just as deaf people do without hearing, but they are able to survive by breathing, and speak with the organ of speech, see with the eyes, and think with the mind. We did the same.’ Hearing all this, the organ of hearing re-entered the body.

shankara

Commentary

Word-for-word explanation:-Śrotram ha, the organ of hearing; ut-cakrāma, left [the body]; saṃvatsaram proṣya, after staying away one year; tat paretya uvāca, it came back and said; mat ṛte, in my absence; katham, how; jīvitum aśakata iti, did you manage to survive; yathā badhirāḥ, [the other organs said:-] just as the deaf; aśṛṇvantaḥ, do not hear; prāṇantaḥ prāṇena, [but] are able to survive with the help of prāṇa, the vital force; vadantaḥ vācā, to speak with the help of the organ of speech; paśyantaḥ cakṣuṣā, to see with the help of the eyes; dhyāyantaḥ manasā, to think with the help of the mind; evam iti, in the same way; śrotram praviveśa ha, [hearing this] the organ of hearing re-entered the body. Commentary:-There is no commentary available for this verse.

maxmuller

10. The ear (hearing) departed, and having been absent for a year, it came round and said:- 'How have you been able to live without me?' They replied:- 'Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.' Then the ear went back.

CHANDOGYA 5-1-11

मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच ।

कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः ।

प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ।

श‍ृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः ॥ ५-१-११॥

mano hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca |

kathamaśakatarte majjīvitumiti yathā bālā amanasaḥ |

prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā |

śa‍ṛṇvantaḥ śrotreṇaivamiti praviveśa ha manaḥ || 5-1-11||

11. Next the mind left the body. After staying away one whole year, he came back and asked the other organs, ‘How did you sustain yourselves in my absence?’ The rest of the organs said:- ‘Just as children do without thinking for themselves, but they are able to survive by breathing, and speak with the organ of speech, see with the eyes, and hear with the ears. We did the same.’ Hearing all this, the mind re-entered the body.

shankara

Commentary

Word-for-word explanation:-Manaḥ ha, the mind; ut-cakrāma, left [the body]; saṃvatsaram proṣya, after staying away one year; tat paretya uvāca, he came back and said; mat ṛte, in my absence; katham, how; jīvitum aśakata iti, did you manage to survive; yathā bālāḥ, [the other organs said:-] just as the children; amanasaḥ, do not receive much support from the mind; prāṇantaḥ prāṇena, [but] are able to survive with the help of prāṇa, the vital force; vadantaḥ vācā, to speak with the help of the organ of speech; paśyantaḥ cakṣuṣā, to see with the help of the eyes; śṛṇvantaḥ śrotreṇa, to hear with the help of the ears; evam iti, in the same way; manaḥ praviveśa ha, [hearing this] the mind re-entered the body. Commentary:-There is no commentary available for this verse.

Commentary

Word-for-word explanation:-Na vai vācaḥ, not organs of speech; na cakṣūṃṣi, not eyes; na śrotrāṇi, not ears; na manāṃsi, not minds; iti eva ācakṣate, they say; prāṇāḥ iti eva ācakṣate, they say the prāṇas; hi, for; prāṇaḥ bhavati, prāṇa has become; etāni sarvāṇi, all these. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-The Self is the source of everything that exists, living or non-living. The Self manifests itself in many forms—as human beings, animals, plants, etc. And it is because of the Self that we live, speak, and act. Human beings have two sets of organs—organs of perception and organs of action. We also have a mind. These organs are powerful, but the most powerful is the mind. Yet none of these organs is independent. Each one exists and functions only to serve the Self, the master. The Self is within the body as well as without. Within the body it is the Ātman, which functions through prāṇa, the vital breath. As prāṇa, it animates the body and all the organs. Without prāṇa, the body with all its organs is dead, useless.

maxmuller

15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (prâna, the senses). For breath are all these.

Prapathaka: 75/154 (8)

CHANDOGYA 5-2-1

॥ इति प्रथमः खण्डः ।

स होवाच किं मेऽन्नं भविष्यतीति यत्किंचिदिदमा ।

श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ।

ह वै नाम प्रत्यक्षं न ह वा एवंविदि किंचनानन्नं ।

भवतीति ॥ ५-२-१॥

|| iti prathamaḥ khaṇḍaḥ |

sa hovāca kiṃ me'nnaṃ bhaviṣyatīti yatkiṃcididamā |

śvabhya ā śakunibhya iti hocustadvā etadanasyānnamano |

ha vai nāma pratyakṣaṃ na ha vā evaṃvidi kiṃcanānannaṃ |

bhavatīti || 5-2-1||

1. Prāṇa then asked, ‘What will be my food?’ The other organs said:- ‘Anything that even dogs, birds, and other animals can eat in this world is your food.’ All that is food for ana. Ana is a name of prāṇa. For one who knows this nothing is uneatable. [That is, he can eat any food that an animal can eat.]

shankara

Commentary

Word-for-word explanation:-Saḥ ha uvāca, he [prāṇa] asked; kim me annam bhaviṣyati iti, what will be my food; iti ucuḥ ha, [the other organs] replied; ā-śvabhyaḥ ā-śakunibhyaḥ, for dogs as well as birds; yat idam kiñcit, whatever there is; tat vai, all that; etat anasya annam, is this food for prāṇa; anaḥ ha vai nāma pratyakṣam, ‘ana’ is the name of prāṇa itself; ha vai evam vidi, for one who knows thus; kiñcana na anannam bhavati iti, nothing becomes uneatable [i.e., anything an animal can eat is food for him]. Commentary:-There is some difference between the words prāṇa and ana. Prāṇa has a limited meaning. It refers to something characterized by breathing. It breathes, and in order to keep breathing it needs food. It may be a specific kind of food. It may not eat every kind of food. Ana, however, is that which can eat any kind of food. The Bṛhadāraṇyaka Upaniṣad (1.5.23) says, ‘The sun rises and sets in prāṇa.’ It also says that the person who knows the true nature of prāṇa is one from whom the sun rises and into whom it sets.

maxmuller

1. Breath said:- 'What shall be my food?' They answered:- 'Whatever there is, even unto dogs and birds.' Therefore this is food for Ana (the breather). His name is clearly Ana ^[1]. To him who knows this there is nothing that is not (proper) food.

CHANDOGYA 5-2-2

स होवाच किं मे वासो भविष्यतीत्याप इति ।

होचुस्तस्माद्वा एतदशिष्यन्तः ।

पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति ।

लम्भुको ह वासो भवत्यनग्नो ह भवति ॥ ५-२-२॥

sa hovāca kiṃ me vāso bhaviṣyatītyāpa iti |

hocustasmādvā etadaśiṣyantaḥ |

purastāccopariṣṭāccādbhiḥ paridadhati |

lambhuko ha vāso bhavatyanagno ha bhavati || 5-2-2||

2. Prāṇa asked, ‘What will be my covering?’ The organs replied, ‘Water.’ This is why, before and after eating their meals, people cover him with water [i.e., they sip water]. He then becomes covered with a cloth and is no longer naked.

shankara

Commentary

Word-for-word explanation:-Saḥ ha uvāca, he [prāṇa] said; kim me vāsaḥ bhaviṣyati iti, what will be my covering; āpaḥ iti ha ucuḥ, [the other organs] replied, ‘Water’; tasmāt, that is why; vai aśiṣyantaḥ purastāt ca, people before eating; upariṣṭāt ca, and after [eating]; etat adbhiḥ paridadhati, cover him [prāṇa] with water [i.e., they sip water]; lambhukaḥ ha vāsaḥ bhavati, thereby he becomes covered with a cloth; anagnaḥ ha bhavati, he is no longer naked. Commentary:-The water that is sipped before the meal is said to be the lower cloth, and that which is sipped afterwards is said to be the upper cloth.

maxmuller

2. He said:- 'What shall be my dress?' They answered:- 'Water.' Therefore wise people, when they are going to eat food, surround their food before and after with water ^[1].' He (prâna) thus gains a dress, and is no longer naked ^[2]'.

CHANDOGYA 5-2-3

तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच ।

यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः ।

प्ररोहेयुः पलाशानीति ॥ ५-२-३॥

taddhaitatsatyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca |

yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ |

praroheyuḥ palāśānīti || 5-2-3||

3. Having told this to Vyāghrapada’s son Gośruti, Satyakāma Jābāla said, ‘If a person tells this even to a dry stump [of a tree], branches and leaves will grow off it’.

shankara

Commentary

Word-for-word explanation:-Tat ha etat, this [teaching]; satyakāmaḥ jābālaḥ, Satyakāma Jābāla; gośrutaye vaiyāhrapadyāya uktva, saying to Vyāghrapada’s son Gośruti; uvāca, he said; yadi api, even if; etat, this [teaching]; śuṣkāya athāṇave brūyāt, a person gives to a dry stump; śākhāḥ praroheyuḥ palāśān, branches and leaves; jāyeran eva asmin, will grow off it. Commentary:-This verse is meant to praise the philosophy of prāṇa. Teaching this philosophy to Gośruti, the son of Vyāghrapada, Satyakāma said that this teaching is capable of restoring life to a dead tree. Even if there is only a dry stump of a tree, leaves and branches will begin to sprout from it on hearing this teaching. Imagine then what effect it will produce if it is taught to a living human being.

maxmuller

3. Satyakâma Gâbâla, after he had communicated this to Gosruti Vaiyâghrapadya, said to him:- 'If you were to tell this to a dry stick, branches would grow, and leaves spring from it.'

________________

CHANDOGYA 5-2-4

अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्याꣳ ।

रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठाय ।

श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे ।

सम्पातमवनयेत् ॥ ५-२-४॥

atha yadi mahajjigamiṣedamāvāsyāyāṃ dīkṣitvā paurṇamāsyām̐ |

rātrau sarvauṣadhasya manthaṃ dadhimadhunorupamathya jyeṣṭhāya |

śreṣṭhāya svāhetyagnāvājyasya hutvā manthe |

sampātamavanayet || 5-2-4||

4. Then if anyone wishes to attain greatness, he should first become initiated on a new moon day, and after that, on the night of a full moon, he should prepare a paste of various herbs and mix them together with curd and honey. He should then offer this oblation to the fire saying, ‘Jyeṣṭhāya śreṣṭhāya svāhā,’ [i.e., Svāhā to the oldest and to the best]. Whatever is left over in the offering spoon he should put into the homa pot.

shankara

Commentary

Word-for-word explanation:-Atha yadi, then if; mahat jigamiṣet, a person wants to attain greatness; amāvāsyāyām dīkṣitvā, having been initiated on the day of a new moon; paurṇamāsyām rātrau, on the night of the full moon; sarvauṣadhyasya mantham, a paste of various herbs; dadhi-madhunoḥ upamathya, [and] mixing with curd and honey; jyeṣṭhāya śreṣṭhāya svāhā iti, say ‘Svāhā to the oldest and the best’; agnau ājyasya hutvā, offer this as oblations to the fire; manthe sampātam avanayet, put the residue from the offering spoon in the pot. Commentary:-If a person wants to attain greatness, it should not be for worldly gain, but for his spiritual benefit. Here, some instructions are given concerning the sacrifices he should perform. Prior to those sacrifices, however, he should practise strict self-control for some time. This whole discipline is intended to take him to a higher world after death, but the over-all result is that he becomes a better person spiritually.

maxmuller

4. If ^[1] a man wishes to reach greatness, let him perform the Dîkshâ ^[2] (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (âvasathya laukika), saying; 'Svâhâ to the oldest and the best.' After that let him throw all that remains (of the ghee) ^[3] into the mash.

CHANDOGYA 5-2-5

वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे ।

सम्पातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा ।

मन्थे सम्पातमवनयेत्सम्पदे स्वाहेत्यग्नावाज्यस्य हुत्वा ।

मन्थे सम्पातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा ।

मन्थे सम्पातमवनयेत् ॥ ५-२-५॥

vasiṣṭhāya svāhetyagnāvājyasya hutvā manthe |

sampātamavanayetpratiṣṭhāyai svāhetyagnāvājyasya hutvā |

manthe sampātamavanayetsampade svāhetyagnāvājyasya hutvā |

manthe sampātamavanayedāyatanāya svāhetyagnāvājyasya hutvā |

manthe sampātamavanayet || 5-2-5||

5. Saying, ‘Vasiṣṭhāya svāhā’ [i.e., svāhā to high standing], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot. Saying, ‘Pratiṣṭhāyai svāhā’ [i.e., svāhā to the support], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot. Saying, ‘Sampade svāhā’ [i.e., svāhā to affluence], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot. Saying, ‘Āyatanāya svāhā’ [i.e., svāhā to the abode], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot.

shankara

Commentary

Word-for-word explanation:-Vasiṣṭhāya svāhā iti, saying ‘Vasiṣṭhāya svāhā’ [i.e., Svāhā to high standing]; agnau ājyasya hutvā, one should offer the oblation to the fire; manthe sampātam avanayet, and put whatever is left over in the offering spoon into the homa pot; pratiṣṭhāyai svāhā iti, saying ‘Pratiṣṭhāyai svāhā’ [i.e., Svāhā to the support]; agnau ājyasya hutvā, one should offer the oblation to the fire; manthe sampātam avanayet, and put whatever is left over in the offering spoon into the homa pot; sampade svāhā iti, saying ‘Sampade svāhā’ [i.e., Svāhā to affluence]; agnau ājyasya hutvā, one should offer the oblation to the fire; manthe sampātam avanayet, and put whatever is left over in the offering spoon into the homa pot; āyatanāya svāhā iti, saying ‘Āyatanāya svāhā’ [i.e., Svāhā to the abode]; agnau ājyasya hutvā, one should offer the oblation to the fire; manthe sampātam avanayet, and put whatever is left over in the offering spoon into the homa pot. Commentary:-There is no commentary available for this verse.

maxmuller

5. In the same manner let him pour ghee on. the fire, saying, 'Svâhâ to the richest.' After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, 'Svâhâ to the firm rest.' After that let him throw all that remains together into the mash. In the same manner let him pour ghee on the fire, saying, 'Svâhâ to success.' After that let him throw all that remains together into the mash.

CHANDOGYA 5-2-6

अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा ।

हि ते सर्वमिदꣳ स हि ज्येष्ठः श्रेष्ठो राजाधिपतिः ।

स मा ज्यैष्ठ्यꣳ श्रैष्ठ्यꣳ राज्यमाधिपत्यं ।

गमयत्वहमेवेदꣳ सर्वमसानीति ॥ ५-२-६॥

atha pratisṛpyāñjalau manthamādhāya japatyamo nāmāsyamā |

hi te sarvamidam̐ sa hi jyeṣṭhaḥ śreṣṭho rājādhipatiḥ |

sa mā jyaiṣṭhyam̐ śraiṣṭhyam̐ rājyamādhipatyaṃ |

gamayatvahamevedam̐ sarvamasānīti || 5-2-6||

6. Then, moving some distance from the fire and holding the homa pot in his hands, he keeps repeating the mantra:- ‘You are named ama, because all this rests on you. You are the first, the best, outstanding, and supreme. May I also be the first, the best, outstanding, and supreme. May I be all all this.’

shankara

Commentary

Word-for-word explanation:-Atha, then; pratisṛpya, moving away [from the fire]; añjalau mantham ādhāya, holding the homa pot in his hands; japati, he keeps repeating; amaḥ nāma asi, you are named ‘ama’; amā hi te, because on you [as prāṇa]; sarvam idam, all this [rests]; saḥ hi jyeṣṭhaḥ śreṣṭhaḥ, he [i.e., prāṇa, called here ‘ama’] is the oldest and the best; rājā, princely; adhipatiḥ, supreme; saḥ, that [prāṇa]; mā gamayatu, make me; jyaiṣṭhyam śraiṣṭhyam rājyam ādhipatyam, the first, the best, outstanding, and supreme; aham eva idam sarvam asāni iti, may I be all this. Commentary:-According to Śaṅkara, ama is another name for prāṇa. The whole world rests on prāṇa. This is why prāṇa is also called ama (all). Prāṇa is the best and the highest. Prāṇa is this world.

maxmuller

6. Then going forward and placing the mash in his hands, he recites:- 'Thou (Prâna) art Ama ^[1] by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign May he make me the oldest, the best, the king, the sovereign. May I be all this.'

CHANDOGYA 5-2-7

अथ खल्वेतयर्चा पच्छ आचामति तत्सवितुर्वृणीमह ।

इत्याचामति वयं देवस्य भोजनमित्याचामति श्रेष्ठꣳ ।

सर्वधातममित्याचामति तुरं भगस्य धीमहीति सर्वं पिबति ।

निर्णिज्य कꣳसं चमसं वा पश्चादग्नेः संविशति चर्मणि वा ।

स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं ।

पश्येत्समृद्धं कर्मेति विद्यात् ॥ ५-२-७॥

atha khalvetayarcā paccha ācāmati tatsaviturvṛṇīmaha |

ityācāmati vayaṃ devasya bhojanamityācāmati śreṣṭham̐ |

sarvadhātamamityācāmati turaṃ bhagasya dhīmahīti sarvaṃ pibati |

nirṇijya kam̐saṃ camasaṃ vā paścādagneḥ saṃviśati carmaṇi vā |

sthaṇḍile vā vācaṃyamo'prasāhaḥ sa yadi striyaṃ |

paśyetsamṛddhaṃ karmeti vidyāt || 5-2-7||

7. Then, while saying this Ṛk mantra foot by foot, he eats some of what is in the homa pot. He says, ‘We pray for that food of the shining deity,’ and then eats a little of what is in the homa pot. Saying, ‘We eat the food of that deity,’ he eats a little of what is in the homa pot. Saying, ‘It is the best and the support of all,’ he eats a little of what is in the homa pot. Saying, ‘We quickly meditate on Bhaga,’ he eats the rest and washes the vessel or spoon. Then, with his speech and mind under control, he lies down behind the fire, either on the skin of an animal or directly on the sacrificial ground. If he sees a woman in his dream, he knows that the rite has been successful [and that he will succeed in whatever he does].

shankara

Commentary

Word-for-word explanation:-Atha khalu etayā ṛcā, then while [saying] this Ṛk mantra; pacchaḥ foot by foot; ācāmati, he eats a little [of what is in the homa pot]; tat savituḥ vṛṇīmahe, we pray for that [food] of the shining deity; iti ācāmati, saying this he eats a little [of what is in the homa pot]; vayam devasya bhojanam, we eat the food of the deity; iti ācāmati, saying this he eats a little [of what is in the homa pot]; śreṣṭham sarvadhātamam, it is the best and the support of all; iti ācāmati, saying this he eats a little [of what is in the homa pot]; turam, quickly; bhagasya dhīmahi, we meditate on Bhaga; iti sarvam pibati, saying this he drinks the rest; nirṇijya kaṃsam, [and] washing the vessel [i.e., the homa pot]; vā camasam, or spoon; aprasāhaḥ, with his mind under control; vācaṃyamaḥ, [and] his speech under control; agneḥ paścāt, behind the fire; carmaṇi vā sthaṇḍile vā, on the skin of an animal or directly on the sacrificial ground; saṃviśati, he sleeps; saḥ yadi, if he; striyam paśyet, sees a woman [in his dream]; karma samṛddham, the sacrificial rite is successful; iti vidyāt, he knows that. Commentary:-While eating, the sacrificer should repeat the appropriate mantra. That is, he should eat a little and then repeat one foot of the Ṛk mantra; then eat a little more and repeat another foot, and so on. What is this mantra? It is a prayer to Savitā, the sun god. If you repeat this prayer with the appropriate rite, you will become as bright and pure as the sun.

maxmuller

7. Then he eats with the following Rik verse at every foot:- 'We choose that food'--here he swallows--'Of the divine Savitri (prâna)'--here he swallows--'The best and all-supporting food'--here he swallows--'We meditate on the speed of Bhaga (Savitri, prâna)'--here he drinks all.

CHANDOGYA 5-2-8

तदेष श्लोको यदा कर्मसु काम्येषु स्त्रियꣳ स्वप्नेषु ।

पश्यन्ति समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने ।

तस्मिन्स्वप्ननिदर्शने ॥ ५-२-८॥

tadeṣa śloko yadā karmasu kāmyeṣu striyam̐ svapneṣu |

paśyanti samṛddhiṃ tatra jānīyāttasminsvapnanidarśane |

tasminsvapnanidarśane || 5-2-8||

8. Here is a verse in this connection:- When one sees a woman in a dream while performing a rite for the fulfillment of a desire, that means it is successful. One can know this from the dream.

shankara

Commentary

Word-for-word explanation:-Tat eṣaḥ ślokaḥ, here is a verse on the subject; yadā, when; karmasu kāmyeṣu, in a rite for fulfilling a desire; striyam svapneṣu paśyati, one sees a woman in a dream; samṛddhim tatra, there is success; jānīyāt tasmin svapnanidarśane tasmin svapnanidarśane, one knows from seeing this in a dream, from seeing this in a dream. Iti dvitīyaḥ khaṇḍaḥ, here ends the second section. Commentary:-

maxmuller

8. Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded.

Prapathaka: 76/154 (7)

CHANDOGYA 5-3-1

॥ इति द्वितीयः खण्डः ।

श्वेतकेतुर्हारुणेयः पञ्चालानाꣳ समितिमेयाय ।

तꣳ ह प्रवाहणो जैवलिरुवाच कुमारानु ।

त्वाशिषत्पितेत्यनु हि भगव इति ॥ ५-३-१॥

|| iti dvitīyaḥ khaṇḍaḥ |

śvetaketurhāruṇeyaḥ pañcālānām̐ samitimeyāya |

tam̐ ha pravāhaṇo jaivaliruvāca kumārānu |

tvāśiṣatpitetyanu hi bhagava iti || 5-3-1||

1. Once Śvetaketu, the grandson of Aruṇa, went to the court of the Pañcālas. Pravāhaṇa, the son of Jīvala, asked him, ‘Young man, did your father teach you?’ [Śvetaketu replied:-] ‘Yes, revered sir, he did’.

shankara

Commentary

Word-for-word explanation:-Śvetaketuḥ āruṇeyaḥ ha, once Śvetaketu, the grandson of Aruṇa; pañcālānām samitim eyāya, went to the court of the Pañcālas; tam ha, to him; pravāhaṇaḥ jaivaliḥ uvāca, Pravāhaṇa, the son of Jīvala, said; kumāra, young man; tvā pitā anu-aśiṣat iti, did your father teach you; bhagavaḥ anu hi iti, yes, revered sir, he did. Commentary:-Those who want liberation should have a strong spirit of renunciation, and they should know the nature of everything, from Brahmā to a blade of grass. Earlier there was a discussion on prāṇa. Now a discussion on agni, fire, begins. The story of Śvetaketu and his father is being introduced here for that purpose.

maxmuller

1. Svetaketu Âruneya went to an assembly ^[1] of the Pañkâlas. Pravâhana Gaivali ^[2] said to him:- 'Boy, has your father instructed you?' 'Yes, Sir,' he replied.

CHANDOGYA 5-3-2

वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ ।

यथा पुनरावर्तन्त३ इति न भगव इति वेत्थ ।

पथोर्देवयानस्य पितृयाणस्य च व्यावर्तना३ इति ।

न भगव इति ॥ ५-३-२॥

vettha yadito'dhi prajāḥ prayantīti na bhagava iti vettha |

yathā punarāvartanta3 iti na bhagava iti vettha |

pathordevayānasya pitṛyāṇasya ca vyāvartanā3 iti |

na bhagava iti || 5-3-2||

2. [Pravāhaṇa asked,] ‘Do you have any idea where, from this world, human beings go in heaven?’ ‘No, sir, I have no idea,’ [replied Śvetaketu]. ‘Do you know how they come back?’ ‘No, sir, I don’t.’ ‘Have you any idea where the two paths—the path of the gods and the path of the ancestors—part?’ ‘No, sir, I don’t know’.

shankara

Commentary

Word-for-word explanation:-Vettha, do you know; yat, where; itaḥ, from this place; adhi, high up; prajāḥ, living beings; prayanti iti, go; na bhagavaḥ iti, no, revered sir, I don’t; vettha, do you know; yathā, the way; punaḥ āvartante iti, they come back; na bhagavaḥ iti, no, revered sir, I don’t; vettha, do you know; pathoḥ, of the two paths; devayānasya, the path of the gods; pitṛyāṇasya ca, and the path of the ancestors; vyāvartanā iti, where they part; na bhagavaḥ iti, no, revered sir, I don’t. Commentary:-The path of the gods and the path of the manes both go the same way for some distance. They separate only towards the end. Śvetaketu did not know at what point they separate, nor did he know what path those who are reborn take while coming back to the earth.

maxmuller

2. 'Do you know to what place men go from here?' 'No, Sir,' he replied. 'Do you know how they return again?' 'No Sir,' he replied. 'Do you know where the path of Devas and the path of the fathers diverge?' 'No, Sir,' he replied.

CHANDOGYA 5-3-3

वेत्थ यथासौ लोको न सम्पूर्यत३ इति न भगव इति ।

वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो ।

भवन्तीति नैव भगव इति ॥ ५-३-३॥

vettha yathāsau loko na sampūryata3 iti na bhagava iti |

vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso |

bhavantīti naiva bhagava iti || 5-3-3||

3. [Pravāhaṇa asked,] ‘Do you know why the other world [the world of the moon] is not filled with people?’ [Śvetaketu replied,] ‘No, revered sir, I don’t know.’ ‘Do you know why after the fifth oblation water comes to be called “puruṣa” [man]?’ ‘No, sir, I don’t know’.

shankara

Commentary

Word-for-word explanation:-Vettha yathā, do you know why; asau lokaḥ, that world [i.e., the world of the moon]; na sampūryate iti, is not filled up; na bhagavaḥ iti, no, revered sir; vettha yathā, do you know why; pañcamyām āhutau, after the fifth oblation; āpaḥ puruṣavacasaḥ bhavanti iti, water becomes known as ‘man’; na eva bhagavaḥ iti, no, revered sir, I don’t. Commentary:-There is no commentary available for this verse.

maxmuller

3. 'Do you know why that world ^[1] never becomes full?' 'No, Sir,' he replied. 'Do you know why in the fifth libation water is called Man ^[2]? No, Sir,' he replied.

CHANDOGYA 5-3-4

अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न ।

विद्यात्कथꣳ सोऽनुशिष्टो ब्रुवीतेति स हायस्तः ।

पितुरर्धमेयाय तꣳ होवाचाननुशिष्य वाव किल मा ।

भगवानब्रवीदनु त्वाशिषमिति ॥ ५-३-४॥

athānu kimanuśiṣṭho'vocathā yo hīmāni na |

vidyātkatham̐ so'nuśiṣṭo bruvīteti sa hāyastaḥ |

piturardhameyāya tam̐ hovācānanuśiṣya vāva kila mā |

bhagavānabravīdanu tvāśiṣamiti || 5-3-4||

4. [Pravāhaṇa said:-] ‘Why did you say then, “I have been taught”? How can one who does not know these things say, “I have been taught”?’ Śvetaketu was hurt. He went back to his father and said, ‘You have not really taught ṃe, yet you said, “I have taught you.”’.

shankara

Commentary

Word-for-word explanation:-Atha kim anuśiṣṭaḥ anu avocathāḥ, then why did you say, ‘I have been taught’; yaḥ hi imāni na vidyāt, for he who does not know these things; katham saḥ anuśiṣṭaḥ bruvīta iti, how can he say ‘I have been taught’; saḥ, he [Śvetaketu]; ha āyastaḥ, was hurt; pituḥ ardham eyāya, went back to his father’s place; tam ha uvāca, he said to him [i.e., to his father]; mā ananuśiṣya vāva kila, without really teaching me; bhagavān, revered sir; abravīt tvā anu aśiṣam iti, you said, ‘I have taught you.’ Commentary:-There is no commentary available for this verse.

maxmuller

4. 'Then why did you say (you had been) instructed? How could anybody who did not know these things say that he had been instructed?' Then the boy went back sorrowful to the place of his father, and said:- 'Though you had not instructed me, Sir, you said you had instructed me.

CHANDOGYA 5-3-5

पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां ।

नैकंचनाशकं विवक्तुमिति स होवाच यथा मा त्वं ।

तदैतानवदो यथाहमेषां नैकंचन वेद ।

यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति ॥ ५-३-५॥

pañca mā rājanyabandhuḥ praśnānaprākṣītteṣāṃ |

naikaṃcanāśakaṃ vivaktumiti sa hovāca yathā mā tvaṃ |

tadaitānavado yathāhameṣāṃ naikaṃcana veda |

yadyahamimānavediṣyaṃ kathaṃ te nāvakṣyamiti || 5-3-5||

5. [Śvetaketu said:-] ‘That friend of the princes put five questions to me. I was not able to answer a single one of them.’ [He then told his father the five questions. After pondering over them for some time, his father] said:- ‘Those questions you told me about on your return from the court—I am not able to answer even one of them. If I knew the answers, why should I have not told you?’.

shankara

Commentary

Word-for-word explanation:-Rājanyabandhuḥ, the friend of princes; pañca praśnān mā aprākṣīt, asked me five questions; teṣām na ekañcana aśakam vivaktum iti, I was not able to answer a single one of them; saḥ ha uvāca, he [his father] said; yathā mā tvam tadā, [on your return from the court] as you were then; etān, all these [questions]; avadaḥ, you told [me]; yathā, so; aham eṣām na ekañcana veda, I do not know even one of them; yadi aham imān avediṣyam, if I knew them; katham te na avakṣyam iti, why should I not have told you? Commentary:-The word rājanyabandhuḥ, a friend of kings or princes, is not to be taken literally. Here the word is used sarcastically. Actually, the man is a rogue.

maxmuller

5. 'That fellow of a Râganya, asked me five questions, and I could not answer one of them.' The father said:- 'As you have told me these questions of his, I do not know any one of them ^[1]. If I knew these questions, how should I not have told you ^[2]?'

CHANDOGYA 5-3-6

स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हां चकार ।

स ह प्रातः सभाग उदेयाय तꣳ होवाच मानुषस्य ।

भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव ।

राजन्मानुषं वित्तं यामेव कुमारस्यान्ते ।

वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव ॥ ५-३-६॥

sa ha gautamo rājño'rdhameyāya tasmai ha prāptāyārhāṃ cakāra |

sa ha prātaḥ sabhāga udeyāya tam̐ hovāca mānuṣasya |

bhagavangautama vittasya varaṃ vṛṇīthā iti sa hovāca tavaiva |

rājanmānuṣaṃ vittaṃ yāmeva kumārasyānte |

vācamabhāṣathāstāmeva me brūhīti sa ha kṛcchrī babhūva || 5-3-6||

6. Gautama then went to the king’s palace. On his arrival, the king welcomed him respectfully. The next morning, when the king was in his court, Gautama went there to meet him. The king said to him, ‘Revered Gautama, ask for a boon from me—anything a person might wish for.’ Gautama replied:- ‘Let those things be with you. Please tell me whatever you said to my son.’ Hearing this, the king turned pale.

shankara

Commentary

Word-for-word explanation:-Saḥ ha gautamaḥ, then Gautama; rājñaḥ ardham eyāya, went to the king’s palace; prāptāya, when he arrived; tasmai ha arhām cakāra, the king respectfully welcomed him; saḥ, he [Gautama]; ha prātaḥ, the next morning; sabhāge udeyāya, went to see the king in the court; tam ha uvāca, he [the king] said to him [Gautama]; bhagavan gautama, revered Gautama; mānuṣasya vittasya varam vṛṇīthāḥ iti, ask for any precious thing a person may wish for as a boon; saḥ ha uvāca, he [Gautama] said; rājan, O king; tava eva mānuṣam vittam, let the human wealth be yours; yām eva kumārasya ante vācam abhāṣathāḥ, that which you said to my son; tām eva, the same; me brūhi iti, tell me; saḥ ha kṛcchrī babhūva, he [the king] was very depressed. Commentary:-It was against the custom for a kṣatriya, a king, to teach a brāhmin. This is why the king became depressed.

maxmuller

6. Then Gautama went to the king's place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly ^[1]. The king said to him:- 'Sir, Gautama, ask a boon of such things as men possess.' He replied:- 'Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.'

CHANDOGYA 5-3-7

तꣳ ह चिरं वसेत्याज्ञापयांचकार तꣳ होवाच ।

यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ।

ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव ।

प्रशासनमभूदिति तस्मै होवाच ॥ ५.३.७ ॥ ५-३-७॥

tam̐ ha ciraṃ vasetyājñāpayāṃcakāra tam̐ hovāca |

yathā mā tvaṃ gautamāvado yatheyaṃ na prāktvattaḥ purā vidyā |

brāhmaṇāngacchati tasmādu sarveṣu lokeṣu kṣatrasyaiva |

praśāsanamabhūditi tasmai hovāca || 5.3.7 || 5-3-7||

7. The king then issued orders that Gautama should stay with him for a long time [as a brahmacari. Gautama did that. One day] the king said to him:- ‘O Gautama, regarding the matter which you asked about, no brāhmin before you had access to this knowledge. This is why in the past, in all the worlds, it was only the kṣatriyas who had the right to impart this knowledge.’ Having said this, he proceeded to teach Gautama.

shankara

Commentary

Word-for-word explanation:-Tam, to him [to Gautama]; ciram vasa ha iti, stay for a long time; ājñāpayāñcakāra, he issued orders; tam ha uvāca, he said to him [to Gautama]; gautama, O Gautama; yathā mā tvam āvadaḥ, as you said to me; yathā iyam vidyā, because this knowledge; prāk tvattaḥ, before you; brāhmaṇān na gacchati, did not go to the brāhmins; purā, in the past; tasmāt u, that is why; sarveṣu lokeṣu, in all the worlds; kṣatrasya eva praśāsanam abhūt iti, only kṣatriyas had the right to teach it; tasmai ha uvāca, he said to him. Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:-

maxmuller

7. The king was perplexed, and commanded him, saying:- 'Stay with me some time.' Then he said:- 'As (to what) you have said to me, Gautama, this knowledge did not go to any Brâhmana before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began:-

Prapathaka: 77/154 (2)

CHANDOGYA 5-4-1

॥ इति तृतीयः खण्डः ।

असौ वाव लोको गौतमाग्निस्तस्यादित्य एव ।

समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि ।

विस्फुलिङ्गाः ॥ ५-४-१॥

|| iti tṛtīyaḥ khaṇḍaḥ |

asau vāva loko gautamāgnistasyāditya eva |

samidraśmayo dhūmo'hararciścandramā aṅgārā nakṣatrāṇi |

visphuliṅgāḥ || 5-4-1||

1. O Gautama, heaven is the [sacrificial] fire; the sun is its fuel; the rays are the smoke; day is the flame; the moon is the embers; and the stars are the sparks.

shankara

Commentary

Word-for-word explanation:-Gautama, O Gautama; asau vāva lokaḥ agniḥ, that world there [i.e., heaven] is the fire; ādityaḥ eva tasya samit, the sun is its fuel; raśmayaḥ dhūmaḥ, the rays are the smoke; ahaḥ arciḥ, the day is the flame; candramāḥ aṅgārāḥ, the moon is the embers; nakṣatrāṇi visphuliṅgāḥ, the stars are the sparks. Commentary:-There is no commentary available for this verse.

maxmuller

1. 'The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars.

CHANDOGYA 5-4-2

तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति ।

तस्या अहुतेः सोमो राजा संभवति ॥ ५-४-२॥

tasminnetasminnagnau devāḥ śraddhāṃ juhvati |

tasyā ahuteḥ somo rājā saṃbhavati || 5-4-2||

2. The gods [i.e., the organs of the sacrificer] offer water as a token of respect to the fire [heaven]. Out of that oblation appears King Soma [the shining moon].

shankara

Commentary

Word-for-word explanation:-Tasmin etasinin agnau, in that fire [which is also heaven]; devāḥ, the gods [i.e., the organs of the sacrificer]; śraddhām juhvati, offer faith [as water] as the oblation; tasyāḥ āhuteḥ, out of that oblation; rājā somaḥ, King Soma [i.e., the shining moon]; sambhavati, appears. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section. Commentary:-

maxmuller

2. 'On that altar the Devas (or prânas, represented by Agni, &c.) offer the sraddha libation (consisting of water). From that oblation rises Soma, the king ^[1] (the moon).

Prapathaka: 78/154 (2)

CHANDOGYA 5-5-1

॥ इति चतुर्थः खण्डः ।

पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो ।

विद्युदर्चिरशनिरङ्गाराह्रादनयो विस्फुलिङ्गाः ॥ ५-५-१॥

|| iti caturthaḥ khaṇḍaḥ |

parjanyo vāva gautamāgnistasya vāyureva samidabhraṃ dhūmo |

vidyudarciraśaniraṅgārāhrādanayo visphuliṅgāḥ || 5-5-1||

1. O Gautama, the god of rain is the [sacrificial] fire; air is its fuel; the cloud is the smoke; lightning is the flame; the thunderbolt is the embers; and thunder is the sparks.

shankara

Commentary

Word-for-word explanation:-Gautama, O Gautama; parjanyaḥ vāva agniḥ, the god of rain is the fire; vāyuḥ eva tasya samit, air is its fuel; abhram dhūmaḥ, the cloud is the smoke; vidyut arciḥ, lightning is the flame; aśaniḥ aṅgārāḥ, the thunderbolt is the embers; hrādanayaḥ visphuliṅgāḥ, thunder is the sparks. Commentary:-There is no commentary available for this verse.

maxmuller

1. 'The altar is Parganya (the god of rain), O Gautama; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals. the thunderbolt, the sparks the thunderings ^[1].

CHANDOGYA 5-5-2

तस्मिन्नेतस्मिन्नग्नौ देवाः सोमꣳ राजानं जुह्वति ।

तस्या आहुतेर्वर्षꣳ संभवति ॥ ५-५-२॥

tasminnetasminnagnau devāḥ somam̐ rājānaṃ juhvati |

tasyā āhutervarṣam̐ saṃbhavati || 5-5-2||

2. The gods offer King Soma [the shining moon] as the oblation to the fire. Out of that oblation appears rain.

shankara

Commentary

Word-for-word explanation:-Tasmin etasmin agnau, in that fire; devāḥ, the gods; somam rājānam juhvati, offer King Soma [the shining moon] as the oblation; tasyāḥ āhuteḥ, out of that oblation; varṣam, rain; sambhavati, appears. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth section. Commentary:-

maxmuller

2. 'On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain ^[1].

Prapathaka: 79/154 (2)

CHANDOGYA 5-6-1

॥ इति पञ्चमः खण्डः ।

पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव ।

समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा ।

अवान्तरदिशो विस्फुलिङ्गाः ॥ ५-६-१॥

|| iti pañcamaḥ khaṇḍaḥ |

pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva |

samidākāśo dhūmo rātrirarcirdiśo'ṅgārā |

avāntaradiśo visphuliṅgāḥ || 5-6-1||

1. O Gautama, the earth is the [sacrificial] fire; the year is its fuel; the sky is the smoke; night is the flame; the quarters are the embers; and the intermediate directions are the sparks.

shankara

Commentary

Word-for-word explanation:-Gautama, O Gautama; pṛthivī vāva agniḥ, earth is the fire; saṃvatsaraḥ eva tasyāḥ samit, the year is its fuel; ākāśaḥ dhūmaḥ, the sky is the smoke; rātriḥ arciḥ, night is the flame; diśaḥ aṅgārāḥ, the quarters are the embers; avāṅtaradiśaḥ visphuliṅgāḥ, the intermediate directions are the sparks. Commentary:-There is no commentary available for this verse.

maxmuller

1. 'The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters.

CHANDOGYA 5-6-2

तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति ।

तस्या आहुतेरन्नꣳ संभवति ॥ ५-६-२॥

tasminnetasminnagnau devā varṣaṃ juhvati |

tasyā āhuterannam̐ saṃbhavati || 5-6-2||

2. The gods offer rain as the oblation to the fire. Out of that oblation appears food.

shankara

Commentary

Word-for-word explanation:-Tasmin etasmin agnau, in that fire; devāḥ, the gods; varṣam juhvati, offer rain as the oblation; tasyāḥ āhuteḥ, out of that oblation; annam, food; sambhavati, appears. Iti ṣaṣṭhaḥ khaṇḍaḥ, here ends the sixth section. Commentary:-

maxmuller

2. 'On that altar the Devas (prânas) offer rain. From that oblation rises food (corn, &c.)

Prapathaka: 80/154 (2)

CHANDOGYA 5-7-1

॥ इति षष्ठः खण्डः ।

पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो ।

जिह्वार्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः ॥ ५-७-१॥

|| iti ṣaṣṭhaḥ khaṇḍaḥ |

puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo |

jihvārciścakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ || 5-7-1||

1. O Gautama, man is the [sacrificial] fire; speech is his fuel; prāṇa is the smoke; the tongue is the flame; the eyes are the embers; and the ears are the sparks.

shankara

Commentary

Word-for-word explanation:-Gautama, O Gautama; puruṣaḥ vāva agniḥ, man is the fire; vāk eva tasya samit, speech is his fuel; prāṇaḥ dhūmaḥ, prāṇa is the smoke; jihvā arciḥ, the tongue is the flame; cakṣuḥ aṅgārāḥ, the eyes are the embers; śrotram visphuliṅgāḥ, the ears are the sparks. Commentary:-Speech is said to be the fuel because it is the source of strength. A person who cannot speak is helpless. Prāṇa is the smoke because the breath comes out of the mouth just as smoke comes out of fire. The tongue is the flame because both are red. The eyes are the embers because both appear to be shining. And the ears are the sparks because both spread out and cover a large area.

maxmuller

1. 'The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear.

CHANDOGYA 5-7-2

तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या ।

आहुते रेतः सम्भवति ॥ ५-७-२॥

tasminnetasminnagnau devā annaṃ juhvati tasyā |

āhute retaḥ sambhavati || 5-7-2||

2. The gods offer food as the oblation to the fire. Out of that oblation appears semen.

shankara

Commentary

Word-for-word explanation:-Tasmin etasmin agnau, in that fire; devāḥ, the gods; annam juhvati, offer food as the oblation; tasyāḥ āhuteḥ, out of that oblation; retaḥ, semen; sambhavati, appears. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-

maxmuller

2. 'On that altar the Devas (prânas) offer food. From that oblation rises seed.

Prapathaka: 81/154 (2)

CHANDOGYA 5-8-1

॥ इति सपतमः खण्डः ।

योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते ।

स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा ।

विस्फुलिङ्गाः ॥ ५-८-१॥

|| iti sapatamaḥ khaṇḍaḥ |

yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate |

sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā |

visphuliṅgāḥ || 5-8-1||

1-2. O Gautama, woman is the [sacrificial] fire... The gods offer semen as the oblation to the fire. Out of that oblation appears the foetus.

shankara

Commentary

Word-for-word explanation:-nothing, here. Commentary:-

maxmuller

1. 'The altar is woman, O Gautama ^[1].

CHANDOGYA 5-8-2

तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति ।

तस्या आहुतेर्गर्भः संभवति ॥ ५-८-२॥

tasminnetasminnagnau devā reto juhvati |

tasyā āhutergarbhaḥ saṃbhavati || 5-8-2||

maxmuller

2. 'On that altar the Devas (prânas) offer seed, From that oblation rises the germ.

Prapathaka: 82/154 (2)

CHANDOGYA 5-9-1

॥ इति अष्टमः खण्डः ।

इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति ।

स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा ।

यावद्वाथ जायते ॥ ५-९-१॥

|| iti aṣṭamaḥ khaṇḍaḥ |

iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti |

sa ulbāvṛto garbho daśa vā nava vā māsānantaḥ śayitvā |

yāvadvātha jāyate || 5-9-1||

1. Thus, after the fifth oblation, water becomes known as ‘man.’ The foetus lies within the mother’s womb, covered with membrane, for about nine or ten months, and then it is born.

shankara

Commentary

Word-for-word explanation:-Iti tu, thus [the fifth question has been answered]; pañcamyām āhutau, after the fifth oblation; āpaḥ, water; puruṣavacasaḥ bhavanti iti, becomes known as ‘man’; ulbāvṛtaḥ, covered with membrane; saḥ garbhaḥ, that foetus; daśa vā nava vā māsān, for nine or ten months; yāvat vā, or so; antaḥ śayitvā, lying inside [the mother’s womb]; atha jāyate, is then born. Commentary:-If all five oblations have been offered, then the water of the first oblation becomes a puruṣa, a human being. It lies in its mother’s womb for nine or ten months and is then born as a child. This is the answer to the last of the five questions that Pravāhaṇa asked Śvetaketu. By answering the last question first, he could answer the others more easily.

maxmuller

1. 'For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born.

CHANDOGYA 5-9-2

स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय ।

एव हरन्ति यत एवेतो यतः संभूतो भवति ॥ ५-९-२॥

sa jāto yāvadāyuṣaṃ jīvati taṃ pretaṃ diṣṭamito'gnaya |

eva haranti yata eveto yataḥ saṃbhūto bhavati || 5-9-2||

2. When a person is born, he lives as long as he is destined to live. Then, when he dies as ordained, they [his sons or disciples] take him from his home to the fire from which he came. It is that same fire from which he was born [and to which he owes his birth].

shankara

Commentary

Word-for-word explanation:-Saḥ jātaḥ, [when] he is born; yāvat-āyuṣam jīvati, he lives as long as he is destined; diṣṭam pretam, dying as ordained; itaḥ, from here [his home]; taw agnaye eva haranti, they take him to the fire; yataḥ eva itaḥ, from which he came here; yataḥ sambhūtaḥ bhavati, that from which he was born. Iti navamaḥ khaṇḍaḥ, here ends the ninth section. Commentary:-From each oblation, something is born that is offered as the next oblation in the fire. The last thing born is a human being. This is why it is said that a human being is born of fire. In the end, when that person dies, his body also is offered in that same fire.

maxmuller

2. 'When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang.

Prapathaka: 83/154 (10)

CHANDOGYA 5-10-1

॥ इति नवमः खण्डः ।

तद्य इत्थं विदुः। ये चेमेऽरण्ये श्रद्धा तप इत्युपासते ।

तेऽर्चिषमभिसंभवन्त्यर्चिषोऽहरह्न ।

आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति ।

मासाꣳस्तान् ॥ ५-१०-१॥

|| iti navamaḥ khaṇḍaḥ |

tadya itthaṃ viduḥ| ye ceme'raṇye śraddhā tapa ityupāsate |

te'rciṣamabhisaṃbhavantyarciṣo'harahna |

āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti |

māsām̐stān || 5-10-1||

1-2. Those who know this [about the five fires], and those who live in the forest practising austerities with faith—they go after death to the world of light. From the world of light they go to the world of day; from the world of day to the world of the bright fortnight; from the world of the bright fortnight to the six months when the sun moves northward; from there they go to the year; from the year to the sun; from the sun to the moon; and from the moon to lightning. There someone, not human, receives them and leads them to brahmaloka. This is the path of the gods.

shankara

Commentary

Word-for-word explanation:-Tat ye viduḥ, those who know this [i.e., about the five fires]; ittham, thus; ye ca ime, and these people who; araṇye, in the forest; śraddhā tapaḥ iti upāsate, practise austerities with faith; te arciṣam abhisambhavanti, they become [attain] light; arciṣaḥ, from light; ahaḥ, to the day; ahnaḥ, from the day; āpūryamāṇapakṣam, to the bright fortnight; āpūryamāṇapakṣāt, from the bright fortnight; yān ṣaṭ māsān, to the six months; udan eti, [when the sun] moves to the north; tān, to that; māsebhyaḥ, from those months; saṃvatsaram, to the year; saṃvatsarāt, from the year; ādityam, to the sun; ādityāt, from the sun; candramasam, to the moon; candramasaḥ, from the moon; vidyutam, to lightning; tat, there; puruṣaḥ, a person [existing there]; amānavaḥ, not human; enān, those [human beings]; saḥ gamayati, leads; brahma, to brahmaloka; eṣaḥ devayānaḥ panthāḥ iti, this is the path of the gods Commentary:-There is no commentary available for this verse.

maxmuller

1. 'Those who know this ^[1] (even though they still be grihasthas, householders) and those who in the forest follow faith and austerities (the vânaprasthas, and of the parivrâgakas those who do not yet know the Highest Brahman) go ^[2] to light (arkis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human ^[3],--

CHANDOGYA 5-10-2

मासेभ्यः संवत्सरꣳ संवत्सरादादित्यमादित्याच्चन्द्रमसं ।

चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म ।

गमयत्येष देवयानः पन्था इति ॥ ५-१०-२॥

māsebhyaḥ saṃvatsaram̐ saṃvatsarādādityamādityāccandramasaṃ |

candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma |

gamayatyeṣa devayānaḥ panthā iti || 5-10-2||

maxmuller

2. 'He leads them to Brahman (the conditioned Brahman). This is the path of the Devas.

CHANDOGYA 5-10-3

अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते ।

धूममभिसंभवन्ति धूमाद्रात्रिꣳ ।

रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति ।

मासाꣳस्तान्नैते संवत्सरमभिप्राप्नुवन्ति ॥ ५-१०-३॥

atha ya ime grāma iṣṭāpūrte dattamityupāsate te |

dhūmamabhisaṃbhavanti dhūmādrātrim̐ |

rātreraparapakṣamaparapakṣādyānṣaḍdakṣiṇaiti |

māsām̐stānnaite saṃvatsaramabhiprāpnuvanti || 5-10-3||

3. On the other hand, those who live in the village and perform acts of public service, charity, and so on, attain the world of smoke. From there they go to the world of the night; from night they go to the world of the dark fortnight; and from the dark fortnight they go to the world of the six months when the sun moves to the south. This means that they never attain the world of the year.

shankara

Commentary

Word-for-word explanation:-Atha, then; ye ime, these who; grāme, live in the village; iṣṭāpūrte dattam iti upāsate, perform works of public service and give in charity, and so on; te, they; dhūmam abhisambhavanti, go to the world of smoke; dhūmāt rātrim, from the world of smoke to the world of night; rātreḥ aparapakṣam, from the world of night to the world of the dark fortnight; aparapakṣāt yān ṣaḍ māsān tān, from the world of the dark fortnight to the world of the six months when; dakṣiṇa eti, [the sun] moves to the south; ete, they; saṃvatsaram abhiprāpnuvanti, never attain the world of the year. Commentary:-Here, ‘smoke,’ ‘night,’ and so on mean the presiding deities of those realms. This is how ordinary human beings are raised to divine realms through good work.

maxmuller

3. 'But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year.

CHANDOGYA 5-10-4

मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष ।

सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति ॥ ५-१०-४॥

māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasameṣa |

somo rājā taddevānāmannaṃ taṃ devā bhakṣayanti || 5-10-4||

4. From the six months of the southern solstice, they go to the world of the ancestors, and from there they go to the sky. Then from the sky they go to the moon. This is King Soma. This is the food of the gods. The gods enjoy eating this food.

shankara

Commentary

Word-for-word explanation:-Māsebhyaḥ, from the months [of the southern solstice]; pitṛlokam, [they go] to the world of the ancestors; pitṛlokāt ākāśam, from the world of the ancestors to the sky; ākāśāt candramasam, from the sky to the world of the moon; eṣaḥ somaḥ rājā, this is King Soma [the shining moon]; tat, that; devānām annam, is the food of the gods [i.e., Indra and others]; tam devāḥ bhakṣayanti, the gods eat that [food]. Commentary:-There is no commentary available for this verse.

maxmuller

4. 'From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them ^[1].

CHANDOGYA 5-10-5

तस्मिन्यवात्सम्पातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते ।

यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति ।

धूमो भूत्वाभ्रं भवति ॥ ५-१०-५॥

tasminyavātsampātamuṣitvāthaitamevādhvānaṃ punarnivartante |

yathetamākāśamākāśādvāyuṃ vāyurbhūtvā dhūmo bhavati |

dhūmo bhūtvābhraṃ bhavati || 5-10-5||

5. Living in the world of the moon until the fruits of his work are exhausted, he then goes back to this world along the path he came. First going to the sky, he then goes to air. Having become air, he next becomes smoke. Having become smoke, he then becomes mist.

shankara

Commentary

Word-for-word explanation:-Tasmin, in that [world of the moon]; yāvat sampātam, until the fruits of their work are exhausted; uṣitvā, living; atha, thereafter; etam eva punaḥ nivartante, they return again to this [world]; adhvānam, along this path; yathā itam, as one came; ākāśam, to the sky; ākāśāt vāyum, from the sky to the air; vāyuḥ bhūtvā dhūmaḥ bhavati, having become air he becomes smoke; dhūmaḥ bhūtvā, having become smoke; abhram bhavati, he becomes mist. Commentary:-There is no commentary available for this verse.

maxmuller

5. 'Having dwelt there, till their (good) works are consumed, they return again that way as they came ^[1], to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist,

CHANDOGYA 5-10-6

अभ्रं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति ।

त इह व्रीहियवा ओषधिवनस्पतयस्तिलमाषा इति ।

जायन्तेऽतो वै खलु दुर्निष्प्रपतरं यो यो ह्यन्नमत्ति ।

यो रेतः सिञ्चति तद्भूय एव भवति ॥ ५-१०-६॥

abhraṃ bhūtvā megho bhavati megho bhūtvā pravarṣati |

ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā iti |

jāyante'to vai khalu durniṣprapataraṃ yo yo hyannamatti |

yo retaḥ siñcati tadbhūya eva bhavati || 5-10-6||

6. Having become mist, it changes into clouds. Then from clouds, it becomes rain and falls to the earth. Finally it grows as paddy, barley, plants, trees, sesame, beans, and so forth. The change from this state is very difficult. Those who eat these things produce children just like themselves.

shankara

Commentary

Word-for-word explanation:-Abhram bhūtvā meghaḥ bhavati, having become mist, it becomes a cloud; meghaḥ bhūtvā pravarṣati, having become a cloud, it comes down as rain; te, they; iha, in this world; vrīhi-yavāḥ, paddy and barley; oṣadhi-vanaspatayaḥ, plants and trees; tila-māṣaḥ iti, sesame, beans, and so forth; jāyante, this.is how they are born; ataḥ, from this [state]; vai khalu, for sure; durniṣprapataram, the way is difficult; yaḥ yaḥ, whoever [humans or animals]; hi annam atti, eats this food; yaḥ retaḥ siñcati, as it procreates; tat bhūyaḥ eva bhavati, he becomes like that [its parents]. Commentary:-Here Śaṅkara explains that a person does not become the mist or cloud or paddy, etc. He merely becomes associated with these things as a person is associated with a vehicle he is riding on. Śaṅkara also says that when a person ascends to the higher worlds, he does so in full consciousness. But when he descends, to return to this earth, he is like a person who falls from a tree and immediately becomes unconscious. His friends come and pick him up and carry him to his home without his ever being aware of it. Similarly, a person who descends from the lunar world is never aware of how he returns to the earth.

maxmuller

6. 'Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum. and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them.

CHANDOGYA 5-10-7

तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां ।

योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं ।

वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां ।

योनिमापद्येरञ्श्वयोनिं वा सूकरयोनिं वा ।

चण्डालयोनिं वा ॥ ५-१०-७॥

tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ |

yonimāpadyeranbrāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ |

vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṃ |

yonimāpadyerañśvayoniṃ vā sūkarayoniṃ vā |

caṇḍālayoniṃ vā || 5-10-7||

7. Among them, those who did good work in this world [in their past life] attain a good birth accordingly. They are born as a brāhmin, a kṣatriya, or a vaiśya. But those who did bad work in this world [in their past life] attain a bad birth accordingly, being born as a dog, a pig, or as a casteless person.

shankara

Commentary

Word-for-word explanation:-Tat, among them; ye, those who; iha, in this world; ramaṇīyacaraṇāḥ, did good work; abhyāśaḥ ha yat, like that; te, they; ramaṇīyām yonim, a good birth; āpadyeran, get; brāhmaṇa yonim vā, a birth as a brāhmin; kṣatriya yonim vā, or a birth as a kṣatriya; vaiśya yonim vā, or a birth as a vaiśya; atha, but; ye iha kapūyacaraṇāḥ, those who did bad work here in this world; abhyāśaḥ ha yat, like that; te, they; kapūyām yonim āpadyeran, get a bad birth; śva yonim yā, a birth as a dog; sūkara yonim vā, or a birth as a pig; caṇḍāla yonim vā, or a birth as a casteless person. Commentary:-There is no commentary available for this verse.

maxmuller

7. 'Those whose conduct has been good, will quickly attain some good birth, the birth of a Brâhmana, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandâla.

CHANDOGYA 5-10-8

अथैतयोः पथोर्न कतरेणचन तानीमानि ।

क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व ।

म्रियस्वेत्येतत्तृतीयꣳस्थानं तेनासौ लोको न सम्पूर्यते ।

तस्माज्जुगुप्सेत तदेष श्लोकः ॥ ५-१०-८॥

athaitayoḥ pathorna katareṇacana tānīmāni |

kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva |

mriyasvetyetattṛtīyam̐sthānaṃ tenāsau loko na sampūryate |

tasmājjugupseta tadeṣa ślokaḥ || 5-10-8||

8. But those who do not follow either of these two paths are born among small animals and insects again and again. [This can be said about those who are born in] this third state:- ‘Be born and die.’ This is why the other world does not get filled up. Therefore one should despise this state. Here is a verse on the subject—

shankara

Commentary

Word-for-word explanation:-Atha, then; etayoḥ pathoḥ, of these two paths [the path of light (i.e., the path of the gods) or the path of smoke (i.e., the path of the ancestors)]; na katareṇa ca na, not by either; tāni imāni, all these; kṣudrāṇi bhūtāni, small beings [i.e., animals and insects, etc.]; asakṛt āvartīni, which are born again and again; jāyasva mriyasva iti, ‘be born and die’; etat tṛtīyaṃ sthānum, this is the third position [which is neither of the two previous paths]; tena, this is why; asau lokaḥ, that world; na sampūryate, is not filled up [with people]; tasmāt, therefore; jugupseta, one should despise it; tat eṣaḥ ślokaḥ, here is a verse on the subject. Commentary:-Those born in this state are so short-lived that no sooner are they born than they die, as if life has no other purpose for them. This completes the answers to the five questions.

maxmuller

8. 'On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place. 'Therefore that world never becomes full ^[1] (cf. V, 3, 2). 'Hence let a man take care to himself ^[2]! And thus it is said in the following Sloka ^[3]:--

CHANDOGYA 5-10-9

स्तेनो हिरण्यस्य सुरां पिबꣳश्च गुरोस्तल्पमावसन्ब्रह्महा ।

चैते पतन्ति चत्वारः पञ्चमश्चाचरꣳस्तैरिति ॥ ५-१०-९॥

steno hiraṇyasya surāṃ pibam̐śca gurostalpamāvasanbrahmahā |

caite patanti catvāraḥ pañcamaścācaram̐stairiti || 5-10-9||

9. A person who steals gold, or drinks liquor, or goes to bed with his teacher’s wife, or kills a brāhmin—these four are lost. Also lost is the fifth—one who keeps company with such people.

shankara

Commentary

Word-for-word explanation:-Stenaḥ, a thief; hiraṇyasya, of gold; surām piban ca, and one who drinks liquor; guroḥ talpam āvasan, uses his teacher’s bed [i.e., goes to bed with his teacher’s wife]; brahmahā ca, and a murderer of a brāhmin; ete, these; catvāraḥ, four; patanti, are lost; pañcamaḥ ca, and the fifth; ācaran taiḥ iti, is one who mixes with them. Commentary:-There is no commentary available for this verse.

maxmuller

9. 'A man who steals gold, who drinks spirits, who dishonours his Guru's bed, who kills a Brahman, these four fall, and as a fifth he who associates with them.

CHANDOGYA 5-10-10

अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह ।

तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति ।

य एवं वेद य एवं वेद ॥ ५-१०-१०॥

atha ha ya etānevaṃ pañcāgnīnveda na saha |

tairapyācaranpāpmanā lipyate śuddhaḥ pūtaḥ puṇyaloko bhavati |

ya evaṃ veda ya evaṃ veda || 5-10-10||

10. But he who knows the five fires remains pure even if he is in the company of these people. He who knows this is pure and innocent, and after death he goes to a holy world.

shankara

Commentary

Word-for-word explanation:-Atha ha, but; yaḥ, he who; evam, thus; etān pañcāgnīn veda, knows these five fires; pāpmanā na lipyate, is not tainted with sin; saha taiḥ api, even with them [the previous five people]; ācaran, he mixes; śuddhaḥ, pure; pūtaḥ, innocent; puṇyalokaḥ, an inhabitant of a holy world; bhavati, he becomes; yaḥ evam veda yaḥ evam veda, he who knows thus, Commentary:-

maxmuller

10. 'But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.'

Prapathaka: 84/154 (7)

CHANDOGYA 5-11-1

॥ इति दशमः खण्डः ।

प्राचीनशाल औपमन्यवः सत्ययज्ञः ।

4. He said to them:- 'Sirs, Asvapati Kaikeya knows at present that Self, called Vaisvânara. Well, let us go to him.' They went to him.

CHANDOGYA 5-11-5

तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयांचकार ।

स ह प्रातः संजिहान उवाच न मे स्तेनो जनपदे न ।

कर्दर्यो न मद्यपो नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी ।

कुतो यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ।

ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि ।

वसन्तु भगवन्त इति ॥ ५-११-५॥

tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāṃcakāra |

sa ha prātaḥ saṃjihāna uvāca na me steno janapade na |

kardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī |

kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā |

ṛtvije dhanaṃ dāsyāmi tāvadbhagavadbhyo dāsyāmi |

vasantu bhagavanta iti || 5-11-5||

5. When they arrived, Aśvapati had each of his guests worshipped separately. The next morning, after getting up from bed, he said to them:- ‘There is no thief in my state, no miserly person, no drunkard, no brāhmin who does not perform the agnihotra sacrifice, no one who is uneducated, no adulterer, and therefore no adulteress. Sirs, I am performing a sacrifice. The amount of money I will be giving to each priest in this sacrifice, I will give to each one of you. Revered sirs, please stay here’.

shankara

Commentary

Word-for-word explanation:-Tebhyaḥ ha prāptebhyaḥ, when they arrived; pṛthak arjāṇikārayāñcakāra, he had each one of them worshipped; prātaḥ, the next morning; sañjihānaḥ, getting up from bed; saḥ ha uvāca, he said; na me stenaḥ janapade, there is no thief in my kingdom; na kadaryaḥ, no miserly person; na madyapaḥ, no drunkard; na anāhitāgniḥ, no brāhmin who does not perform the agnihotra sacrifice; na avidvān, no one who is uneducated; na svairī, no adulterer; kutaḥ svairiṇī how can there be an adulteress; bhagavantaḥ, O sirs; aham yakṣyamāṇaḥ vai asmi, I am performing a sacrifice; yāvat dhanam, as much wealth; eka-ekasmai ṛtvije dāsyāmi, I will give to each priest; tāvat, that same amount; bhagavadbhyaḥ dāsyāmi, I will give to each of you revered sirs; vasantu bhagavantaḥ iti, sirs, please stay here. Commentary:-There is no commentary available for this verse.

maxmuller

5. When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning ^[1] he said:- 'In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I ^[2] am going to perform a sacrifice, Sirs, and as much wealth as I give to each Ritvig priest, I shall give to you, Sirs. Please to stay here.'

CHANDOGYA 5-11-6

ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तꣳहैव ।

वदेदात्मानमेवेमं वैश्वानरꣳ सम्प्रत्यध्येषि तमेव नो ।

ब्रूहीति ॥ ५-११-६॥

te hocuryena haivārthena puruṣaścarettam̐haiva |

vadedātmānamevemaṃ vaiśvānaram̐ sampratyadhyeṣi tameva no |

brūhīti || 5-11-6||

6. They said:- ‘When a person visits someone, first and foremost, he states why he has come. At the present time, you are the one who knows about the Vaiśvānara Ātman. Please tell us about it’.

shankara

Commentary

Word-for-word explanation:-Te ha ūcuḥ, they said; yena ha eva arthena, the purpose for which; puruṣaḥ caret, a person visits [another]; tam ha eva vadet, he should state that [first]; imam eva ātmānam vaiśvānaram, this Vaiśvānara Ātman; samprati, now; adhyeṣi, you know; tam eva naḥ brūhi iti, please tell us about it. Commentary:-There is no commentary available for this verse.

maxmuller

6. They replied:- 'Every man ought to say for what purpose he comes. You know at present that Vaisvânara Self, tell us that.'

CHANDOGYA 5-11-7

तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः ।

पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयैवैतदुवाच ॥ ५-११-७॥

tānhovāca prātarvaḥ prativaktāsmīti te ha samitpāṇayaḥ |

pūrvāhṇe praticakramire tānhānupanīyaivaitaduvāca || 5-11-7||

7. He said to them, ‘I will give you my answer tomorrow morning.’ The next day they went back to him in the forenoon with some fuel in their hands. Without initiating them, he said this—

shankara

Commentary

Word-for-word explanation:-Tān ha uvāca, he said to them; prātaḥ, in the morning; vaḥ prativaktā asmi iti, I will give you the answer; te, they; ha samitpāṇayaḥ, with fuel in their hands; pūrvāhṇe praticakramire, came again the next day in the forenoon; tān ha anupanīya eva, without initiating them; etat uvāca, he said this. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-

maxmuller

7. He said:- 'To-morrow I shall give you an answer.' Therefore on the next morning they approached him, carrying fuel in their hands (like students), and he, without first demanding any preparatory rites ^[1], said to them:-

Prapathaka: 85/154 (2)

CHANDOGYA 5-12-1

॥ इति एकादशः खण्डः ।

औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो ।

राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं ।

त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले ।

दृश्यते ॥ ५-१२-१॥

|| iti ekādaśaḥ khaṇḍaḥ |

aupamanyava kaṃ tvamātmānamupāssa iti divameva bhagavo |

rājanniti hovācaiṣa vai sutejā ātmā vaiśvānaro yaṃ |

tvamātmānamupāsse tasmāttava sutaṃ prasutamāsutaṃ kule |

dṛśyate || 5-12-1||

1. The king said, ‘O son of Upamanyu, whom do you worship as the Vaiśvānara Self?’ The son of Upamanyu replied, ‘O King, I worship heaven.’ The king said:- ‘The Self you worship is the Vaiśvānara Self which is Suteja—i.e., bright and beautiful. That is why whoever is born in your family is bright, brighter, and still brighter’.

shankara

Commentary

Word-for-word explanation:-Aupamanyava, O son of Upamanyu; kam, whom; tvam, you; ātmānam, as your self; upāsse iti, worship; bhagavaḥ rājan, revered king; divam eva iti, [I worship] heaven; ha uvāca, he [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [heaven]; vai, for sure; ātmā vaiśvānaraḥ, is Vaiśvānara Ātman; sutejāḥ, as Suteja [i.e., beautiful and bright]; tasmāt, therefore; tava kule, in your family; sutam, soma juice [i.e., children]; prasutam, better soma juice; āsutam, and much better soma juice; dṛśyate, are seen [i.e., better, much better, and still better children are seen]. Commentary:-There is no commentary available for this verse.

maxmuller

1. 'Aupamanyava, whom do you meditate on as the Self?' He replied:- 'Heaven only, venerable king.' He said:- 'The Self which you meditate on is the Vaisvânara Self, called Sutegas (having good light). Therefore every kind of Soma libation is seen in your house ^[1].

CHANDOGYA 5-12-2

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ।

ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते ।

मूधा त्वेष आत्मन इति होवाच मूर्धा ते ।

व्यपतिष्यद्यन्मां नागमिष्य इति ॥ ५-१२-२॥

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya |

brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste |

mūdhā tveṣa ātmana iti hovāca mūrdhā te |

vyapatiṣyadyanmāṃ nāgamiṣya iti || 5-12-2||

2. ‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But heaven is like the head of the Self.’ Then the king said, ‘If you had not come to me your head would have fallen off’.

shankara

Commentary

Word-for-word explanation:-Annam atsi, [the king said:-] you eat food; priyam paśyasḥ you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvānaram ātmānam upāste, worships this Vaiśvānara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahmavarcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ mūrdhā iti, but this [heaven] is like the head of the Self; ha uvāca, he [the king] said; te mūrdhā vyapatiṣyat, your head would have fallen; yat mām na āgamiṣyaḥ iti, if you had not come to me. Iti dvādaśaḥ khaṇḍaḥ, here ends the twelfth section. Commentary:-

maxmuller

2. 'You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaisvânara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, however, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.'

Prapathaka: 86/154 (2)

CHANDOGYA 5-13-1

॥ इति द्वादशः खण्डः ।

अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्य कं ।

त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति ।

होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं ।

त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले ।

दृश्यते ॥ ५-१३-१॥

|| iti dvādaśaḥ khaṇḍaḥ |

atha hovāca satyayajñaṃ pauluṣiṃ prācīnayogya kaṃ |

tvamātmānamupāssa ityādityameva bhagavo rājanniti |

hovācaiṣa vai viśvarūpa ātmā vaiśvānaro yaṃ |

tvamātmānamupāsse tasmāttava bahu viśvarūpaṃ kule |

dṛśyate || 5-13-1||

1. The king then said to Satyayajña Pauluṣi, ‘O Prācīnayogya, whom do you worship as the Self?’ Satyayajña replied, ‘I worship Āditya, the sun, revered king.’ The king said:- ‘That which you worship as the Vaiśvānara Ātman is named Viśvarūpa. This is why you have in your family wealth in many forms’.

shankara

Commentary

Word-for-word explanation:-Atha, next; ha uvāca, he [the king] said; satyayajñam pauluṣim, to Satyayajña Pauluṣi; prācīnayogya, O Prācīnayogya; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; ādityam eva iti, [I worship] Āditya [the sun]; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [Āditya]; vai, for sure; ātmā vaiśvānaraḥ, is the Vaiśvānara Ātman; viśvarūpaḥ, as Viśvarūpa [having many forms]; tasmāt, therefore; tava kule, in your family; bahu viśvarūpam, wealth in many forms; dṛśyate, is seen. Commentary:-Āditya, the sun, has many colours—white, blue, etc. For that reason Āditya is called Viśvarūpa, ‘of many forms.’ And this is why, by the favour of Āditya, one who worships him is able to have good fortune, both spiritual and material.

maxmuller

1. Then he said to Satyayagña Paulushi:- 'O Prâkînayogya, whom do you meditate on as the Self?' He replied:- 'The sun only, venerable king.' He said:- 'The Self which you meditate on is the Vaisvânara Self, called Visvarûpa (multiform). Therefore much and manifold wealth is seen in your house.

CHANDOGYA 5-13-2

प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि ।

प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले ।

य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति ।

होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति ॥ ५-१३-२॥

pravṛtto'śvatarīratho dāsīniṣko'tsyannaṃ paśyasi |

priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule |

ya etamevamātmānaṃ vaiśvānaramupāste cakṣuṣetadātmana iti |

hovācāndho'bhaviṣyo yanmāṃ nāgamiṣya iti || 5-13-2||

2. ‘You now have chariots drawn by mules. You are served by maidservants, and you have a necklace. You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But this Āditya is like the eye of the Self.’ Then the king said, ‘If you had not come to me you would have become blind’.

shankara

Commentary

Word-for-word explanation:-Aśvatarīrathaḥ, a chariot drawn by mules; dāsī-niṣ-kaḥ, maidservants and a necklace; pravṛttaḥ, you have; annam atsi, you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvānaram ātmānam upāste, worships this Vaiśvānara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahmavarcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ cakṣuḥ iti, but this [Āditya] is like the eye of the Self; ha uvāca, he [the king] said; andhaḥ abhaviṣyaḥ, you would have become blind; yat mām na āgamiṣyaḥ iti, if you had not come to me. Iti trayodaśaḥ khaṇḍaḥ, here ends the thirteenth section. Commentary:-Āditya is like the eye of the Vaiśvānara Ātman, but it is not the whole of it. If one mistakes the part for the whole, that is a great blunder. He misses the truth and is like one who is blind. The king says to Satyayajña, ‘Luckily you have come to me and have been saved from that misfortune.’

maxmuller

2. 'There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.'

Prapathaka: 87/154 (2)

CHANDOGYA 5-14-1

॥ इति त्रयोदशः खण्डः ।

अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं ।

त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति ।

होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं ।

त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति ।

पृथग्रथश्रेणयोऽनुयन्ति ॥ ५-१४-१॥

|| iti trayodaśaḥ khaṇḍaḥ |

atha hovācendradyumnaṃ bhāllaveyaṃ vaiyāghrapadya kaṃ |

tvamātmānamupāssa iti vāyumeva bhagavo rājanniti |

hovācaiṣa vai pṛthagvartmātmā vaiśvānaro yaṃ |

tvamātmānamupāsse tasmāttvāṃ pṛthagbalaya āyanti |

pṛthagrathaśreṇayo'nuyanti || 5-14-1||

1. The king then said to Indradyumna Bhāllaveya, ‘O Vaiyāghrapadya, whom do you worship as the Self?’ Indradyumna replied, ‘I worship Vāyu [air], revered king.’ The king said:- ‘That which you worship as the Vaiśvānara Ātman is named Pṛthagvartmā [one who changes direction]. This is why you receive gifts from all directions. And this is also why different kinds of chariots follow you in rows’.

shankara

Commentary

Word-for-word explanation:-Atha, next; ha uvāca, he [the king] said; indradyumnam bhāllaveyam, to Indradyumna Bhāllaveya; vaiyāghrapadya, O Vaiyāghrapadya; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; vāyum eva iti, [I worship] Vāyu [air]; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [Vāyu]; vai, for sure; ātmā vaiśvānaraḥ, is the Vaiśvānara Ātman; pṛthagvartmā, as Pṛthagvartmā [going in many directions]; tasmāt, therefore; pṛthak, from different directions; balayaḥ, gifts; tvām, to you; āyanti, come; pṛthak rathaśreṇayaḥ anuyanti, different lines of chariots follow you [i.e., they are at your disposal]. Commentary:-Air is always the same, but it can change its direction and also serve different purposes. This is why one who worships it as the Self is rewarded with gifts coming from different directions.

maxmuller

1. Then he said to Indradyumna Bhâllaveya:- 'O Vaiyâghrapadya, whom do you meditate on as the Self?' He replied:- 'Air only, venerable king.' He said:- 'The Self which you meditate on is the Vaisvânara Self, called Prithagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways.

CHANDOGYA 5-14-2

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ।

ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते ।

प्राणस्त्वेष आत्मन इति होवाच प्राणस्त ।

उदक्रमिष्यद्यन्मां नागमिष्य इति ॥ ५-१४-२॥

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya |

brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste |

prāṇastveṣa ātmana iti hovāca prāṇasta |

udakramiṣyadyanmāṃ nāgamiṣya iti || 5-14-2||

2. ‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But Vāyu [air] is like the life [i.e., the vital force] of the Self.’ Then the king said, ‘If you had not come to me your vital force would have left the body’.

shankara

Commentary

Word-for-word explanation:-Annam atsi, [the king said:-] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvānaram ātmānam upāste, worships this Vaiśvānara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahmavarcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ prāṇaḥ iti, but this [Vāyu] is like the life of the Self; ha uvāca, he [the king] said; te prāṇaḥ udakramiṣyat, your life would have left the body; yat mām na āgamiṣyaḥ iti, if you Commentary:-

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2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.'

Prapathaka: 88/154 (2)

CHANDOGYA 5-15-1

॥ इति चतुर्दशः खण्डः ।

अथ होवाच जनꣳशार्कराक्ष्य कं त्वमात्मानमुपास्स ।

इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल ।

आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं ।

बहुलोऽसि प्रजया च धनेन च ॥ ५-१५-१॥

|| iti caturdaśaḥ khaṇḍaḥ |

atha hovāca janam̐śārkarākṣya kaṃ tvamātmānamupāssa |

ityākāśameva bhagavo rājanniti hovācaiṣa vai bahula |

ātmā vaiśvānaro yaṃ tvamātmānamupasse tasmāttvaṃ |

bahulo'si prajayā ca dhanena ca || 5-15-1||

1. The king then said to Jana, ‘O Sārkarākṣya, whom do you worship as the Self?’ Jana replied, ‘I worship Ākāśa [space], revered king.’ The king said:- ‘That which you worship as the Vaiśvānara Ātman is named Bahula [pervasive]. This is why you have so many children and so much wealth’.

shankara

Commentary

Word-for-word explanation:-Atha, next; ha uvāca, he [the king] said; janam, to Jana; śārkarākṣya, O Śārkarākṣya; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; ākāśam eva iti, [I worship] Ākāśa [space]; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [Ākāśa]; vai, for sure; ātmā vaiśvānaraḥ, is the Vaiśvānara Ātman; bahulaḥ, as Bahula [pervasive]; tasmāt, therefore; tvam, you; bahulaḥ asi prajayā ca dhanena ca, have a great number of children and much wealth. Commentary:-The qualifying word bahula is applied to ākāśa (space) because it is vast and pervasive and it also has many other qualities. Those who worship space acquire some of those qualities.

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1. Then he said to Gana Sârkarâkshya:- 'Whom do you meditate on as the Self?' He replied:- 'Ether only, venerable king.' He said:- 'The Self which you meditate on is the Vaisvânara Self, called Bahula (full). Therefore you are full of offspring and wealth.

CHANDOGYA 5-15-2

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ।

ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते ।

संदेहस्त्वेष आत्मन इति होवाच संदेहस्ते व्यशीर्यद्यन्मां ।

नागमिष्य इति ॥ ५-१५-२॥

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya |

brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste |

saṃdehastveṣa ātmana iti hovāca saṃdehaste vyaśīryadyanmāṃ |

nāgamiṣya iti || 5-15-2||

2. ‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But Ākāśa [space] is like the mid part of the Self.’ Then the king said, ‘If you had not come to me the middle part of your body would have shrunk’.

shankara

Commentary

Word-for-word explanation:-Annam atsi, [the king said:-] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvānaram ātmānam upāste, worships this Vaiśvānara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahmavarcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ sandehaḥ iti, but this [Ākāśa] is like the mid part of the Self; ha uvāca, he [the king] said; te sandehaḥ vyaśīryat, the middle part of your body would have shrunk; yat mām na āgamiṣyaḥ iti, if you had not come to me. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section. Commentary:-Space is only the middle part of the Vaiśvānara Ātman, and is not the whole of it. Anyone who makes the

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2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.'

Prapathaka: 89/154 (2)

CHANDOGYA 5-16-1

॥ इति पञ्चदशः खण्डः ।

अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं ।

त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष ।

वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से ।

तस्मात्त्वꣳरयिमान्पुष्टिमानसि ॥ ५-१६-१॥

|| iti pañcadaśaḥ khaṇḍaḥ |

atha hovāca buḍilamāśvatarāśviṃ vaiyāghrapadya kaṃ |

tvamātmānamupāssa ityapa eva bhagavo rājanniti hovācaiṣa |

vai rayirātmā vaiśvānaro yaṃ tvamātmānamupāsse |

tasmāttvam̐rayimānpuṣṭimānasi || 5-16-1||

1. The king then said to Buḍila Āśvatarāśvi, ‘O Vaiyāghrapadya, whom do you worship as the Self?’ Buḍila replied, ‘I worship water, revered king.’ The king said:- ‘That which you worship as the Vaiśvānara Ātman is named Rayi [wealth]. This is why you are rich and healthy’.

shankara

Commentary

Word-for-word explanation:-Atha, next; ha uvāca, he [the king] said; buḍilam āśvatarāśvim, to Buḍila Āśvatarāśvi; Vaiyāghrapadya, O Vaiyāghrapadya; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; apaḥ eva iti, [I worship] water; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [water]; vai, for sure; ātmā vaiśvānaraḥ, is the Vaiśvānara Ātman; rayiḥ, as Rayi [wealth]; tasmāt, therefore; tvam, you; rayimān puṣṭimān asi, are rich and have a strong, healthy body. Commentary:-Water is ‘wealth’ (rayi) because it is from water that we get food and all the good things we need.

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1. Then he said to Budila Âsvatarâsvi, 'O Vaiyâghrapadya, whom do you meditate on as the Self?' He replied:- 'Water only, venerable king.' He said; 'The Self which you meditate on is the Vaisvânara Self, called Rayi (wealth). Therefore are you wealthy and flourishing.

CHANDOGYA 5-16-2

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ।

ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते ।

बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां ।

नागमिष्य इति ॥ ५-१६-२॥

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya |

brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste |

bastistveṣa ātmana iti hovāca bastiste vyabhetsyadyanmāṃ |

nāgamiṣya iti || 5-16-2||

2. ‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But water is like the bladder of the Self.’ Then the king said, ‘If you had not come to me your bladder would have burst’.

shankara

Commentary

Word-for-word explanation:-Annam atsi, [the king said:-] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvānaram ātmānam upāste, worships this Vaiśvānara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahmavarcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ bastiḥ itḥ but this [water] is like the bladder of the Self; ha uvāca, he [the king] said; te bastiḥ vyabhetsyat, your bladder would have burst; yat mām na āgamiṣyaḥ iti, if you had not come to me. Iti ṣoḍaśaḥ khaṇḍaḥ, here ends the sixteenth section. Commentary:-

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2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.'

Prapathaka: 90/154 (2)

CHANDOGYA 5-17-1

॥ इति षोडशः खण्डः ।

अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स ।

इति पृथिवीमेव भगवो राजन्निति होवाचैष वै ।

प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से ।

तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च ५.१७.१ ॥ ५-१७-१॥

|| iti ṣoḍaśaḥ khaṇḍaḥ |

atha hovācoddālakamāruṇiṃ gautama kaṃ tvamātmānamupassa |

iti pṛthivīmeva bhagavo rājanniti hovācaiṣa vai |

pratiṣṭhātmā vaiśvānaro yaṃ tvamātmānamupāsse |

tasmāttvaṃ pratiṣṭhito'si prajayā ca paśubhiśca 5.17.1 || 5-17-1||

1. The king then said to Uddālaka Āruṇi, ‘O Gautama, whom do you worship as the Self?’ Uddālaka replied, ‘I worship the earth, revered king.’ The king said:- ‘That which you worship as the Vaiśvānara Ātman is named Pratiṣṭhā [the support]. This is why you have so many children and animals to support you’.

shankara

Commentary

Word-for-word explanation:-Atha, next; ha uvāca, he [the king] said; uddālakam āruṇim, to Uddālaka Āruṇi; gautama, O Gautama; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; pṛthivīm eva iti, [I worship] the earth; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [earth]; vai, for sure; ātmā vaiśvānaraḥ, is the Vaiśvānara Ātman; pratiṣṭhā, as Pratiṣṭhā [the support]; tasmāt, therefore; tvam, you; pratiṣṭhitaḥ prajayā ca paśubhiḥ ca asi, are supported by children and animals. Commentary:-The earth is like the feet of Vaiśvānara Ātman. This is why it is ‘the support.’

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1. Then he said to Auddâlaka Âruni:- 'O Gautama, whom do you meditate on as the Self?' He replied:- 'The earth only, venerable king.' He said:- 'The Self which you meditate on is the Vaisvânara Self, called Pratishthâ (firm rest). Therefore you stand firm with offspring and cattle.

CHANDOGYA 5-17-2

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ।

ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते ।

पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां ।

यन्मां नागमिष्य इति ५.१७.२ ॥ ५-१७-२॥

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya |

brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste |

pādau tvetāvātmana iti hovāca pādau te vyamlāsyetāṃ |

yanmāṃ nāgamiṣya iti 5.17.2 || 5-17-2||

2. ‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But the earth is like the feet of the Self.’ Then the king said, ‘If you had not come to me your feet would have become extremely weak’.

shankara

Commentary

Word-for-word explanation:-Annam atsi, [the king said:-] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvānaram ātmānam upāste, worships this Vaiśvānara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahmavarcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ pādau iti, but this [earth] is like the two feet of the Self; ha uvāca, he [the king] said; te pādau vyamlāsyetām, your feet would have become very weak; yat mām na āgamiṣyaḥ iti, if you had not come to me. Iti saptadaśaḥ khaṇḍaḥ, here ends the seventeenth section. Commentary:-

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2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.'

Prapathaka: 91/154 (2)

CHANDOGYA 5-18-1

॥ इति सप्तदशः खण्डः ।

तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं ।

वैश्वानरं विद्वाꣳसोऽन्नमत्थ यस्त्वेतमेवं ।

प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु ।

लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति ॥ ५-१८-१॥

|| iti saptadaśaḥ khaṇḍaḥ |

tānhovācaite vai khalu yūyaṃ pṛthagivemamātmānaṃ |

vaiśvānaraṃ vidvām̐so'nnamattha yastvetamevaṃ |

prādeśamātramabhivimānamātmānaṃ vaiśvānaramupāste sa sarveṣu |

lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti || 5-18-1||

1. The king said to the brāhmins:- ‘Those of you who are here meditate on the Vaiśvānara Self only in part. [That is why when you eat you think you are eating separately.] He who worships the Self as all-pervasive and infinite, enjoys eating through whoever eats in the worlds, through all beings, and through all selves.

shankara

Commentary

Word-for-word explanation:-Tān, to them [the brāhmins]; ha uvāca, [the king] said; ete yūyam vai khalu, those of you here; imam vaiśvānaram ātmānam vidvāṃsaḥ, have known this [undivided] Vaiśvānara Ātman; pṛthak iva, only in part [and as separate in each individual]; annam attha, [and that is why] you eat food [thinking you are eating separately; yaḥ tu, but he who; etam evam vaiśvānaram ātmānam upāste, worships this Vaiśvānara Ātman thus; prādeśamātram, as all-pervasive [i.e., as covering the various worlds]; abhivimānam, [and] infinite; saḥ, he; sarveṣu lokeṣu, in all the worlds; sarveṣu bhūteṣu, in all beings; sarveṣu ātmasu, in all selves; annam atti, eats food. Commentary:-Prādeśamātra means one who covers all the worlds, from heaven to the earth—including everything and every being. Abhivimāna means infinite, beyond measure. Here the principle is that if you worship God as finite, you remain finite; if you worship him as infinite, you become infinite. Another principle suggested is that you are one with all. You are happy if all are happy. You cannot expect anything for yourself to the exclusion of others. Yet another principle is to regard your body as the place of an Agnihotra sacrifice, and the food you eat as the oblation. The six scholars mentioned here worshipped the Vaiśvānara Ātman in part—as either heaven, the sun, air, space, water, or the earth. Aśvapati told them their worship was not complete. They should include their own self also as the Vaiśvānara Ātman. In fact, they should realize that there is but one Self and that Self is in everything and in every being.

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1. Then he said to them all:- 'You eat your food, knowing that Vaisvânara Self as if it were many. But he who worships the Vaisvânara Self as a span long, and as ^[1] identical with himself, he eats food in all worlds, in all beings, in all Selfs.

CHANDOGYA 5-18-2

तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव ।

सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा संदेहो ।

बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि ।

बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः ॥ ५-१८-२॥

tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva |

sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṃdeho |

bahulo bastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni |

barhirhṛdayaṃ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ || 5-18-2||

2. Suteja [i.e., ‘the bright and beautiful’—heaven] is the head of this Vaiśvānara Self; Viśvarūpa [‘having many forms’—the sun] is the eye; Pṛthagvartmā [‘one who changes direction’—air] is the prāṇa; Bahula [‘pervasive’—space] is the middle part; Rayi [‘wealth’—water] is the bladder; the earth [Pratiṣṭhā—‘the support’] is the feet; the sacrificial altar is the chest; the kuśa grass is the hair on the chest; the Gārhapatya fire is the heart; the Anvāhāryapacana [i.e., the Dakṣiṇāgni] fire is the mind; and the Āhavanīya fire is the mouth.

shankara

Commentary

Word-for-word explanation:-Tasya etasya ha vai vaiśvānarasya ātmanaḥ, of this Vaiśvānara Ātman; sutejāḥ eva mūrdhā, heaven is the head; viśvarūpaḥ cakṣuḥ, the sun is the eye; pṛthakvartmātmā prāṇaḥ, air is prāṇa; bahulaḥ sandehaḥ, the sky is the middle part of the body; rayiḥ bastiḥ eva, water is the bladder; pṛthivī eva pādau, the earth is the feet; vediḥ, the sacrificial altar; ura eva, is the chest; barhiḥ lomāni, the kuśa grass [used in the sacrifice] is the hair [on the chest]; gārhapatyaḥ hṛdayam, the Gārhapatya fire is the heart; anvāhāryapacana manaḥ, the Anvāhāryapacana fire [i.e., the Dakṣiṇāgni fire] is the mind; āhavanīyaḥ āsyam, the Āhavanīya fire is the mouth. Iti aṣṭādaśaḥ khaṇḍaḥ, here ends the eighteenth section. Commentary:-The implication is that none of these taken separately can be the Vaiśvānara Self. It is only a part of it.

maxmuller

2. 'Of that Vaisvânara Self the head is Sutegas (having good light), the eye Visvarûpa (multiform), the breath Prithagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Gârhapatya fire, the mind the Anvâhârya fire, the mouth the Âhavanîya fire.

Prapathaka: 92/154 (2)

CHANDOGYA 5-19-1

॥ इति अष्टादशः खण्डः ।

तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयꣳ स यां ।

प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति ।

प्राणस्तृप्यति ॥ ५-१९-१॥

|| iti aṣṭādaśaḥ khaṇḍaḥ |

tadyadbhaktaṃ prathamamāgacchettaddhomīyam̐ sa yāṃ |

prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti |

prāṇastṛpyati || 5-19-1||

1. The first part of the food is like the first oblation. One who eats should offer it as an oblation to prāṇa, saying, ‘Prāṇāya svāhā’ [i.e., I offer this as an oblation to prāṇa]. With this, your prāṇa becomes pleased.

shankara

Commentary

Word-for-word explanation:-Tat, therefore; yat bhaktam, that food which; prathamam āgacchet, comes first; tat, that; homīyam, is meant as an oblation; saḥ, he [who eats]; yām prathamām āhutim, that first oblation; juhuyāt, offers; tām, that; juhuyāt, offers; prāṇāya svāhā iti, [with the mantra] ‘Prāṇāya svāhā’; prāṇaḥ tṛpyati, [then] prāṇa is pleased. Commentary:-Here eating is being compared to performing a sacrifice. Every time you put food into your mouth, it is as if you are offering an oblation. Prāṇa is the deity to whom you offer the first oblation. The word prāṇa in this context means that aspect of the vital force which is responsible for respiration.

maxmuller

1. 'Therefore ^[1] the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Prâna (up-breathing), saying Svâhâ. Then Prâna (up-breathing) is satisfied,

CHANDOGYA 5-19-2

प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि ।

तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति ।

दिवि तृप्यन्त्यां यत्किंच द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति ।

तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ।

ब्रह्मवर्चसेनेति ॥ ५-१९-२॥

prāṇe tṛpyati cakṣustṛpyati cakṣuṣi |

tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati |

divi tṛpyantyāṃ yatkiṃca dyauścādityaścādhitiṣṭhatastattṛpyati |

tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā |

brahmavarcaseneti || 5-19-2||

2. When prāṇa is pleased, the eye is pleased; when the eye is pleased, the sun is pleased; when the sun is pleased, heaven is pleased; when heaven is pleased, whatever there is ruled by heaven and the sun is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.

shankara

Commentary

Word-for-word explanation:-Prāṇe tṛpyati, when prāṇa is pleased; cakṣuḥ tṛpyati, the eye is pleased; cakṣuṣi tṛpyati, when the eye is pleased; ādityaḥ tṛpyati, the sun is pleased; āditye tṛpyati, when the sun is pleased; dyauḥ tṛpyati, heaven is pleased; divi tṛpyantyām, when heaven is pleased; yat kiñca, whatever; dyauḥ ca ādityaḥ ca adhitiṣṭhataḥ, is there ruled by heaven and the sun; tat tṛpyati, that is pleased; tasya anu tṛptim, with its being pleased; tṛpyati, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahmavarcasena iti, by the radiance of Brahman derived from good character and scholarship. Iti ekonaviṃśaḥ khaṇḍaḥ, here ends the nineteenth section. Commentary:-

maxmuller

2. 'If Prâna is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied.. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Prapathaka: 93/154 (2)

CHANDOGYA 5-20-1

॥ इति एकोनविंशः खण्डः ।

अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति ।

व्यानस्तृप्यति ॥ ५-२०-१॥

|| iti ekonaviṃśaḥ khaṇḍaḥ |

atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti |

vyānastṛpyati || 5-20-1||

1. When he [the eater] offers the second oblation, he offers it saying, ‘Vyānāya svāhā’ [I offer this as an oblation to vyāna]. With this, vyāna becomes pleased.

shankara

Commentary

Word-for-word explanation:-Atha, next; yām dvitīyām juhuyāt, when he offers the second [oblation]; tām juhuyāt, he offers that; vyānāya svāhā iti, [with the mantra] ‘Vyānāya svāhā’; vyānaḥ tṛpyati, [then] vyāna is pleased. Commentary:-Vyāna is the aspect of the vital force responsible for our speech and for feats requiring great effort. It operates on the nerves.

maxmuller

1. 'And he who offers the second oblation, should offer it to Vyâna (back-breathing), saying Svâhâ. Then Vyâna is satisfied,

CHANDOGYA 5-20-2

व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति ।

चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति ।

दिक्षु तृप्यन्तीषु यत्किंच दिशश्च चन्द्रमाश्चाधितिष्ठन्ति ।

तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन ।

तेजसा ब्रह्मवर्चसेनेति ॥ ५-२०-२॥

vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati |

candramāstṛpyati candramasi tṛpyati diśastṛpyanti |

dikṣu tṛpyantīṣu yatkiṃca diśaśca candramāścādhitiṣṭhanti |

tattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena |

tejasā brahmavarcaseneti || 5-20-2||

2. When vyāna is pleased, the ear is pleased; when the ear is pleased, the moon is pleased; when the moon is pleased, the quarters are pleased; with the quarters being pleased, whatever there is ruled by the quarters and the moon is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.

shankara

Commentary

Word-for-word explanation:-Vyāne tṛpyati, when vyāna is pleased; śrotram tṛpyati, the ear is pleased; śrotre tṛpyati, when the ear is pleased; candramāḥ tṛpyati, the moon is pleased; candramasi tṛpyati, when the moon is pleased; diśaḥ tṛpyanti, the quarters are pleased; dikṣu tṛpyantīṣu, if the quarters are pleased; yat kiñca, whatever; diśaḥ ca candramāḥ ca adhitiṣṭhanti, there is ruled by the quarters and the moon; tat tṛpyati, that is pleased; tasya anu tṛptim, with its being pleased; tṛpyati, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahmavarcasena iti, by the radiance of Brahman derived from good character and scholarship. Iti viṃśaḥ khaṇḍaḥ, here ends the twentieth section. Commentary:-Section Twenty-One

maxmuller

2. 'If Vyâna is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Prapathaka: 94/154 (2)

CHANDOGYA 5-21-1

॥ इति विंशः खण्डः ।

अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय ।

स्वाहेत्यपानस्तृप्यति ॥ ५-२१-१॥

|| iti viṃśaḥ khaṇḍaḥ |

atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya |

svāhetyapānastṛpyati || 5-21-1||

1. When he [the eater] offers the third oblation, he offers it saying, ‘Apānāya svāhā’ [I offer this as an oblation to apāna]. With this, apāna becomes pleased.

shankara

Commentary

Word-for-word explanation:-Atha, next; yām tṛtīyām juhuyāt, when he offers the third [oblation]; tām juhuyāt, he offers that; apānāya svāhā iti, [with the mantra] ‘Apānāya svāhā’; apānaḥ tṛpyati, [then] apāna is pleased. Commentary:-Apāna is the aspect of the vital force responsible for elimination of waste from the body.

maxmuller

1. 'And he who offers the third oblation, should offer it to Apâna (down-breathing), saying Svâhâ. Then Apâna is satisfied. If Apâna is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied.

CHANDOGYA 5-21-2

अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ ।

तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच ।

पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति ।

तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ।

ब्रह्मवर्चसेनेति ॥ ५-२१-२॥

apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau |

tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiṃca |

pṛthivī cāgniścādhitiṣṭhatastattṛpyati |

tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā |

brahmavarcaseneti || 5-21-2||

2. When apāna is pleased, the organ of speech is pleased; the organ of speech being pleased, fire is pleased; when fire is pleased, the earth is pleased; the earth being pleased, whatever is under the control of the earth and fire is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good -life and scholarship.

shankara

Commentary

Word-for-word explanation:-Apāne tṛpyati, when apāna is pleased; vāk tṛpyati, the organ of speech is pleased; vāci tṛpyantyām, the organ of speech being pleased; agniḥ tṛpyati, fire is pleased; agnau tṛpyati, when fire is pleased; pṛthivī tṛpyati, the earth is pleased; pṛthivyām tṛpyantyām, the earth being pleased; yat kiñca, whatever; pṛthivī ca agniḥ ca adhitiṣṭhataḥ, is under the control of the earth and fire; tat tṛpyati, that is pleased; tasya anu tṛptim, with its being pleased; tṛpyāti, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahmavarcasena iti, by the radiance of Brahman derived from good character and scholarship. Iti ekaviṃśaḥ khaṇḍaḥ, here ends the twenty-first section. Commentary:-Section Twenty-Two

maxmuller

2. 'And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Prapathaka: 95/154 (2)

CHANDOGYA 5-22-1

॥ इति एकविंशः खण्डः ।

अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति ।

समानस्तृप्यति ॥ ५-२२-१॥

|| iti ekaviṃśaḥ khaṇḍaḥ |

atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti |

samānastṛpyati || 5-22-1||

1. When he [the eater] offers the fourth oblation, he offers it saying, ‘Samānāya svāhā’ [I offer this as an oblation to samāna]. With this, samāna becomes pleased.

shankara

Commentary

Word-for-word explanation:-Atha, next; yām caturthīm juhuyāt, when he offers the fourth [oblation]; tām juhuyāt, he offers that; samānāya svāhā iti, [with the mantra] ‘Samānāya svāhā’; samānaḥ tṛpyati, [then] samāna is pleased. Commentary:-Samāna is the aspect of the vital force responsible for digestion and assimilation of food.

maxmuller

1. 'And he who offers the fourth oblation, should offer it to Samâna (on-breathing), saying Svâhâ. Then Samâna is satisfied,

CHANDOGYA 5-22-2

समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति ।

पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच ।

विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं ।

तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ ५-२२-२॥

samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati |

parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiṃca |

vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ |

tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti || 5-22-2||

2. When samāna is pleased, the mind is pleased; when the mind is pleased, the cloud is pleased; when the cloud is pleased, lightning is pleased; lightning being pleased, whatever is under the control of lightning and the cloud is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.

shankara

Commentary

Word-for-word explanation:-Samāne tṛpyati, when samāna is pleased; manaḥ tṛpyati, the mind is pleased; manasi tṛpyati, when the mind is pleased; parjanyaḥ tṛpyati, the cloud is pleased; parjanye tṛpyati, when the cloud is pleased; vidyut tṛpyati, lightning is pleased; vidyuti tṛpyantyām, lightning being pleased; yat kiñca, whatever; vidyut ca parjanyaḥ ca adhitiṣṭhataḥ, is under the control of lightning and the cloud; tat tṛpyati, that is pleased; tasya am tṛptim, with its being pleased; tṛpyati, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahmavarcasena iti, by the radiance of Brahman derived from good character and scholarship. Iti dvāviṃśaḥ khaṇḍaḥ, here ends the twenty-second section. Commentary:-Section Twenty-Three

maxmuller

2. 'If Samâna is satisfied, the mind is satisfied, if the mind is satisfied, Parganya (god of rain) is satisfied, if Parganya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Parganya and under lightning is satisfied. And through their satisfaction he (the sacrificer or cater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Prapathaka: 96/154 (2)

CHANDOGYA 5-23-1

॥ इति द्वाविंशः खण्डः ।

अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय ।

स्वाहेत्युदानस्तृप्यति ॥ ५-२३-१॥

|| iti dvāviṃśaḥ khaṇḍaḥ |

atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya |

svāhetyudānastṛpyati || 5-23-1||

1. When he [the eater] offers the fifth oblation, he offers it saying, ‘Udānāya svāhā’ [I offer this as an oblation to udāna]. With this, udāna becomes pleased.

shankara

Commentary

Word-for-word explanation:-Atha, next; yām pañcamīm juhuyāṭ when he offers the fifth [oblation]; tām juhuyāt, he offers that; udānāya svāhā iti, [with the mantra] ‘Udānāya svāhā’; udānaḥ tṛpyati, [then] udāna is pleased. Commentary:-Udāna is the aspect of the vital force responsible for helping the individual self leave the body at the time of death.

maxmuller

1. 'And he who offers the fifth oblation, should offer it to Udâna (out-breathing), saying Svâhâ. Then Udâna is satisfied,

CHANDOGYA 5-23-2

उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति ।

वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच ।

वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं ।

तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन ॥ ५-२३-२॥

udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati |

vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṃca |

vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ |

tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena || 5-23-2||

2. When udāna is pleased, the organ of touch is pleased; the organ of touch being pleased, air is pleased; when air is pleased, space is pleased; when space is pleased, whatever is under the control of air and space is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.

shankara

Commentary

Word-for-word explanation:-Udāne tṛpyati, when udāna is pleased; tvak tṛpyati, the organ of touch [i.e., the skin] is pleased; tvaci tṛpyantyām, the organ of touch being pleased; vāyuḥ tṛpyati, air is pleased; vāyau tṛpyati, when air is pleased; ākāśaḥ tṛpyati, space is pleased; ākāśe tṛpyati, when space is pleased; yat kiñca, whatever; vāyuḥ ca ākāśaḥ ca adhitiṣṭhataḥ, is under the control of air and space; tat tṛpyati, that is pleased; tasya anu tṛptim, with its being pleased; tṛpyati, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahmavarcasena iti, by the radiance of Brahman derived from good character and scholarship. Iti trayoviṃśaḥ khaṇḍaḥ, here ends the twenty-third section. Commentary:-Section Twenty-Four

maxmuller

2. 'If Udâna is satisfied, Vâyu (air) is satisfied, if Vâyu is satisfied, ether is satisfied, if ether is satisfied, whatever is under Vâyu, and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

Prapathaka: 97/154 (5)

maxmuller

3. 'As the soft fibres of the Ishîkâ reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport.

CHANDOGYA 5-24-4

तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं ।

प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतꣳ स्यादिति ।

तदेष श्लोकः ॥ ५-२४-४॥

tasmādu haivaṃvidyadyapi caṇḍālāyocchiṣṭaṃ |

prayacchedātmani haivāsya tadvaiśvānare hutam̐ syāditi |

tadeṣa ślokaḥ || 5-24-4||

4. Therefore, even if a person who knows the Vaiśvānara Ātman gives the remnants of his food after eating to a person who has no caste, that will be like his oblation offered to his own Vaiśvānara Self. Here is a verse on the subject:-

shankara

Commentary

Word-for-word explanation:-Tasmāt, therefore; u ha evam vit, one who knows [the Vaiśvānara Self]; yadi api, even if; caṇḍālāya, to a caṇḍāla [an outcaste]; ucchiṣṭam, part of the food left after eating; prayacchet, one gives; tat, that [leftover food]; asya ha eva hutam syāt, will be his oblation offered; vaiśvānare ātmani iti, to the Vaiśvānara Ātman; tat eṣaḥ ślokaḥ, here is a verse on the subject. Commentary:-Normally food that is left over after eating should not be given to anyone. But suppose a person has realized his Vaiśvānara Self and he gives such food to an outcaste. That is not a breach of any rule. Rather, it will be like an oblation offered to his own Self, for it is the same Self who is giving and who is receiving.

maxmuller

4. 'Even if he gives what is left of his food to a Kandâla, it would be offered in his (the Kandâla's) Vaisvânara Self. And so it is said in this Sloka:--

CHANDOGYA 5-24-5

यथेह क्षुधिता बाला मातरं पर्युपासत एवꣳ सर्वाणि ।

भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति ॥ ५-२४-५॥

yatheha kṣudhitā bālā mātaraṃ paryupāsata evam̐ sarvāṇi |

bhūtānyagnihotramupāsata ityagnihotramupāsata iti || 5-24-5||

5. Just as here in this world, when children are hungry they go to their mother and beg for food, in the same way, all living beings beg that the Agnihotra sacrifice may be performed without any delay.

shankara

Commentary

Word-for-word explanation:-Yathā, just as; iha, in this world; kṣudhitāḥ bālāḥ, hungry children; mātaram paryupāsate, go to their mother [for food]; evam, in the same way; sarvāṇi bhūtāni, all living beings; agnihotram upāsate iti, wait for the Agnihotra sacrifice to begin; agnihotram upāsate iti, wait for the Agnihotra sacrifice to begin. Iti caturviṃśaḥ khaṇḍaḥ, here ends the twenty-fourth section. Iti chāndogyopaniṣadi pañcamaḥ adhyāyaḥ, here ends the fifth chapter of the Chāndogya Upaniṣad. Commentary:-Here the reference is to a person who has attained Self-knowledge. When such a person performs his Agnihotra sacrifice as described before, by taking his meal, it is as if all living beings are eating. This happens because he is one with all.

maxmuller

5. 'As hungry children here on earth sit (expectantly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.'

Prapathaka: 98/154 (7)

CHANDOGYA 6-1-1

॥ इति चतुर्विंशः खण्डः ।

॥ इति पञ्चमोऽध्यायः ।

॥ षष्ठोऽध्यायः ।

श्वेतकेतुर्हारुणेय आस तꣳ ह पितोवाच श्वेतकेतो ।

वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ।

ब्रह्मबन्धुरिव भवतीति ॥ ६-१-१॥

|| iti caturviṃśaḥ khaṇḍaḥ |

|| iti pañcamo'dhyāyaḥ |

|| ṣaṣṭho'dhyāyaḥ |

śvetaketurhāruṇeya āsa tam̐ ha pitovāca śvetaketo |

vasa brahmacaryaṃ na vai somyāsmatkulīno'nanūcya |

brahmabandhuriva bhavatīti || 6-1-1||

1. Āruṇi had a son named Śvetaketu. Once Āruṇi told him:- ‘Śvetaketu, you should now live as a brahmacārin. No one in our family has not studied the scriptures and has not been a good brāhmin’.

shankara

Commentary

Word-for-word explanation:-Śvetaketuḥ ha Āruṇeyaḥ āsa, Āruṇi had a son named Śvetaketu; tam ha pita uvāca, his father said to him [to Śvetaketu]; śvetaketo, O Śvetaketu; vasa brahmacaryam, live as a brahmacārin [i.e., a celibate student]; na vai somya asmat kulīnaḥ, no one in our family, my child; ananūcya, has not studied the scriptures; brahma-bandhuḥ iva bhavati iti, and has not been a good brāhmin. Commentary:-Om. The word brahma-bandhu literally means a relative or friend of a brāhmin—in other words, one who is a brāhmin in name only. The question arises here, why did Āruṇi himself not invest his son with the sacred thread, initiating him into the life of a brahmacārin? Why did he suggest that his son go to another brāhmin for his sacred thread and for his education and training? Śaṅkara says, it is likely that Āruṇi was about to start on a journey and would be away from home for some time, and that is why he decided to send his son to another brāhmin.

maxmuller

1. Harih, Om. There lived once Svetaketu Âruneya (the grandson of Aruna). To him his father (Uddâlaka, the son of Aruna) said:- 'Svetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brâhmana by birth only.'

CHANDOGYA 6-1-2

स ह द्वादशवर्ष उपेत्य चतुर्विꣳशतिवर्षः ।

सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध ।

एयाय तꣳह पितोवाच ॥ ६-१-२॥

sa ha dvādaśavarṣa upetya caturvim̐śativarṣaḥ |

sarvānvedānadhītya mahāmanā anūcānamānī stabdha |

eyāya tam̐ha pitovāca || 6-1-2||

2. Śvetaketu went to his teacher’s house at the age of twelve. After studying all the Vedas, he returned home when he was twenty-four, having become very serious and vain, and thinking himself to be a great scholar. [Noticing this,] his father said to him:- ‘O Śvetaketu, you have now become very serious and vain, and you think you are a great scholar. But did you ask your teacher for that teaching [about Brahman]—

shankara

Commentary

Word-for-word explanation:-Saḥ ha, he [Śvetaketu]; dvādaśa-varṣaḥ, at the age of twelve; upetya, having gone [to his teacher as directed by his father]; caturviṃśati-varṣaḥ, till he was twenty-four; sarvān vedān adhītya, having studied all the Vedas; eyāya, returned home; mahāmanāḥ, very serious; anūcānamānī, vain; stabdhaḥ, having a high opinion of his scholarship; tam ha pita uvāca, his father said to him; śvetaketo, O Śvetaketu; yat nu idam somya, now young man; mahāmanāḥ asi, you have become very serious; anūcānamānī, vain; stabdhaḥ, thinking yourself to be a great scholar; tam ādeśam, that teaching; aprākṣyaḥ uta, did you ask [your teacher]. Commentary:-Āruṇi must have been disappointed to see Śvetaketu’s manners when he returned home. In order to instil into Śvetaketu the spirit of humility, Āruṇi put a question to him. He wanted to remind his son that scholarship was not the same as Self-knowledge. He also wanted Śvetaketu to understand that unless he knew the secret of Self-knowledge, his education was pointless. This secret of Self-knowledge is ādeśa.

maxmuller

2. Having begun his apprenticeship (with a teacher) when he was twelve years of age ^[1], Svetaketu returned to his father, when he was twenty-four, having then studied all the Vedas,--conceited, considering himself well-read, and stern.

CHANDOGYA 6-1-3

श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी ।

स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतꣳ श्रुतं ।

भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः ।

स आदेशो भवतीति ॥ ६-१-३॥

śvetaketo yannu somyedaṃ mahāmanā anūcānamānī |

stabdho'syuta tamādeśamaprākṣyaḥ yenāśrutam̐ śrutaṃ |

bhavatyamataṃ matamavijñātaṃ vijñātamiti kathaṃ nu bhagavaḥ |

sa ādeśo bhavatīti || 6-1-3||

3.‘—that teaching by which what is never heard becomes heard, what is never thought of becomes thought of, what is never known becomes known?’ [Śvetaketu asked,] ‘Sir, what is that teaching?’.

shankara

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7. The son said:- 'Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me? Do you, Sir, therefore tell me that.' 'Be it so,' said the father.

Prapathaka: 99/154 (4)

CHANDOGYA 6-2-1

॥ इति प्रथमः खण्डः ।

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ।

तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं ।

तस्मादसतः सज्जायत ॥ ६-२-१॥

|| iti prathamaḥ khaṇḍaḥ |

sadeva somyedamagra āsīdekamevādvitīyam |

taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ |

tasmādasataḥ sajjāyata || 6-2-1||

1. Somya, before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest there was only non-existence, one without a second. Out of that non-existence, existence emerged.

shankara

Commentary

Word-for-word explanation:-Somya, young man; idam, this [world as we see it, with its names and forms]; agre, before [its manifestation]; sat eva, was existence only; ekam eva advitīyam, one without a second; āsīt, existed; tat, about that; eke, some [Buddhists and others]; āhuḥ, say; idam, this [world]; agre, first [before its manifestation]; asat eva, nothingness only; ekam eva advitīyam, one without a second; āsīt, existed; tasmāt, from that; asataḥ, nothingness; sat jāyata, existence emerged. Commentary:-‘Something out of nothing’ is an absurd idea. If there is a tree, it must have come out of a seed, whether the seed was seen by anyone or not. Sometimes you see a tree sprouting from a crack on the roof of a building. Where did it come from? From a seed which the wind must have blown on to the roof. A tree can only grow from a seed. Similarly, existence can only come from existence. This is what the Upaniṣad is suggesting when it says that before the world was manifest there was existence, one without a second. The word means ‘existence.’ The Vedānta scriptures describe this existence as a state of being. It is one without a second. It is pure, all-pervasive, beyond thought and speech, and formless. It is consciousness. Some philosophers maintain, however, that before the world originated there was nothing, one without a second. They claim that the world emerged from this nothing. Vedānta says, suppose you are passing by a potter’s house and you see him with a huge lump of clay. Then you return that same way a few hours later, and you are surprised to see that the nameless and formless lump of clay is transformed into a number of pots, plates, bowls, cups, etc.—each distinct with a name and a form. Similarly, existence becomes manifest as this world, but it remains existence. It The Naiyāyikas, the Buddhists, and others think just the opposite—that existence has come out of non-existence. But how can they know anything about a past non-existence? And how can they know, in particular, that it is one only without a second? In fact, the concept of non-existence is being introduced here only to make a stronger foundation for the concept of existence. In order to know what to avoid, one must be able to see it. Similarly, the concept of non-existence is added only to make it clear what is meant by existence.

maxmuller

1. 'In the beginning,' my dear, 'there was that only which is (τὸ ὄν), one only, without a second. Others say, in the beginning there was that only which is not (τὸ μὴ ὄν), one only, without a second; and from that which is not, that which is was born.

CHANDOGYA 6-2-2

कुतस्तु खलु सोम्यैवꣳस्यादिति होवाच कथमसतः ।

सज्जायेतेति। सत्त्वेव सोम्येदमग्र ।

आसीदेकमेवाद्वितीयम् ॥ ६-२-२॥

kutastu khalu somyaivam̐syāditi hovāca kathamasataḥ |

sajjāyeteti| sattveva somyedamagra |

āsīdekamevādvitīyam || 6-2-2||

2. The father said:- ‘O Somya, what proof is there for this—that from nothing something has emerged? Rather, before this world came into being, O Somya, there was only existence, one without a second’.

shankara

Commentary

Word-for-word explanation:-Somya, O Somya; kutaḥ tu, but what [proof is there]; khalu, indeed; evam syāt, could this be so; iti ha uvāca, he [Āruṇi] said; katham, in what way; asataḥ, from non-existence; sat, existence; jāyata iti, will come; tu, on the other hand; somya, O Somya; idam agre, before this [world]; sat eva āsīt, there Commentary:-Let us say the world was not here before, but it came into existence at a certain point of time. What does this mean? Does this mean that there was a void and out of that void the world as we now see it emerged? As has been stated already, the idea of something coming out of nothing is absurd. Yet some Buddhist scholars, who believe that existence comes from non-existence, argue that unless a seed is destroyed, a tree cannot grow from it. So according to them something comes out of nothing. Śaṅkara argues that it is only the form of the seed that is destroyed. The material that makes up the seed goes on to produce the tree. There is no example anywhere of something coming from nothing. A potter makes pots out of clay. Can he make a pot out of nothing? No. But then the Buddhists argue, can a pot produce another pot? Vedānta says, no, but a pot can change its form. It can become potsherds or it can go back to the form of clay. Vedānta says, the world always existed, but it did not always exist in the form we see it now. A snake is always a snake, whether it is lying like a long rope or it is coiled up. The world is Sat (Existence), and it is nameless and formless. But how it does come to have names and forms? The answer is that Existence is the only reality, but if it seems to have different names and forms, they are merely superimpositions and are not real.

maxmuller

2. 'But how could it be thus, my dear?' the father continued. 'How could that which is, be born of that which is not? No, my dear, only that which is, was in the beginning, one only, without a second.

CHANDOGYA 6-2-3

तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ।

ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत ।

तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव ।

तदध्यापो जायन्ते ॥ ६-२-३॥

tadaikṣata bahu syāṃ prajāyeyeti tattejo'sṛjata tatteja |

aikṣata bahu syāṃ prajāyeyeti tadapo'sṛjata |

tasmādyatra kvaca śocati svedate vā puruṣastejasa eva |

tadadhyāpo jāyante || 6-2-3||

3. That Existence decided:- ‘I shall be many. I shall be born.’ He then created fire. That fire also decided:- ‘I shall be many. I shall be born.’ Then fire produced water. That is why whenever or wherever a person mourns or perspires, he produces water.

shankara

Commentary

Word-for-word explanation:-Tat, that [existence]; aikṣata, decided; bahu syām, I shall be many; prajāyeya iti, I shall be born; tat, that [existence]; asṛjata, created; tejaḥ, fire; tat tejaḥ, that [existence as] fire; aikṣata, decided; bahu syām, I shall be many; prajāyeya iti, I shall be born; tat, that [fire]; apaḥ, water; asṛjata, created; tasmāt, that is why; yatra kva ca, whenever and wherever; puruṣaḥ, a person; śocati, grieves; svedate vā, or perspires; tat, [it happens] that; tejasaḥ eva, from fire; āpaḥ adhijāyante, water comes. Commentary:-The word aikṣata means ‘saw,’ ‘thought,’ or ‘decided.’ It can only apply to a conscious principle, because only a conscious principle can decide or think or see. And only a conscious being can say that he will be many. The scriptures say that this Existence, or Brahman, is one without a second, always the same, unchanging, and unchangeable. So how can it at the same time be many? Vedānta says that it is like a lump of earth sometimes taking different forms of pots, cups, etc. Or it is like a rope which sometimes looks like a snake. The change is only in names and forms. It is not a real change. Vedānta says, this applies to all that we see in this world. Underlying the seeming diversity there is unity. This unity—this One—supports the diversity. It is this One that has become many, but only in appearance. To go back to the example of the earth, the earth remains earth, though in appearance it may take the form of a lump or of some pots or of some other things. An apt description of this is ‘unity in diversity.’ It is Brahman that has become everything—space, air, fire, water, earth. Then the question arises, how can fire, which is inanimate, think? The answer is that here fire stands for Brahman. Brahman as fire is making things happen. Brahman is the source of everything. It is the base, the reality. Just as earth can be in the form of a lump or a pot, similarly, Brahman can be in the form of fire, water, or something else. It is not that Brahman undergoes any change. Brahman remains Brahman. It is Sat, eternal Existence. It is the Absolute. It is never conditioned by anything. When it says it will be ‘many,’ it means it will appear in many forms, just as earth or gold can be in many forms. But it must be borne in mind that this Existence is also pure consciousness.

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3. 'It thought ^[1], may I be many, may I grow forth. It sent forth fire ^[2]. 'That fire ^[3] thought, may I be many, may I grow forth. It sent forth water ^[4]. 'And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone.

CHANDOGYA 6-2-4

ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता ।

अन्नमसृजन्त तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं ।

भवत्यद्भ्य एव तदध्यन्नाद्यं जायते ॥ ६-२-४॥

tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā |

annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṃ |

bhavatyadbhya eva tadadhyannādyaṃ jāyate || 6-2-4||

4. That water decided:- ‘I shall be many; I shall be born.’ That water then created food. This is why whenever and wherever there is rain, at once food grows in great abundance. It is from water that food is produced.

shankara

Commentary

Word-for-word explanation:-Tāḥ āpaḥ, that water; aikṣanta, decided; bahvyaḥ syāma, I shall be many; prajāyemahi iti, I shall be born; tāḥ, that [water]; annam asṛjanta, produced food; tasmāt, that is why; yatra kva ca, whenever and wherever; varṣati, it rains; taṭ at once; bhūyiṣṭham, in great abundance; annam bhavati, food grows; adbhyaḥ eva, it is from water; tat, then; annādyam adhijāyate, food is produced. Iti dvitīyaḥ khaṇḍaḥ, here ends the second section. Commentary:-Here, food represents earth.

maxmuller

4. 'Water thought, may I be many, may I grow forth. It sent forth earth ^[1] (food). 'Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced.

Prapathaka: 100/154 (4)

CHANDOGYA 6-3-1

॥ इति द्वितीयः खण्डः ।

तेषां खल्वेषां भूतानां त्रीण्येव बीजानि ।

भवन्त्याण्डजं जीवजमुद्भिज्जमिति ॥ ६-३-१॥

|| iti dvitīyaḥ khaṇḍaḥ |

teṣāṃ khalveṣāṃ bhūtānāṃ trīṇyeva bījāni |

bhavantyāṇḍajaṃ jīvajamudbhijjamiti || 6-3-1||

1. Living beings have their origin in three ways:- from eggs, from parents, and from plants.

shankara

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4. 'He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend!

Prapathaka: 101/154 (7)

Commentary

Word-for-word explanation:-Yat u avijñātam iva abhūt iti, and whatever they saw that was not properly known; samāsaḥ iti, the combination; etāsām eva devatānām, of these deities [fire, water, and earth]; tat vidāñcakruḥ, that they knew; somya, my son; yathā, as to how; imāḥ khalu nu, these very; tisraḥ devatāḥ, three deities; puruṣam, a living being; prāpya, entering [as food]; trivṛt trivṛt ekaikā bhavati, each one becomes threefold; tat me vijānīhi iti, learn that from me. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section. Commentary:-Previously the scholars did not know these deities—the three elements—separately. They began to understand better when they saw the elements working in living beings.

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7. 'Whatever they thought was altogether unknown, they knew was some combination of those three beings (devatâ). 'Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite.

Prapathaka: 102/154 (4)

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4. 'For truly, my child, mind comes of earth, breath of water, speech of fire.' 'Please, Sir, inform me still more,' said the son. Be it so, my child,' the father replied.

Prapathaka: 103/154 (5)

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6. 'For mind, my child, comes of earth, breath of water, speech of fire.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

Prapathaka: 104/154 (6)

CHANDOGYA 6-7-1

॥ इति षष्ठः खण्डः ।

षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः ।

काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत ।

इति ॥ ६-७-१॥

|| iti ṣaṣṭhaḥ khaṇḍaḥ |

ṣoḍaśakalaḥ somya puruṣaḥ pañcadaśāhāni māśīḥ |

kāmamapaḥ pibāpomayaḥ prāṇo napibato vicchetsyata |

iti || 6-7-1||

1. O Somya, a person has sixteen parts, [and all your sixteen parts are intact]. Do not eat anything for fifteen days, but drink as much water as you like. Life is dependent on water. If you do not drink water, you will lose your life.

shankara

Commentary

Word-for-word explanation:-Somya, O Somya; puruṣaḥ, a person; ṣoḍaśakalaḥ, has sixteen parts; pañcadaśa ahāni, for fifteen days; mā aśīḥ, do not eat; apaḥ piba, drink water; kāmam, as much as you like; prāṇaḥ āpomayaḥ, life is dependent on water; na pibataḥ, if you do not drink water; vicchetsyate iti, it will leave. Commentary:-Now the son says, ‘I still can’t understand.’ So the father tries something else. A normal human being in good health is said, in Vedānta, to be made up of sixteen parts. If a person neither eats nor drinks water for fifteen days, he will die. But if he does not eat yet continues to drink water during that time he will remain alive. When Gandhiji used to fast, he would drink plenty of water and would put some lemon juice in it. That would keep him alive. But what happens to a person when he drinks water but does not eat? His mind fails. He cannot remember anything. So, to convince his son, the father asks him to fast for fifteen days but to drink water.

maxmuller

1. 'Man (purusha), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.'

CHANDOGYA 6-7-2

स ह पञ्चदशाहानि नशाथ हैनमुपससाद किं ब्रवीमि ।

भो इत्यृचः सोम्य यजूꣳषि सामानीति स होवाच न वै ।

मा प्रतिभान्ति भो इति ॥ ६-७-२॥

sa ha pañcadaśāhāni naśātha hainamupasasāda kiṃ bravīmi |

bho ityṛcaḥ somya yajūm̐ṣi sāmānīti sa hovāca na vai |

mā pratibhānti bho iti || 6-7-2||

2. Śvetaketu did not eat anything for fifteen days. After that he came to his father and said, ‘O Father, what shall I recite?’ His father said, ‘Recite the Ṛk, Yajuḥ, and Sāma mantras.’ Śvetaketu replied, ‘I can’t recall any of them, sir’.

shankara

Commentary

Word-for-word explanation:-Saḥ, he [Śvetaketu]; ha pañcadaśa ahāni, for fifteen days; na āśa, did not eat anything; atha, then [on the sixteenth day]; enam ha upasasāda, he went to him [his father]; bhoḥ, O Father; kim bravīmi iti, what shall I recite; somya, O Somya; ṛcaḥ yajūṃṣi sāmāni iti, the Ṛk, the Yajuḥ, and the Sāmas; saḥ ha uvāca, [Śvetaketu] said; bhoḥ, O Father; na vai mā pratibhānti iti, they do not come to my mind. Commentary:-Now the father says to his son, ‘Will you please recite to me the Ṛk, Yajuḥ, and Sāma mantras?’ But the son replies:- ‘They are completely gone. I do not remember them. They do not appear in my mind at all.’ Having been without food for fifteen days, Śvetaketu’s mind was almost gone. The mind is the finest part, the essence, of food—not of water, not of anything else. Therefore, the mind must be material.

maxmuller

2. Svetaketu abstained from food for fifteen days. Then he came to his father and said:- 'What shall I say?' The father said:- 'Repeat the Rik, Yagus, and Sâman verses.' He replied:- 'They do not occur to me, Sir.'

CHANDOGYA 6-7-3

तꣳ होवाच यथा सोम्य महतोऽभ्या हितस्यैकोऽङ्गारः ।

खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु ।

दहेदेवꣳसोम्य ते षोडशानां कलानामेका कलातिशिष्टा ।

स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति ॥ ६-७-३॥

tam̐ hovāca yathā somya mahato'bhyā hitasyaiko'ṅgāraḥ |

khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu |

dahedevam̐somya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭā |

syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti || 6-7-3||

3. The father said to Śvetaketu:- ‘O Somya, from a blazing fire, if there is but a small piece of ember left, the size of a firefly, it cannot bum anything bigger than that. Similarly, O Somya, because only one small part of your sixteen parts remains, you cannot remember the Vedas. Eat something and then you will understand what I am saying’.

shankara

Commentary

Word-for-word explanation:-Tam ha uvāca, he said to him [to Śvetaketu]; somya, O Somya; yathā, as; mahataḥ abhyāhitasya, of a big blazing fire; ekaḥ aṅgāraḥ, one ember; khadyotamātraḥ, the size of a firefly; pariśiṣṭaḥ syāt, that is left; tena, by that; tataḥ api bahu, anything larger than its size; na dahet, cannot bum; evam, like that; somya, my son; ekā kalā, only one part; ṣoḍaśānām kalānām, of [yourl sixteen parts; atiśiṣṭā syāt, has remained; etarhi, now; tayā, by that [small part]; vedān, the Vedas; na anubhavasi, you do not remember; aśāna, eat; atha, then; me, my [words]; vijñāsyasi iti, you will grasp. Commentary:-Suppose you have a big pile of wood, and you start a fire with it. After awhile practically the whole pile is consumed, and there is only a small spark left—a spark as small as a firefly. Very little can be burnt with such a tiny spark, yet even so, if you add some fuel to it you can again start a big fire. ‘Similarly,’ Uddālaka says to his son, ‘your mind is like that tiny spark. It is not functioning now because you have not given it any fuel these last fifteen days. There is just a flicker of your mind working, and it cannot serve any useful purpose. If you eat something now, everything will come back to your mind.’

maxmuller

3. The father said to him:- 'As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i. e. very little), thus, my dear son, one part only of the sixteen parts (of you) is left, and therefore with that one part you do not remember the Vedas. Go and eat!

CHANDOGYA 6-7-4

स हशाथ हैनमुपससाद तꣳ ह यत्किंच पप्रच्छ ।

सर्वꣳह प्रतिपेदे ॥ ६-७-४॥

sa haśātha hainamupasasāda tam̐ ha yatkiṃca papraccha |

sarvam̐ha pratipede || 6-7-4||

4. Śvetaketu ate something and then went to his father. Whatever his father asked him, he was able to follow.

shankara

Commentary

Word-for-word explanation:-Saḥ, he [Śvetaketu]; ha āśa, ate; atha, then; enam, to him [his father]; ha upasasāda, he went; tam, to him [to Śvetaketu]; yat kiñca, whatever; papraccha, he asked; sarvam ha pratipede, he was able to follow everything. Commentary:-After eating, Śvetaketu’s mind was back to normal. He then approached his father, and everything his father said was clear to him.

maxmuller

4. 'Then wilt thou understand me.' Then Svetaketu. ate, and afterwards approached his father. And whatever his father asked him, he knew it all by heart. Then his father said to him:-

CHANDOGYA 6-7-5

तꣳ होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं ।

खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय ।

प्राज्वलयेत्तेन ततोऽपि बहु दहेत् ॥ ६-७-५॥

tam̐ hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṃ |

khadyotamātraṃ pariśiṣṭaṃ taṃ tṛṇairupasamādhāya |

prājvalayettena tato'pi bahu dahet || 6-7-5||

5. The father said to him:- ‘O Somya, from a blazing fire, if there is but a small piece of ember left, the size of a firefly, the fire can again blaze up when you add some grass. The fire, in fact, can then blaze up even more than it did before’.

shankara

Commentary

Word-for-word explanation:-Tam ha uvāca, he said to him [to Śvetaketu]; somya, O Somya; yathā, just as; mahataḥ abhyāhitasya, of a big blazing fire; ekam aṅgāram, one ember; khadyotamātram, the size of a firefly; pariśiṣṭam, that is left; tam, that; tṛṇaiḥ upasamādhāya, with some grass; prājvalayet, becomes blazing; tena, by that [grass]; tataḥ api bahu, even more than before; dahet, bums. Commentary:-There is no commentary available for this verse.

maxmuller

5. 'As of a great lighted fire one coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this,

CHANDOGYA 6-7-6

एवꣳ सोम्य ते षोडशानां कलानामेका ।

कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वाली ।

तयैतर्हि वेदाननुभवस्यन्नमयꣳहि सोम्य मन आपोमयः ।

प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ६-७-६॥

evam̐ somya te ṣoḍaśānāṃ kalānāmekā |

kalātiśiṣṭābhūtsānnenopasamāhitā prājvālī |

tayaitarhi vedānanubhavasyannamayam̐hi somya mana āpomayaḥ |

prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti || 6-7-6||

6. ‘In the same way, O Somya, of your sixteen parts, only one remained. But that, when nourished by food, has revived, and by that you are now able to follow the Vedas. O Somya, this is why I said that the mind was nourished by food, prāṇa was nourished by water, and speech was nourished by fire.’ Śvetaketu now understood what his father was saying.

shankara

Commentary

Word-for-word explanation:-Evam, in the same way; somya, O Somya; ekā kalā, one part; te ṣoḍaśānām kalānām, of your sixteen parts; atiśiṣṭā abhūt, remained; sā, it; upasamāhitā annena, nourished by food; prājvālī, has revived; etarhi, now; tayā, by that [remaining part]; vedān, the Vedas; anubhavasi, you can understand; somya, O Somya; hi, this is why [I said]; manaḥ annamayam, the mind is nourished by food; prāṇaḥ āpomayaḥ, prāṇa is nourished by water; vāk tejomayī iti, speech is nourished by fire; asya, of that [what his father had said]; tat ha vijajñau iti, he understood it; vijajñau iti, he understood. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-Just as a fire will go out if fuel is not added to it, so also the mind will cease to function if you do not eat. After fasting for fifteen days, Śvetaketu still had a small portion of his mind left working. It was reduced to a fragment, as it were. But after eating, his memory returned and his mind was again active and vigorous. The idea is, this human body is a very powerful instrument. The mind is powerful; speech is powerful; life itself is powerful. But it is all dependent on food (i.e., earth), water, and energy (i.e., fire). Yet even these gross elements are not independent. As we have seen earlier, earth is a mixture of water and fire with earth. Water also is a mixture of earth and fire with water. Similarly, fire is a mixture of earth and water with fire. This process is called trivṛta, or triplication. It is the permutation and combination of the three elements. Vedānta says, we cannot see these elements in their pure form, because that pure form is Existence, sat. What the Upaniṣad is saying is suggestive:- That which we do not see in its pure form, but in a form which is a by-product of a combination of other things, really does not exist. This is the argument Buddhism also advances. They say:- ‘You talk about a chariot, but where is the chariot? Is it a reality? No, it can’t be a reality, because a chariot is a combination of different things put together. Where is the chariot? Is it the wheels? The platform? The canopy? No. When you speak of an object which is not independent, which is dependent on factors combining together, then it is not real.’ Here is the same argument. All objects are dependent. What exists then? Vedānta says it is sat, Existence. That Existence is our own Self, the real Self, the essence, the real being, pure Spirit. When the Upaniṣad refers to our mind, our life force, and our speech, it is referring to this phenomenal world. We have to look at these things from two levels:- From the cosmic level there is one Reality, one Existence. From the individual level we owe our mind, life force, and speech to these elements. But in reality all these elements, all these manifestations of creation, are pure Spirit. One Reality, pure Spirit, has assumed diverse forms. The whole manifestation of this universe is dependent. Even the mind. Where does the mind come from? Science has not yet been able to answer this question. According to Vedānta, the mind is nothing but matter; yet consciousness, which is pure Spirit, is the source. Vedānta does not make any distinction between matter and consciousness. We say it is one and the same. Consciousness is the source, and out of that one source, all that exists—call it matter, call it energy, call it mind—has come. Science has its own terms. They may call the source of life DNA or something else. Vedānta says it is tat, That. Or it is sat, Existence. From Existence, everything has emerged. In essence there is one—the same thing appearing in different forms. You may ask, how did the. One became manifest as many? Why did it happen? The fact that we can ask this question shows that that One is conscious. Only a conscious being can think, plan, and wish. Because that one Reality is consciousness it can say, ‘I will be many.’ If it were inert, it could not wish to become many. So Vedānta says, that one Reality, pure Spirit, is consciousness. Yet, that consciousness can also take the form of something inert. Matter and consciousness are not different. For instance, if you break a paperweight into atoms, and then smash even those atoms, you will find so much energy—so much motion. So, whether the manifestations of this creation are conscious or unconscious, intelligent or unintelligent, they all have their source in that one conscious Reality.

maxmuller

6. 'Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.' After that, he understood what his father meant when he said:- 'Mind, my son, comes from food, breath from water, speech from fire.' He understood what he said, yea, he understood it ^[1].

Prapathaka: 105/154 (7)

CHANDOGYA 6-8-1

॥ इति सप्तमः खण्डः ।

उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य ।

विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा ।

सम्पन्नो भवति स्वमपीतो भवति तस्मादेनꣳ ।

स्वपितीत्याचक्षते स्वꣳह्यपीतो भवति ॥ ६-८-१॥

|| iti saptamaḥ khaṇḍaḥ |

uddālako hāruṇiḥ śvetaketuṃ putramuvāca svapnāntaṃ me somya |

vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā |

sampanno bhavati svamapīto bhavati tasmādenam̐ |

svapitītyācakṣate svam̐hyapīto bhavati || 6-8-1||

1. Uddālaka Āruṇi said to his son Śvetaketu:- ‘O Somya, let me explain to you the concept of deep sleep. When a person is said to be sleeping, O Somya, he becomes one with Sat [Existence], and he attains his real Self. That is why people say about him, “He is sleeping.” He is then in his Self’.

shankara

Commentary

Word-for-word explanation:-Uddālakaḥ āruṇih, Uddālaka Āruṇi [the son of Aruṇa]; śvetaketum putram, to his son Śvetaketu; ha uvāca, said; svapnāntam, the concept of [deep] sleep; me, from me; somya, O Somya; vijānīhi iti, learn; yatra, when; etat puruṣaḥ, this person; svapiti nāma, is said to be in deep sleep; somya, O Somya; tadā, then; sampannaḥ bhavati, he is merged; satā, with Sat [Existence, Paramātmā]; svam apītaḥ bhavati, he attains his real Self; tasmāt, for this, reason; ācakṣate, people say; enam, about him; svapiti iti, he is sleeping; svam hi apītaḥ bhavati, he attains his real Self. Commentary:-In ancient India, all skills were passed from the father to the son. This is how the caste system eventually became so rigid. A father tended to be selfish and favour his son over his other students, especially if the father was a great scholar. Unless he had a student who was exceptionally good and intelligent, he would generally pass on the best things to his own son. Why does Uddālaka call his son Śvetaketu by the name Somya? The name Somya means one who is quiet, humble, very good, and gentle. If you want to learn something, you must be quiet and modest. So the father is saying, vijānīhi—‘learn from me, you who are so quiet and humble.’ The word puruṣa means pure, ‘in the heart,’ and śayate, ‘residing.’ That which resides in the heart—i.e., the Self. It is a living being. It could be a man, a woman, an animal, or an insect. The word svapnāntam means the concept of deep sleep, or dreamless sleep. When we dream, our sleep is disturbed, and it does not give us any rest. But dreamless sleep is very restful. If we have that kind of sleep for even a few minutes, we become temporarily free from this world. When we wake up then, it takes us some time to realize where we are and what time of day it is. While we were sleeping, the whole world was wiped out for us. When we say, ‘This person is sleeping,’ what does that mean? What happens when we sleep? Where does the mind go? That is what is being discussed here. The Upaniṣad says, during deep sleep a person becomes united with the Self. The individual self—that is, the jīva who is ignorant—merges into the Cosmic Self. The individual self has to have a body and a mind, and it is the mind that is closest to the Self. In fact, many people think the mind is the Self. The mind, however, is like a crystal. A crystal has no colour of its own, but suppose you put a red flower next to it. What happens? The crystal assumes the colour of the flower. Similarly, the mind has no consciousness of its own. But because it is close to the Paramātman, the Supreme Self, it gets the reflection of consciousness from the Self. Then, through the mind, all our organs function—the eyes, the ears, the hands, the feet, etc. The organs and the mind are all dependent on the Self. When we are awake, the body and mind are both functioning. Then when we are dreaming, the body is not functioning but the mind is still functioning. But when we are in deep sleep, the mind also ceases to function. We then become one with our own Self. That is why deep sleep is so refreshing. Yet when we wake up we are the same individual that we were before we slept. The Self is there. We are always one with it. Yet sleep does not give us any knowledge of our Self. Why? Because our ignorance creates a barrier that keeps us from knowing our real nature. But if we are one with the Self, how can we be separate from it? In reality, we are never separate from the Self, but when we are attached to our names and forms, we have desires. And when we have desires, ignorance has its full grip on us. During dreamless sleep the barrier that keeps us from the Self is temporarily removed, but we are not conscious of it. That is why, when we wake up, we are exactly the same person we were before we slept. If I was a tiger before I went to sleep, I am a tiger again when I get up. A sleeping tiger cannot do any harm, but if it wakes up, beware! Similarly, if I was a bad person before, I am still a bad person when I wake up. So, when I sleep, for the time being my ignorance is also sleeping, as it were. Only Self-knowledge can dispel my ignorance and give me true peace. It is a common belief in India that if you bathe in the Ganga, you will get rid of all your sins. Sri Ramakrishna used to say, though, that the sins are very clever. As you go to the river the sins say to each other:- ‘Well, this person is going into the Ganga. Let’s take shelter on that tree.’ So they fly off and perch on a tree. Then, when you come out of the river, they all pounce back on you and once again you are in their grip. Similarly, deep sleep can give us temporary rest, but it cannot remove our ignorance. Only if we have real knowledge, knowledge of the Self, can we remove the seeds of our karma. Knowledge is like a sword. With that sword we can cut off the roots of our ignorance and become free. Once we attain Self-knowledge we are totally transformed, because it goes to the root of our being. And when we wake up from our sleep of ignorance we are no longer the same individual.

maxmuller

1. Uddâlaka Âruni said to his son Svetaketu:- Learn from me the true nature of sleep (svapna). When a man sleeps here, then, my dear son, he becomes united with the True ^[1], he is gone to his own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apîta) to his own (sva) ^[2].

CHANDOGYA 6-8-2

स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं ।

पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत ।

एवमेव खलु सोम्य तन्मनो दिशं दिशं ।

पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते ।

प्राणबन्धनꣳ हि सोम्य मन इति ॥ ६-८-२॥

sa yathā śakuniḥ sūtreṇa prabaddho diśaṃ diśaṃ |

patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata |

evameva khalu somya tanmano diśaṃ diśaṃ |

patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate |

prāṇabandhanam̐ hi somya mana iti || 6-8-2||

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

shankara

Commentary

Word-for-word explanation:-Saḥ yathā, it is like; śakuniḥ, a bird; sūtreṇa prabaddhaḥ, tied to a rope; diśam diśam, in all directions; patitvā, fluttering; anyatra, elsewhere; āyatanam, a shelter; alabdhvā, without getting; bandhanam eva upaśrayate, surrenders to its bondage; evam eva khalu, similarly; somya, O Somya; tat manaḥ, this mind; diśam diśam, in all directions; patitvā, running about; anyatra, elsewhere; āyatanam, a shelter; alabdhvā, without getting; prāṇam eva upaśrayate, surrenders to prāṇa; somya, O Somya; prāṇa-bandhanam hi manaḥ iti, the mind is tied to prāṇa. Commentary:-When we are sound asleep, what happens to the mind? The mind withdraws; it retires and temporarily goes back to the Self. Is this the same as samādhi, the superconscious state? Vedānta says, no, there is a distinction between samādhi and this experience of sound sleep. Both experiences bring great joy and peace, but deep sleep is only temporary. It is just for a while. We are still held by the rope of ignorance, and we do not know our real Self. When we come back from deep sleep, we are just as tightly bound as we were before we slept. The Upaniṣad gives the example here of a bird tied to a rope, struggling to get free. It starts flying in all directions, seeking a safe place—any place, anywhere else than where it is bound. At last it must give up and return to its place of bondage. Sri Ramakrishna used to give an illustration very similar to this. A bird is sitting on the mast of a ship and soon falls asleep. It does not notice that the ship has set sail. Finally, when the ship has gone far out to sea, it wakes up and starts looking around for land. Flying to the east, it eventually gets tired, and, not finding any land, comes back to the ship. In the same way, it flies out to the west, to the north, and to the south, but all it sees is water everywhere. At last the bird decides to take refuge on the mast of the ship. Swami Vivekananda says that all of us are struggling to be free. Freedom is our birthright. You are trying to be free; a student is trying to be free; a teacher is trying to be free. All of us, irrespective of our situation in life, are trying in one way or another to attain freedom. The Upaniṣad is saying that when we are awake, we are like the bird flying in different directions. We are constantly fluttering around, doing this and doing that. Sometimes we are attracted by something here, and then again by something there. Our minds are always roaming about. But finally we get tired and surrender our minds to prāṇa—that is, we lie down and go to sleep. And if we are lucky, we have good sound sleep. The word prāṇa here means the Self. Meister Eckhart once said that the mind has two eyes. One eye is always looking outside, looking at the things around. But the other eye is looking inside, looking and searching, as it were, into one’s own Being. Finally one discovers the ‘Castle of Security.’ What is this Castle of Security? It is the Self. When we enter into this castle we are at peace. That is what the Upaniṣad also says here. When a person is able to retreat into his own Self, even temporarily, he attains a state of peace and joy. In deep sleep, we temporarily enter the castle. It

maxmuller

2. 'As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the gîva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath ^[1]; for indeed, my son, mind is fastened to breath.

CHANDOGYA 6-8-3

अशनापिपासे मे सोम्य विजानीहीति ।

यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते ।

तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप ।

आचक्षतेऽशनायेति तत्रितच्छुङ्गमुत्पतितꣳ सोम्य ।

विजानीहि नेदममूलं भविष्यतीति ॥ ६-८-३॥

aśanāpipāse me somya vijānīhīti |

yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṃ nayante |

tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tadapa |

ācakṣate'śanāyeti tatritacchuṅgamutpatitam̐ somya |

vijānīhi nedamamūlaṃ bhaviṣyatīti || 6-8-3||

3. O Somya, now learn from me about hunger and thirst. When a person is said to be hungry, it is to be understood that the food he ate has been earned away by water. Just as people refer to a leader of cows, or a leader of horses, or a leader of people, similarly, people say that water is the leader of food. So also, O Somya, know that this sprout [i.e., the body] is the product of something [i.e., of food and drink]. It cannot be without a root.

shankara

Commentary

Word-for-word explanation:-Somya, O Somya; me, from me; aśanā pipāse, about hunger and thirst; vijānīhi iti, learn; yatra, when; puruṣaḥ, a person; aśiśiṣati etat nāma, is said to be hungry; tat, then; āpaḥ eva aśitam, the water which has been drunk; nayante, has carried [the food that he ate] away; tat yathā, just as, for example; go-nāyaḥ, a leader of cows; aśva-nāyaḥ, a leader of horses; puruṣa-nāyaḥ, one who leads other people; iti, these terms people use; evam, similarly; tat apaḥ, that water; ācakṣate, people say; aśanāya iti, is the leader of food; tatra, so also; vijānīhi, know; somya, O Somya; etat śuṅgam, this sprout [i.e., the body]; Commentary:-In this universe we always see two things—one is the cause, and the other is the effect. These two forces are always at work. The cause becomes the effect, and again the effect becomes the cause of something else. For instance, a duck is the effect of an egg, and again, that same duck is the cause of another egg. Buddhism also emphasizes this point. Many people are under the impression that Buddhism is an entirely new religion. But really speaking, it is not a new religion, as Buddha himself pointed out. In Buddhism, the cause and effect theory is termed pratītya-samutpāda, ‘dependent-arising’—that is, an effect arises dependent on its cause. The Upaniṣad here takes the example of a sprout and its roots. When you see a sprout, you know at once that there must be roots, and out of those roots the sprout has come. Similarly, we see ṃ this universe many things. They seem to have come from different sources, but in reality the ultimate source is one and the same. It is Sat, pure Existence, Brahman. In this verse, the father begins by telling his son about hunger and thirst. What does it mean when a person says, ‘I am hungry’? A few hours previously he ate something, but again he is hungry. What happened? It means that whatever he ate before has been carried away by water. Some of the water becomes blood and distributes the food to different parts of the body, and then the water carries away the waste part of the food and takes it out of the body. Then the person feels hungry again. This is why. water is said to be the leader of food. The Upaniṣad says it is like a herd of cows. Wherever there is a herd of cows, you will find that the herd chooses a particular cow as the leader. When the cows move from place to place, the leader is ahead and all the others follow behind. Similarly, water is the leader, and the food you eat is distributed and then taken away by the water. The idea is, this body comes from food, and water is what gives it life. They go together. Nothing is independent. Just as this body has a source, this universe also has a source. The Upaniṣad says that when you see a sprout, you know it has its source in a root. Similarly, this universe and everything that makes up this universe—such as food and water—has a source, and that source is Sat, pure Existence.

maxmuller

3. 'Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-nâya), a horse-leader (asva-nâya), a man-leader (purusha-nâya), so they call water (which digests food and causes hunger) food-leader (asa-nâya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause).

CHANDOGYA 6-8-4

तस्य क्व मूलꣳ स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन ।

शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजो ।

मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ ।

सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः ।

सत्प्रतिष्ठाः ॥ ६-८-४॥

tasya kva mūlam̐ syādanyatrānnādevameva khalu somyānnena |

śuṅgenāpo mūlamanvicchādbhiḥ somya śuṅgena tejo |

mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha |

sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ |

satpratiṣṭhāḥ || 6-8-4||

4. Where else, except in food, can the body have its root? In the same way, O Somya, when food is the sprout, search for water as the root; when water is the sprout, O Somya, search for fire as the root; when fire is the sprout, O Somya, search for Sat [Existence] as the root. O Somya, Sat is the root, Sat is the abode, and Sat is the support of all these beings.

shankara

Commentary

Word-for-word explanation:-Tasya, of it [the body]; annāt, [besides] from food; anyatra kva, where else; mūlam syāt, can the root [of the body] be; evam eva khalu, in this way; somya, O Somya; annena śuṅgena, with food as the sprout; apaḥ mūlam, water as the root; anviccha, search for; adbhiḥ śuṅgena, water as the sprout; somya, O Somya; tejaḥ mūlam, fire as the root; anviccha, search for; tejasā śuṅgena, fire as the sprout; somya, O Somya; sat mūlam, Sat [Existence] as the root; anviccha, search for; somya, O Somya; imāḥ sarvāḥ prajāḥ, all these beings; sat mūlam, have Sat as the root; sat āyatanāḥ, Sat as the abode; sat pratiṣṭhāḥ, Sat as the support. Commentary:-Where there is a sprout, you know there is a root. Similarly, where there is a body, you know there is a root—that is, a source, and that source is food. Then what is the root of food? It is water. Again, water has its root in fire, and fire has its root in Existence. The Upaniṣad gives a number of links here. They follow one after another. But the ultimate root, the ultimate source, is Sat, Existence—pure Spirit. All beings—men, women, children, trees, animals, everything—are based on Sat. Praja means what is born. All that are born (sarvā prajā) are dependent on and resting on Sat.

maxmuller

4. 'And where could its root be except in food (earth) ^[1]? And in the same manner, my son, as food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an offshoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True.

CHANDOGYA 6-8-5

अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते ।

तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज ।

आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितꣳ सोम्य ।

विजानीहि नेदममूलं भविष्यतीति ॥ ६-८-५॥

atha yatraitatpuruṣaḥ pipāsati nāma teja eva tatpītaṃ nayate |

tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tatteja |

ācaṣṭa udanyeti tatraitadeva śuṅgamutpatitam̐ somya |

vijānīhi nedamamūlaṃ bhaviṣyatīti || 6-8-5||

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

shankara

Commentary

Word-for-word explanation:-Atha, next; yatra, when; puruṣaḥ, a person; pipāsati etat nāma, is said to be thirsty; tat, then; tejaḥ eva pītam nayate, fire has earned away [the water that he drank]; tat yathā, just as, for example; go-nāyaḥ, a leader of cows; aśva-nāyaḥ, a leader of horses; puruṣa-nāyaḥ, one who leads other people; iti, these terms people use; evam, similarly; tat tejaḥ, that fire; ācaṣṭe, is called; udanyā iti, the leader of water; tatra, so also; vijānīhi, know; somya, O Somya; etat eva śuṅgam, this sprout [i.e., the body]; utpatitam, is produced [by something]; idam, it; amūlam na bhaviṣyati iti, is not without a root. Commentary:-When does a person feel thirsty? When there is a shortage of water in his body. How does this shortage occur? It occurs when the heat in the body turns the water into blood and other things. As soon as the water is consumed in this way a person feels that he has to drink more water.

maxmuller

5. 'When a man is thus said to be thirsty, fire carries away what has been drunk by him. Therefore as they speak of a cow-leader (go-nâya), of a horse-leader (asva-nâya), of a man-leader (purusha-nâya), so they call fire udanyâ, thirst, i. e. water-leader. Thus (by water digested &c.), my son, know this offshoot (the body) to be brought forth:- this (body) could not be without a root (cause).

CHANDOGYA 6-8-6

तस्य क्व मूलꣳ स्यादन्यत्राद्भ्य्ऽद्भिः सोम्य शुङ्गेन तेजो ।

मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ ।

सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा ।

यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य ।

त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य ।

सोम्य पुरुषस्य प्रयतो वाङ्मनसि सम्पद्यते मनः प्राणे ।

प्राणस्तेजसि तेजः परस्यां देवतायाम् ॥ ६-८-६॥

tasya kva mūlam̐ syādanyatrādbhy'dbhiḥ somya śuṅgena tejo |

mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha |

sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā |

yathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya |

trivṛttrivṛdekaikā bhavati taduktaṃ purastādeva bhavatyasya |

somya puruṣasya prayato vāṅmanasi sampadyate manaḥ prāṇe |

prāṇastejasi tejaḥ parasyāṃ devatāyām || 6-8-6||

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

shankara

Commentary

Word-for-word explanation:-Tasya, of it [the body]; adbhyaḥ, [besides] from water; anyatra kva, where else; mūlam syāt, can the root [of the body] be; somya, O Somya; adbhiḥ śuṅgena, with water as the sprout; tejaḥ mūlam, fire as the root; anviccha, search for; tejasā śuṅgena, fire as the sprout; somya, O Somya; sat mūlam, Sat [Existence] as the root; anviccha, search for; somya, O Somya; imāḥ sarvāḥ prajāḥ, all these beings; sat mūlam, have Sat as the root; sat āyatanāḥ, Sat as the abode; sat pratiṣṭhāḥ, Sat as the support; yathā nu khalu, as to how; somya, O Somya; imāḥ tisraḥ devatāḥ, these three deities [fire, water, and earth]; puruṣam prāpya, enter a person; ekaikā bhavati, each one becomes; trivṛt trivṛt, threefold; tat uktam purastāt eva bhavati, this has been explained already; somya, O Somya; asya puruṣasya prayataḥ, as this person is dying; vāk, the organ of speech; manasi sampadyate, merges into the mind; manaḥ prāne, the mind into prāṇa; prāṇaḥ tejasi, prāṇa into fire; tejaḥ parasyām devatāyām, fire into the Supreme Deity [Brahman], Commentary:-What happens when a person dies? First, his speech merges into his mind. He cannot speak any more, but his mind is still active. Sometimes when a person has a stroke, he cannot speak but his mind is alert. Then the mind merges into prāṇa, his life force. The mind ceases to function, but he is still breathing. Then prāṇa merges into fire. Fire here means the heat in the body. If the body is still warm, you

maxmuller

6. 'And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True. 'And how these three beings (devatâ), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech ^[1] is merged in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being.

CHANDOGYA 6-8-7

स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स ।

आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा ।

भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६-८-७॥

sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa |

ātmā tattvamasi śvetaketo iti bhūya eva mā |

bhagavānvijñāpayatviti tathā somyeti hovāca || 6-8-7||

7. ‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain again,’ replied his father.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam aitadātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śvetaketo iti, O Śvetaketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section. Commentary:-That which is the finest of all things, the subtlest, has that Existence, Sat, as its Self. That is the Truth, the Reality. We see all these forms before us. They are constantly changing. But that which we cannot see, which is the essence of everything, does not change. And that is our real identity. ‘That thou art’—this is the final message that Vedānta has to give. That Self, that essence, that pure Spirit, is your real identity. The phenomena we see before us are nothing but names and forms—nāma and rūpa. They are attributes superimposed on that which is constant, unchanging, unchangeable. You may call a person by one name today, but tomorrow he may have another name. And as regards forms, these are always changing. We are never the same. Then again, after some time these forms are gone. Vedānta defines satya, real, as that which existed in the past, which exists now, and which will exist in the future. But the names and forms we see before us are ephemeral. One day they are here and the next they are gone, so they cannot be real. Vedānta says, forget about your name and form. You are that eternal, unchanging Reality. Our form, our body, is the starting point of all our troubles. As soon aṣ we identify ourselves with the body we feel we are separate and different from others. ‘I am a brāhmin.’ ‘I am learned.’ ‘I am ignorant.’ ‘I come from such-and-such a place.’ Then you go on adding and adding—‘I am tall.’ ‘I am short.’ ‘I am fair.’ ‘I am dark.’ Remove these. Go to the essence, to the root—mūlā. Sir P.C. Roy did not believe in the caste system. In fact, he had contempt for it. Sometimes he would get together with some students and argue with them. Among the students, some were brāhmins and some were non-brāhmins. He would say:- ‘Look, I am a chemist. I can prove that the blood of the brāhmin and the blood of the śūdra are both the same. They are composed of the same elements. But you say that this is a person of brāhmin blood and this is a person of śūdra blood. These distinctions are not real.’ Vedānta also says these differences are mere upādhis, attributes. They are superimpositions. What is real? Pure Spirit. In essence we are all one.

maxmuller

7. 'Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

Prapathaka: 106/154 (4)

CHANDOGYA 6-9-1

॥ इति अष्टमः खण्डः ।

यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां ।

वृक्षाणाꣳरसान्समवहारमेकताꣳरसं गमयन्ति ॥ ६-९-१॥

|| iti aṣṭamaḥ khaṇḍaḥ |

yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṃ |

vṛkṣāṇām̐rasānsamavahāramekatām̐rasaṃ gamayanti || 6-9-1||

1. O Somya, as bees produce honey by collecting the juice from various trees and mixing them together to make one juice—

shankara

Commentary

Word-for-word explanation:-Yathā, as; somya, O Somya; madhukṛtaḥ, bees; madhu nistiṣṭhanti, produce honey; nānātyayānām Commentary:-Śvetaketu was still having a hard time understanding, so his father gave another example:- You see bees going around to different places. They collect pollen from many different trees and put it all together to make honey. Can you distinguish which flower a particular drop of honey came from? No, The pollen has become mixed together to make the honey.

maxmuller

1. 'As the bees ^[1], my son, make honey by collecting the juices of distant trees, and reduce the juice into one form,

CHANDOGYA 6-9-2

ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य ।

रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु ।

सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति ।

सम्पद्यामह इति ॥ ६-९-२॥

te yathā tatra na vivekaṃ labhante'muṣyāhaṃ vṛkṣasya |

raso'smyamuṣyāhaṃ vṛkṣasya raso'smītyevameva khalu |

somyemāḥ sarvāḥ prajāḥ sati sampadya na viduḥ sati |

sampadyāmaha iti || 6-9-2||

2.—O Somya, and 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 the Self, they are not conscious of it. They do not think, ‘We [were once separate, but] now we are all one with the Self’.

shankara

Commentary

Word-for-word explanation:-Te, those [juices which have mixed together]; yathā tatra, now as [honey]; aham amuṣya vṛkṣasya rasaḥ asmi iti, I am the juice of such-and-such tree; aham amuṣya vṛkṣasya rasaḥ asmi iti, I am the juice of such-and-such tree; vivekam na labhante, this kind of consciousness [i.e., discrimination] they do not have; somya, O Somya; evarn eva, like this; khalu, surely; imāḥ sarvāḥ prajāḥ, all these beings; sati, in the Self [Brahman]; sampadya, having attained unity; sati sampadyāmahe, we are now all one with the Self; na viduḥ iti, are not conscious of this. Commentary:-Can a drop of honey say, ‘I am from one tree, and you are from another tree’? No, there is no such discrimination there. The pollen from different flowers becomes one mass of honey. Similarly, we may seem to come from different sources, but in essence we are all one. When we merge into pure Being, we are free from all such discriminating ideas. There is no more diversity there.

maxmuller

2. 'And as these juices have no discrimination, so that they might say, I am the juice of this tree or that, in the same manner, my son, all these creatures, when they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True.

CHANDOGYA 6-9-3

त इह व्यघ्रो वा सिꣳहो वा वृको वा वराहो वा कीटो वा ।

पतङ्गो वा दꣳशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ ६-९-३॥

ta iha vyaghro vā sim̐ho vā vṛko vā varāho vā kīṭo vā |

pataṅgo vā dam̐śo vā maśako vā yadyadbhavanti tadābhavanti || 6-9-3||

3. Whatever they were before in this world—whether a tiger or lion or leopard or boar or bug or insect or flea or mosquito—they are born again. [They never know that they came from Sat].

shankara

Commentary

Word-for-word explanation:-Te, these; iha, here [in this world]; vyāghraḥ vā, a tiger; siṃhaḥ vā, or a lion; vṛkaḥ vā, or a leopard; varāhaḥ vā, or a boar; kīṭaḥ vā, or a bug; pataṅgaḥ vā, or an insect; daṃśaḥ vā, or a flea; maśakaḥ vā, or a mosquito; yat yat, whatever; bhavanti, they are [before]; tat, that; ābhavanti, they are after [because they do not yet know the Self]. Commentary:-We are born again and again till we overcome our ignorance and attain Self-knowledge. Death, for an ignorant person, is not liberation. It is like going into deep sleep. And when you are reborn it is as if you are waking up. You die again and again, and again and again you are reborn. This goes on until you attain Self-knowledge. Once you know the Self, you are free—free from birth and death.

maxmuller

3. 'Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again.

CHANDOGYA 6-9-4

स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा ।

तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति ।

तथा सोम्येति होवाच ॥ ६-९-४॥

sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā |

tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti |

tathā somyeti hovāca || 6-9-4||

4. ‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam aitadātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śvetaketo iti, O Śvetaketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said. Iti navamaḥ khaṇḍaḥ, here ends the ninth section. Commentary:-“Tat tvam asi”—thou art that. This is called the mahāvākya, the great saying, it is the magic formula. If your mind has been purified, as soon as the mahāvākya is uttered your eyes are opened and you realize your own Self. But this can happen only after a long process of preparation. It does not come by a fluke. After years of hard work and after shedding many tears, at last one day your mind becomes pure and free from ego. You have attained cittaśuddhi, purification of the mind. Your mind is then like a clean mirror. Now there is a layer of dust on the Once you know who you are you can never be deluded. Can there be darkness where there is light? If you are really enlightened there can be no room for ignorance in your mind. But without cittaśuddhi, even if the teacher tells you that you are the Self, you will not believe it. You will think:- ‘No, that is nonsense. I am this body.’ The father is again telling Śvetaketu, ‘You are That,’ but still it is not clear to him. How does it become clear? First we must study the Upaniṣads. Then we have to try and grasp the ideas intellectually. So long as the teacher is giving us instructions the idea fascinates us. That’s fine, but it’s not enough. We must realize it. We must feel it in the very depth of our being. Spiritual knowledge does not come through an intellectual process. It’s something more, something deeper, something that touches the very root of our being. It’s an experience. When you have this experience you are totally transformed. You are not the same individual anymore.

maxmuller

4. 'Now that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

Prapathaka: 107/154 (3)

CHANDOGYA 6-10-1

॥ इति नवमः खण्डः ।

इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते ।

पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र ।

एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति ॥ ६-१०-१॥

|| iti navamaḥ khaṇḍaḥ |

imāḥ somya nadyaḥ purastātprācyaḥ syandante |

paścātpratīcyastāḥ samudrātsamudramevāpiyanti sa samudra |

eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti || 6-10-1||

1. O Somya, those rivers belonging to the east run to the east, and those belonging to the west run to the west. Rising from the sea, they go back to it and become one with it. Just as, when they reach the sea, they do not know their separate identities—‘I am this river,’ or ‘I am that river’—

shankara

Commentary

Word-for-word explanation:-Imāḥ, these; somya, O Somya; nadyaḥ, rivers; purastāt, of the east; prācyaḥ syandante, flow to the east; pratīcyaḥ, of the west; paścāt, to the west; tāḥ, they; samudrāt, [rising] from the sea; samudram eva apiyanti, go to the sea; saḥ samudraḥ eva bhavati, become one with that sea; yathā, as; tatra, there; tāḥ, they; na viduḥ, do not know; iyam aham asmi iyam aham asmi iti, I am this [river], I am this [river]. Commentary:-Uddālaka gives another illustration. There are so many rivers in this country, and each originates from a different area. Ultimately, however, they all flow into the sea. They then lose their separate identities and become one with the sea. When the Ganga flows into the sea, you can no longer identify it as such. Can a drop of water in the sea say, ‘I am the Ganga,’ or ‘I am the Sindhu’? No. So also, when we die our sense of identity disappears temporarily. Then again, where did these rivers come from? They came from the sea. Sea water becomes vapour, rises, and forms into clouds. The clouds then go over the land and pour down rain, which eventually goes into the rivers and at last into the sea. The rivers come from the sea and go back to the sea. The sea is the source, but the rivers do not know this. This cycle is going on all the time. So also we come from pure Spirit and go back to pure Spirit, but we are not aware of it. We are only conscious of our separate identities. In dreamless sleep, our separate identities are wiped out for the time being. We sleep so soundly we do not even know we exist. We are then part of the Cosmic Self. Then when we wake up, we resume our separate identities again. Similarly, when we die, it is the body that dies. The individual self continues and is one with Existence. This does not mean liberation, however. We do not know that we have become one with Existence. It is as if we are in deep sleep. As the water rises from the sea and again falls down to become the Ganga or the Sindhu, so also, we again become some individual with a new body. Why are we not liberated? Because ignorance is there. When we die our ignorance is suspended for some time, and we are temporarily not conscious of our separate existence. But when we are reborn we resume our life from the point where we left off. We then have a new body but we retain all the impressions that we had in our previous life. These impressions manifest themselves again in our new birth because they have become part of our being. This is why we often find so much difference between one brother and another. Two brothers may be close in age but poles apart in temperament. One may be very studious, with scholarly inclinations, and the other may be very outgoing, more interested in sports and other activities. Even in terms of physical appearance they may be quite different. They are two separate identities. So, unless we attain Self-knowledge and become free, death is like going into deep sleep. It is a temporary pause in our life’s struggle. But the struggle must go on because of our ignorance.

maxmuller

1. 'These rivers, my son, run, the eastern (like the Gangâ) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i. e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river,

CHANDOGYA 6-10-2

एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः ।

सत आगच्छामह इति त इह व्याघ्रो वा सिꣳहो वा ।

वृको वा वराहो वा कीटो वा पतङ्गो वा दꣳशो वा मशको वा ।

यद्यद्भवन्ति तदाभवन्ति ॥ ६-१०-२॥

evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ |

sata āgacchāmaha iti ta iha vyāghro vā sim̐ho vā |

vṛko vā varāho vā kīṭo vā pataṅgo vā dam̐śo vā maśako vā |

yadyadbhavanti tadābhavanti || 6-10-2||

2.—In the same way, O Somya, all these beings, having come from Sat [Brahman], never know this. They never think, ‘We have come from Sat.’ Whatever they were before in this world—whether a tiger or lion or leopard or boar or bug or insect or flea or mosquito—they are born again [according to their karma. They never know that they came from Sat].

shankara

Commentary

Word-for-word explanation:-Evam eva khalu, in the same way; somya, O Somya; imāḥ sarvāḥ prajāḥ, all these beings; sataḥ, from Sat [Brahman]; āgamya, having come; sataḥ āgacchāmahe iti, we have come from Sat; na viduḥ, do not know; te, these [beings]; iha, here [in this world]; vyāghraḥ vā, a tiger; siṃhaḥ vā, or a lion; vṛkaḥ vā, or a leopard; varāhaḥ vā, or a boar; kīṭaḥ vā, or a bug; pataṅgaḥ vā, or an insect; daṃśaḥ vā, or a flea; maśakaḥ vā, or a mosquito; yatyat, whatever; bhavanti, they are [before]; tat, that; ābhavanti, they are after [because they do not yet know the Self]. Commentary:-The Upaniṣad does not mean to imply in this example of the rivers that we are not divine now and we are trying to become divine. No, we are always divine. Whether we know it or not, we are never separate from pure Spirit. But it is our misfortune that we do not know it. Here the Upaniṣad is giving us a warning. Our goal is Self-knowledge. Death or deep sleep is not our goal.

maxmuller

2. 'In the same manner, my son, all these creatures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a musquito, that they become again and again.

CHANDOGYA 6-10-3

स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा ।

तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति ।

तथा सोम्येति होवाच ॥ ६-१०-३॥

sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā |

tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti |

tathā somyeti hovāca || 6-10-3||

3. ‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam aitaḍātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śvetaketo iti, O Śvetaketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section. Commentary:-

maxmuller

3. 'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

Prapathaka: 108/154 (3)

CHANDOGYA 6-11-1

॥ इति दशमः खण्डः ।

अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो ।

मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स ।

एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्ठति ॥ ६-११-१॥

|| iti daśamaḥ khaṇḍaḥ |

asya somya mahato vṛkṣasya yo mūle'bhyāhanyājjīvansravedyo |

madhye'bhyāhanyājjīvansravedyo'gre'bhyāhanyājjīvansravetsa |

eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānastiṣṭhati || 6-11-1||

1-2. O Somya, if someone strikes at the root of a big tree, it will continue to live, though it may exude some juice. If he strikes at the middle, it will still live, though it may exude some juice. If he strikes at the top of the tree, it will survive, though it may exude some juice. Pervaded by the self, the tree will keep drinking juice and living happily. But if the self leaves a branch of a tree, that branch withers away and dies. If it leaves a second branch, that branch too will die. If it leaves a third branch, that branch also will die. If the self withdraws from the whole tree, then the whole tree will die.

shankara

Commentary

Word-for-word explanation:-Somya, O Somya; asya mahataḥ vṛkṣasya, of this big tree; yaḥ mūle abhyāhanyāt, [if] a person strikes at the root; jīvan, it [the tree] continues to live; sravet, [though] it exudes juice; yaḥ madhye abhyāhanyāt, [if] a person strikes in the middle; jīvan, it [the tree] continues to live; sravet, [though] it exudes juice; yaḥ agre abhyāhanyāt, [if] a person strikes at the top; jīvan, it [the tree] continues to live; sravet, [though] it exudes juice; saḥ eṣaḥ, this [tree]; jīvena ātmanā anuprabhūtaḥ, is pervaded by the living Self; pepīyamānaḥ, it continues drinking; modamānaḥ tiṣṭhati, [and] living happily, Yat, if; jīvaḥ, the self [life]; asya ekām śākhām, one branch of it [the tree]; jahāti, abandons; atha, then; sā śuṣyati, it [the branch] withers away; dvitīyām, a second [branch]; jahāti, [if] it leaves; atha sā śuṣyati, then it [the branch] withers away; tṛtīyām, a third [branch]; jahāti, [if] it leaves; atha sā śuṣyati, then it [the branch] withers away; sarvam jahāti, [if] it leaves all [the whole tree]; sarvaḥ śuṣyati, the whole tree withers away. Commentary:-Suppose you strike at a tree. If the tree is not dead, water will come out of the wound, and eventually the wound will heal. According to Vedānta, a tree is a living individual, like a human being. It has life; it has a self. As my self permeates the whole of my body, similarly, the self of a tree permeates the whole body of the tree. If one part of my body becomes paralyzed, it means that the self which previously permeated the whole of my body has withdrawn itself from that part. So also, if the self of a tree leaves a limb of the tree, that limb becomes dried up. The Upaniṣad is trying to say here that death merely means the withdrawal of the individual self from the whole body. Suppose you are living at a certain house. If you leave that house and move somewhere else, that house becomes vacant and useless. It’s exactly like that. When the Self leaves the body, the body becomes empty and useless.

maxmuller

1. 'If some one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live. Pervaded by the living Self that tree stands firm, drinking in its nourishment and rejoicing;

CHANDOGYA 6-11-2

अस्य यदेकाꣳ शाखां जीवो जहात्यथ सा शुष्यति ।

द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा ।

शुष्यति सर्वं जहाति सर्वः शुष्यति ॥ ६-११-२॥

asya yadekām̐ śākhāṃ jīvo jahātyatha sā śuṣyati |

dvitīyāṃ jahātyatha sā śuṣyati tṛtīyāṃ jahātyatha sā |

śuṣyati sarvaṃ jahāti sarvaḥ śuṣyati || 6-11-2||

maxmuller

2. 'But if the life (the living Self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers ^[1]. In exactly the same manner, my son, know this.' Thus he spoke:-

CHANDOGYA 6-11-3

एवमेव खलु सोम्य विद्धीति होवाच जीवापेतं वाव किलेदं ।

म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिदꣳ ।

सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव ।

मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६-११-३॥

evameva khalu somya viddhīti hovāca jīvāpetaṃ vāva kiledaṃ |

mriyate na jīvo mriyate iti sa ya eṣo'ṇimaitadātmyamidam̐ |

sarvaṃ tatsatyam̐ sa ātmā tattvamasi śvetaketo iti bhūya eva |

mā bhagavānvijñāpayatviti tathā somyeti hovāca || 6-11-3||

3. The father said; ‘O Somya, know this:- When the self leaves the body, the body surely dies. The self, however, never dies. That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.

shankara

Commentary

Word-for-word explanation:-Evam eva khalu, like this; somya, O Somya; viddhi, know; iti ha uvāca, he said; jīva-apetam, deserted by the self; idam, this [body]; vāva kila mriyate, is truly dead; jīvaḥ na mriyate, the self never dies; saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam aitadātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śvetaketo iti, O Śvetaketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-The self is immortal. It is the body that dies, and it dies when the self leaves it. Suppose you go to sleep leaving some of your work incomplete. As soon as you wake up, you remember that it was not finished, and you immediately start doing the work from where you left off. Your sleep was like the death of your body, for it was inactive and you were totally unconscious of your body. But the self never dies, and that is why when you wake up you remember your work is unfinished. Whether you are awake or asleep, you are the same self. The self never changes. You may have seen how a new-born kitten behaves. It knows where to get its mother’s milk. No one teaches it, but how does it know? It knows from its past life. Some of the scriptures say to perform sacrifices such as the Agnihotra. They say we will be duly rewarded for this. But we are asked to perform them to the last day of our life. If we perform them till we die, when are we going to get the reward? Obviously in our future life. The individual is born again and again to receive rewards and punishments, but the real Self remains the same.

maxmuller

3. 'This (body) indeed withers and dies when the living Self has left it; the living Self dies not. 'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

Prapathaka: 109/154 (3)

CHANDOGYA 6-12-1

॥ इति एकादशः खण्डः ।

न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं ।

भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव ।

इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र ।

पश्यसीति न किंचन भगव इति ॥ ६-१२-१॥

|| iti ekādaśaḥ khaṇḍaḥ |

nyagrodhaphalamata āharetīdaṃ bhagava iti bhinddhīti bhinnaṃ |

bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava |

ityāsāmaṅgaikāṃ bhinddhīti bhinnā bhagava iti kimatra |

paśyasīti na kiṃcana bhagava iti || 6-12-1||

1. Uddālaka said, ‘Bring me a fruit from this banyan tree.’ Śvetaketu replied, ‘I have brought it, sir.’ Uddālaka:- ‘Break it.’ Śvetaketu:- ‘I’ve broken it, sir.’ Uddālaka:- ‘What do you see inside?’ Śvetaketu:- ‘There are tiny seeds, sir.’ Uddālaka:- ‘Break one of them, my son.’ Śvetaketu:- ‘Sir, I’ve broken it.’ Uddālaka:- ‘What do you see in it?’ Śvetaketu:- ‘Nothing, sir’.

shankara

Commentary

Word-for-word explanation:-Nyagrodha-phalam ataḥ āhara iti, [Uddālaka said,] bring me a fruit from this banyan tree; idam bhagavaḥ iti, [Śvetaketu replied,] here it is, sir; bhinddhi iti, break it; bhinnam bhagavaḥ iti, I have broken it sir; kim atra paśyasi iti, what do you see in it; aṇvyaḥ iva imāḥ dhānāḥ, these tiny seeds; bhagavaḥ iti, sir; āsām ekām bhinddhi, break one of them; aṅga iti, my child; bhinnā bhagavaḥ iti, it is broken, sir; kim atra paśyasi iti, what do you see in it; na kiñcana bhagavaḥ iti, nothing, sir. Commentary:-There is no commentary available for this verse.

maxmuller

1. 'Fetch me from thence a fruit of the Nyagrodha tree.' 'Here is one, Sir.' Break it.' 'It is broken, Sir.' 'What do you see there?' 'These seeds, almost infinitesimal.' 'Break one of them.' 'It is broken, Sir.' 'What do you see there?' 'Not anything, Sir.'

CHANDOGYA 6-12-2

तꣳ होवाच यं वै सोम्यैतमणिमानं न निभालयस ।

एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति ।

श्रद्धत्स्व सोम्येति ॥ ६-१२-२॥

tam̐ hovāca yaṃ vai somyaitamaṇimānaṃ na nibhālayasa |

etasya vai somyaiṣo'ṇimna evaṃ mahānyagrodhastiṣṭhati |

śraddhatsva somyeti || 6-12-2||

2. Uddālaka said:- ‘O Somya, the finest part in that seed is not visible to you. But in that finest part lies hidden the huge banyan tree. Have faith in what I say, O Somya’.

shankara

Commentary

Word-for-word explanation:-Tam, to him [his son]; ha uvāca, [Uddālaka] said; somya, O Somya; etam vai aṇimānam, that subtle part; yam na nibhālayase, which you do not see; etasya vai, of this very; aṇimnaḥ, subtle part; somya, O Somya; eṣaḥ mahānyagrodhaḥ, this big banyan tree; tiṣṭhati, exists; śraddhatsva somya iti, have faith [in what I say], O Somya. Commentary:-A banyan tree is such a huge tree, but its seed is very tiny. If you split open the seed what do you see? Nothing. Yet the essence of that big tree is there in that tiny seed. How do you know? If you put the seed in the ground, very soon a sprout will appear. Then that sprout will grow and gradually become a big tree. Though there seems to be nothing inside the seed, the essence of the tree must be there; otherwise a tree could not grow from it. Then the father says, ‘Have śraddhā, faith—faith in what I am saying.’ Śaṅkara says that faith makes the mind concentrated. If your mind is restless and always running after sense pleasures, you will never realize the Self. How can a mind that is outgoing and attached to gross external things, see that which is fine? It can’t. In the Kaṭha Upaniṣad, Yama said to Naciketā that our senses are all outgoing. The eyes, the ears, the mind—they are all going to the sense objects. We must reverse the process—that is, we must turn the senses inward. But this is very difficult to do if you lack faith. Sri Ramakrishna used to say that the mind was like a bag of mustard seeds. Suppose there is a leak in a bag of mustard seeds. The mustard seeds will fall out and be scattered all over the place, and it is then very difficult to gather them up again. Similarly, the leak in the bag is like our attachment to sense enjoyments. Once the mind is scattered on external things, it is difficult to bring it back and focus it on the Self. But if you have faith—faith that the Self is the Reality—then it becomes easy to concentrate the mind. Once you have control over the mind, you can grasp the subtleties of spiritual truths very quickly. In fact, it is said that the Truth reveals itself to you. This is quite rational. If you really want to know something, your mind will automatically be focussed on it. And if you are not interested, your mind will be elsewhere. You may be sitting in front of the teacher, but if your mind is on a cricket game you will not hear anything the teacher says.

maxmuller

2. The father said:- 'My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists.

CHANDOGYA 6-12-3

स य एषोऽणिमैतदात्म्यमिदद्ꣳ सर्वं तत्सत्यꣳ स आत्मा ।

तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति ।

तथा सोम्येति होवाच ॥ ६-१२-३॥

sa ya eṣo'ṇimaitadātmyamidadm̐ sarvaṃ tatsatyam̐ sa ātmā |

tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti |

tathā somyeti hovāca || 6-12-3||

shankara

Commentary

maxmuller

3. 'Believe it, my son. That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

Prapathaka: 110/154 (3)

CHANDOGYA 6-13-1

॥ इति द्वादशः खण्डः ।

लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति ।

स ह तथा चकार तꣳ होवाच यद्दोषा लवणमुदकेऽवाधा ।

अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥ ६-१३-१॥

|| iti dvādaśaḥ khaṇḍaḥ |

lavaṇametadudake'vadhāyātha mā prātarupasīdathā iti |

sa ha tathā cakāra tam̐ hovāca yaddoṣā lavaṇamudake'vādhā |

aṅga tadāhareti taddhāvamṛśya na viveda || 6-13-1||

1-2. [Uddālaka said,] ‘Put this lump of salt into water and come to me in the morning.’ Śvetaketu did as he was told. Uddālaka said to him, ‘My son, bring me the salt that you put in the water.’ Śvetaketu looked, but he could not find it, as the salt had dissolved in the water. [Uddālaka said,] ‘My son, drink the water at the surface.’ [Śvetaketu did that, and Uddālaka asked,] ‘How does it taste?’ [Śvetaketu replied,] ‘It is saline.’ [Uddālaka 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.’ Śvetaketu did so. The father said to him:-

shankara

Commentary

Word-for-word explanation:-Lavaṇam etat, this salt; udake, in water; avadhāya, put; atha mā, then to me; prātaḥ, in the morning; upasīdathāḥ iti, come; saḥ, he [Śvetaketu]; tathā, that way; ha cakāra, did; tam ha uvāca, he said to him [to Śvetaketu]; yat lavaṇam, that salt which; doṣā, at night; udake avādhāḥ, you put into water; aṅga, my son; tat, that; āhara iti, bring it back; tat, that; ha avamṛśya, having searched for; na viveda, he did not find, Yathā, since; vilīnam eva, it had disappeared [in the water]; aṅga, my son; asya antāt ācāma iti, drink from its surface; katham iti, how is it; lavaṇam iti, saline; madhyāt ācāma iti, drink from the middle; katham iti, how is it; lavaṇam iti, saline; antāt ācāma iti, drink from the bottom; katham iti, how is it; lavaṇam iti, saline; abhiprāya etat, throw this away; atha mā upasīdathāḥ iti, then come to me; tat ha tathā cakāra, he did likewise; tat, that [salinity]; śaśvat, always; saṃvartate, prevails everywhere; tam ha uvāca, he said to him [to Śvetaketu]; atra vāva kila, here [in this body]; somya, O Somya; sat, the self [exists]; na nibhālayase, [but] you do not see it; atra eva kila iti, here [in the body]. Commentary:-‘There is salt in every part of the water, yet you cannot see it. Similarly, O Somya, Sat [the Self] is here in this body, yet you cannot see it in the body.’ The question that is being examined is, why are we not able to perceive the Self, which is the essence of our being? It is because the Self is all-pervasive. The Self and I are one and the same. If the Self were something separate from me, then I could see it. Can I see myself? I can see myself if I have a mirror—something else. But there is nothing but the Self, so how can I see it? It’s not possible. Because you don’t see something that doesn’t mean it does not exist. The process of seeing involves separate entities:- the seer and the seen—that is, the subject and the object. These two must be separate. Then only the process of seeing can take place. But if there is only one, who sees whom? The Upaniṣad gives two examples of how things may exist that we do not perceive. One is of the banyan tree and the seed, and the other is of salt in water. Suppose you put a lump of salt in a glass of water. Soon the salt dissolves. You no longer see it, but that doesn’t mean it is not there. If you taste the water you will find that it tastes salty throughout. Similarly, just because we do not see the Self, that doesn’t prove it does not exist. Reality is not something that is perceptible to our sense organs. It is vākyamanātīta—beyond speech and mind, beyond thought. Words fail to describe it and our mind cannot grasp it, because it is so fine, so subtle. The Self is not something on the relative plane that we can see or touch. Our sense organs are very limited. Our eyes can see things only up to a point and beyond that they cannot see any more. There are many things around us that our eyes cannot see. Similarly with our hearing and other organs. So, in order to perceive the Self we must go beyond the relative plane to the transcendental level. Śaṅkara says that this body is a product of food (or, earth), water, and fire, and the Self is within this body. Though you cannot see the Self, it permeates the body—just as the salt permeates the water

maxmuller

1. 'Place this salt in water, and then wait on me in the morning.' The son did as he was commanded. The father said to him:- 'Bring me the salt, which you placed in the water last night.' The son having looked for it, found it not, for, of course, it was melted.

CHANDOGYA 6-13-2

यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति ।

मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति ।

कथमिति लवणमित्यभिप्रास्यैतदथ मोपसीदथा इति ।

तद्ध तथा चकार तच्छश्वत्संवर्तते तꣳ होवाचात्र ।

वाव किल तत्सोम्य न निभालयसेऽत्रैव किलेति ॥ ६-१३-२॥

yathā vilīnamevāṅgāsyāntādācāmeti kathamiti lavaṇamiti |

madhyādācāmeti kathamiti lavaṇamityantādācāmeti |

kathamiti lavaṇamityabhiprāsyaitadatha mopasīdathā iti |

taddha tathā cakāra tacchaśvatsaṃvartate tam̐ hovācātra |

vāva kila tatsomya na nibhālayase'traiva kileti || 6-13-2||

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2. The father said:- 'Taste it from the surface of the water. How is it?' The son replied:- 'It is salt.' 'Taste it from the middle. How is it?' The son replied:- 'It is salt.' 'Taste it from the bottom. How is it?' The son replied 'It is salt.' The father said Throw it away ^[1] and then wait on me.' He did so; but salt exists for ever. Then the father said:- 'Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is.

CHANDOGYA 6-13-3

स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा ।

तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति ।

तथा सोम्येति होवाच ॥ ६-१३-३॥

sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā |

tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti |

tathā somyeti hovāca || 6-13-3||

shankara

Commentary

maxmuller

3. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son. 'Be it so, my child,' the father replied.

Prapathaka: 111/154 (3)

CHANDOGYA 6-14-1

॥ इति त्रयोदशः खण्डः ।

यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ।

ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा ।

प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो ।

विसृष्टः ॥ ६-१४-१॥

|| iti trayodaśaḥ khaṇḍaḥ |

yathā somya puruṣaṃ gandhārebhyo'bhinaddhākṣamānīya taṃ |

tato'tijane visṛjetsa yathā tatra prāṅvodaṅvādharāṅvā |

pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo |

visṛṣṭaḥ || 6-14-1||

1. O Somya, as when a person is brought blindfolded from the Gandhāra country and left in a deserted place, he turns 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!’—

shankara

Commentary

Word-for-word explanation:-Yathā, just as; somya, O Somya; puruṣam, a person, gandhārebhyaḥ, from the Gandhāra region; abhinaddha-akṣam-ānīya, is brought blindfolded; tataḥ, from there; tam visṛjet, [and] leaves him; atijane, in a deserted place; yathā, as; saḥ, he; tatra, there; prāṅ vā, facing the east; udaṅ vā, or facing the north; adharāṅ vā, or facing the south; pratyaṅ vā, or facing the west; pradhmāyīta, shouts; abhinaddhākṣaḥ ānītaḥ, I have been brought blindfolded; abhinaddhākṣaḥ visṛṣṭaḥ, I have been left blindfolded. Commentary:-The Upaniṣad is trying to convey a very difficult idea, but fortunately it gives many illustrations. Here is another one:- Suppose you have been seized by some robbers. They put a blindfold on your eyes and then take you away into the forest and leave you there. Perhaps the forest is infested with wild animals. Somehow or other you have to get out, but you don’t know where you are and you can’t see anything. What do you do? You run around in every direction, shouting:- ‘I am so-and-so. I belong to such-and-such village. I can’t see anything. Please help me get out of here.’ Then at last someone takes pity on you and leads you out of the forest. That someone is the teacher. You are ignorant and don’t know the way. You don’t know how to reach God, how to attain the Truth. But someone has compassion on you—someone who knows the way. You say, ‘I must go back home.’ But what is this home? It is the Self. The small self wants to return to the Cosmic Self. It is as if the self is alienated from itself—as if there is a barrier between one self and the other. The individual self and the Cosmic Self are the same, but there seems to be a barrier between them. We have to remove that barrier.

maxmuller

1. 'As one might lead a person with his eyes covered away from the Gandhâras ^[1], and leave him then in a place where there are no human beings; and as that person would turn towards the east, or the north, or the west, and shout, "I have been brought here with my eyes covered, I have been left here with my eyes covered,"

CHANDOGYA 6-14-2

तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा ।

एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी ।

गन्धारानेवोपसम्पद्येतैवमेवेहाचार्यवान्पुरुषो वेद ।

तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ सम्पत्स्य इति ॥ ६-१४-२॥

tasya yathābhinahanaṃ pramucya prabrūyādetāṃ diśaṃ gandhārā |

etāṃ diśaṃ vrajeti sa grāmādgrāmaṃ pṛcchanpaṇḍito medhāvī |

gandhārānevopasampadyetaivamevehācāryavānpuruṣo veda |

tasya tāvadeva ciraṃ yāvanna vimokṣye'tha sampatsya iti || 6-14-2||

2.—And as someone may remove that person’s blindfold and say, ‘Gandhāra is this way; go this way,’ and the intelligent man goes from one village to another, asking his way and relying on the information people give, until he reaches Gandhāra; similarly, 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.

shankara

Commentary

Word-for-word explanation:-Yathā, as; tasya, his; abhinahanam, blindfold; pramucya, having removed; prabrūyāt, someone says; etām diśam, this way; gandhārāḥ, is the Gandhāra country; etām diśam vraja iti, go this way; saḥ, he; grāmāt grāmam pṛcchan, asking from village to village; paṇḍitaḥ medhāvī, the enlightened person who gets knowledge [of what direction to go in]; gandhārān eva upasampadyeta, reaches Gandhāra itself; evam eva, in the same way; iha, in this world; puruṣaḥ veda, a person knows; ācāryavān, guided by a teacher; tasya, his; tāvat eva, that long; ciram, delay; yāvat, as long as; na vimokṣye, he is hot free [from the body]; atha sampatsye iti, then he becomes merged in the Self. Commentary:-The question being considered here is, if I am ignorant how will my ignorance be removed? It can be removed through the instructions of a teacher. But he must be a competent teacher. Can a blind person lead another blind person? No. There is sure to be a disaster if they try. In this verse the Upaniṣad gives an example of a person led blindfolded into a forest and left there. We are like that person. We are blind, ignorant, and we are unhappy and suffer because of our ignorance. This world of attachment is like a dense forest. Though it is self-created, we do not know the way out. We need someone to help us—someone who knows the way. We need a good teacher. Śaṅkara says the word medhāvī means one who is capable of understanding. You may have a good teacher, and you may have been given instructions, but you have to use your intelligence also. Now suppose you have a good teacher and you have attained Self-knowledge. According to Vedānta, when you attain Self-knowledge you automatically attain liberation. But the Upaniṣad says there is still one snag. What is that snag? Our prārabdha karma. Karma means the results of our actions. If I do something good, I will experience a good result; and if I do something bad, I must suffer. Vedānta says, there are three kinds of karma. One kind is called sañcita karma. It is our karma that has been accumulated from one birth to another. We have done so many things, and all these actions are waiting to bear fruit. Another kind of karma is called āgāmī karma. While we are experiencing the fruits of our past actions, we are also creating new karma now by our present actions. Some of these actions will bear fruit immediately, but others will take time. The third kind of karma is called prārabdha karma. It is that which has already started bearing fruit in our present life. According to Vedānta, if you have attained Self-knowledge, both your sañcita karma and your āgāmī karma are destroyed. Śaṅkara says they are burned in the fire of knowledge (jñānāgni). But your prārabdha karma will continue. It is the momentum. If you are to suffer from cancer or something else, you cannot escape it. You have to wait till your prārabdha karma exhausts itself. There are two examples of prārabdha karma. One example is:- Suppose you are sawing a tree down. You saw it through completely, but it keeps standing there. It does not immediately fall down. Then a little breeze comes and it falls over. Prārabdha is like the tree standing for a while before falling down. Then there is the example of the arrow that has been shot. Once you shoot an arrow, you cannot call it back. The same is the case with prārabdha karma. It goes on till the force that has put it into motion is expended. Now, if you have attained Self-knowledge, your actions will not be like those of an ordinary person. Whatever you do from then on is for the good of others. Śaṅkara says a liberated person does nothing out of desire. If you do something out of desire, that action binds you, even if it is something good. Very often a person does something good out of desire for fame, for power, or for some other selfish motive. A liberated person, according to Śaṅkara, will do nothing that is against the spirit of the scriptures. His actions will always be right. And they will be only for the good of others (lokahitārtham), or for God (Īśvarārtham).

maxmuller

2. 'And as thereupon some one might loose his bandage and say to him, "Go in that direction, it is Gandhâra, go in that direction;" and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhâra,--in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge ^[1]. For him there is only delay so long as he is not delivered (from the body); then he will be perfect ^[2].

CHANDOGYA 6-14-3

स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा ।

तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति ।

तथा सोम्येति होवाच ॥ ६-१४-३॥

sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tatsatyam̐ sa ātmā |

tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti |

tathā somyeti hovāca || 6-14-3||

shankara

Commentary

maxmuller

Prapathaka: 112/154 (3)

CHANDOGYA 6-15-1

॥ इति चतुर्दशः खण्डः ।

पुरुषꣳ सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि ।

मां जानासि मामिति तस्य यावन्न वाङ्मनसि सम्पद्यते ।

मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां ।

तावज्जानाति ॥ ६-१५-१॥

|| iti caturdaśaḥ khaṇḍaḥ |

puruṣam̐ somyotopatāpinaṃ jñātayaḥ paryupāsate jānāsi |

māṃ jānāsi māmiti tasya yāvanna vāṅmanasi sampadyate |

manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāṃ |

tāvajjānāti || 6-15-1||

1. When a person is seriously ill, O Somya, his relatives sit around him and ask:- ‘Do you recognize me? Do you recognize me?’ So long as his speech does not merge with his mind, his mind with his prāṇa, his prāṇa with the heat in his body, and the heat with the Supreme Self, he will be able to recognize them.

shankara

Commentary

Word-for-word explanation:-Puruṣam, a person; uta, also; somya, O Somya; upatāpinam, who is sick; jñātayaḥ, relatives; pari-upāsate, sit around him; jānāsi mām jānāsi mām iti, saying ‘Do you recognize me, do you recognize me?’; yāvaṭ, so long as; tasya, his; vāk, speech; manasi na sampadyate, does not merge in his mind; manaḥ prāṇe, the mind into prāṇa; prāṇaḥ tejasi, prāṇa into heat; tejaḥ parasyām devatāyām, heat into the Supreme Deity; tāvat jānāti, that long he knows [them]. Commentary:-The Upaniṣad has previously said that from the Self comes heat, from heat comes prāṇa (the life force), from prāṇa comes the mind, and from the mind comes speech. Then at the time of death, these things go back in the reverse order—speech goes back into the mind, etc. The resting place is the Self, Pure Spirit. Everything goes back there, and everything comes from there. When a person is dying, it is common for his relatives to gather round and ask the person, ‘Do you recognize me?’ How long does he recognize them? So long as heat has not left the body. Even though his breathing has stopped, as long as the body is warm, the person is still alive.

maxmuller

1. 'If a man is ill, his relatives assemble round him and ask:- "Dost thou know me? Dost thou know me?" Now as long as his speech is not merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devatâ), he knows them.

CHANDOGYA 6-15-2

अथ यदास्य वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि ।

तेजः परस्यां देवतायामथ न जानाति ॥ ६-१५-२॥

atha yadāsya vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi |

tejaḥ parasyāṃ devatāyāmatha na jānāti || 6-15-2||

2. Then when his speech merges into his mind, his mind into prāṇa, his prāṇa into the heat in his body, and the heat into the Supreme Self, he no longer knows them.

shankara

Commentary

Word-for-word explanation:-Atha, then; yadā, when; asya, his; vāk manasi sampadyate, speech merges into the mind; manaḥ prāṇe, the mind into prāṇa; prāṇaḥ tejasi, prāṇa into heat; tejaḥ parasyām devatāyām, heat into the Supreme Self; atha na jānāti, then he does not know. Commentary:-After heat leaves the body, a person can no longer recognize anyone. Heat merges in the Self. The Self is the final resting place. Then what is the difference between the death of an ignorant person and the death of one who has attained Self-knowledge? Śaṅkara says a person who is ignorant merges in the Self only to re-emerge again and be reborn. But when a person who is enlightened dies, that is his mokṣa, his liberation. Why are we born again and again? Because we have unfulfilled desires. Suppose we die now—what happens to those desires? They have to be fulfilled, so again we seek a body. Perhaps we want to be rich, or we want to rule over people, or we want to eat good food, or we want to be a great scholar. Unless we have a body, we cannot fulfil these desires. But our goal is desirelessness. Only when we become desireless can we attain Self-knowledge. Holy Mother, Sri Sarada Devi, used to say, ‘If you have to pray for anything, pray for desirelessnes But some people say:- ‘What’s the harm in being reborn? Life is fun.’ The scriptures say:- ‘All right, go ahead. But how long will the fun last? At some point you will be tired of all this and realize what a bondage life is. Then you will seek liberation from this cycle of birth and death.’ On the other hand, there are a few people who, after becoming free themselves, want to help others become free. In Mahāyāna Buddhism, these people are called bodhisattvas. They have knowledge, but as long as others are suffering, they will not take the benefit of that knowledge to attain final release. They will return to this world for the good of others. There is a very interesting story about Rāmānuja, the expounder of Viśiṣṭādvaita (qualified monism). When Rāmānuja was initiated, his guru said to him:- ‘You see, this is a very great mantra. You must keep it a secret and not tell it to others.’ Then Rāmānuja asked, ‘What would happen if others hear this mantra?’ The teacher answered, ‘They would all be liberated, but you would go to hell.’ As soon as Rāmānuja left his teacher, he went to the top of a temple tower and called all the people to come. When everyone had gathered there, he repeated the mantra to them all. This is the ideal. There is a theory called sarvamuktivāda—all shall be liberated together. That is to say, I do not want to be liberated until all are liberated. Sri Ramakrishna used to say that some people are very selfish. Even when they go to a public feast they enjoy it themselves and then quietly leave without telling others about it. But there are others who, as soon as they hear about it, gather everyone together to enjoy it with them. One day Swami Vivekananda went to Sri Ramakrishna and begged him to let him remain absorbed in samādhi. But Sri Ramakrishna scolded him, saying:- ‘I thought you would be like a big banyan tree, giving shade and rest to many people who are scorched by the This is the ideal—to be like that tree, to make no distinction between a good person and a bad person, to be ready to give relief to everyone, whether friend or foe. That is a bodhisattva. When you have that ideal you do not care for your own liberation. That is true selflessness. What we have to remember is that we are all one in the Self. Unless we are conscious of this, we are not liberated.

maxmuller

2. 'But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not.

CHANDOGYA 6-15-3

स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत् सत्यꣳ स आत्मा ।

तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति ।

तथा सोम्येति होवाच ॥ ६-१५-३॥

sa ya eṣo'ṇimaitadātmyamidam̐ sarvaṃ tat satyam̐ sa ātmā |

tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti |

tathā somyeti hovāca || 6-15-3||

shankara

Commentary

maxmuller

Prapathaka: 113/154 (3)

CHANDOGYA 6-16-1

॥ इति पञ्चदशः खण्डः ।

पुरुषꣳ सोम्योत ।

हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै ।

तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं ।

3. 'As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O Svetaketu, art it.' He understood what he said, yea, he understood it.

Prapathaka: 114/154 (5)

CHANDOGYA 7-1-1

॥ इति षोडशः खण्डः ।

॥ इति षष्ठोऽध्यायः ।

॥ सप्तमोऽध्यायः ।

अधीहि भगव इति होपससाद सनत्कुमारं नारदस्तꣳ ।

होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति ।

स होवाच ॥ ७-१-१॥

|| iti ṣoḍaśaḥ khaṇḍaḥ |

|| iti ṣaṣṭho'dhyāyaḥ |

|| saptamo'dhyāyaḥ |

adhīhi bhagava iti hopasasāda sanatkumāraṃ nāradastam̐ |

hovāca yadvettha tena mopasīda tatasta ūrdhvaṃ vakṣyāmīti |

sa hovāca || 7-1-1||

1. Nārada went [for spiritual instruction] to Sanatkumāra and said, ‘Sir, please teach me.’ Sanatkumāra said to him:- ‘First tell me what you know already. I’ll teach you from that point.’ Nārada said—

shankara

Commentary

Word-for-word explanation:-Bhagavaḥ, sir; adhīhi iti, please teach me; sanatkumāram, to Sanatkumāra; nāradaḥ ha upasasāda, Nārada went [and said]; tam ha uvāca, [Sanatkumāra] said to him; yat vettha, whatever you know; tena mā upasīda, tell me that; tataḥ ūrdhvam, from that point; te vakṣyāmi iti, I will teach you; saḥ ha uvāca, he [Nārada] said. Commentary:-There is no commentary available for this verse.

maxmuller

1. Nârada approached Sanatkumâra and said, 'Teach me, Sir!' Sanatkumâra said to him:- 'Please to tell me what you know; afterward I shall tell you what is beyond.'

CHANDOGYA 7-1-2

ऋग्वेदं भगवोऽध्येमि यजुर्वेदꣳ सामवेदमाथर्वणं ।

चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यꣳ राशिं ।

दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां ।

भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याꣳ ।

सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ॥ ७-१-२॥

ṛgvedaṃ bhagavo'dhyemi yajurvedam̐ sāmavedamātharvaṇaṃ |

caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryam̐ rāśiṃ |

daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ |

bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyām̐ |

sarpadevajanavidyāmetadbhagavo'dhyemi || 7-1-2||

2. Sir, I have read the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth—the Atharva Veda; then the fifth—history and the Purāṇas; also, grammar, funeral rites, mathematics, the science of omens, the science of underground resources, logic, moral science, astrology, Vedic knowledge, the science of the elements, archery, astronomy, the science relating to snakes, plus music, dance, and other fine arts. Sir, this is what I know.

shankara

Commentary

Word-for-word explanation:-Bhagavaḥ, sir; adhyemi, I know; ṛg vedam yajur vedam sāma vedam ātharvaṇam caturtham, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; itihāsa purāṇam pañcamam, history and the Purāṇas, as the fifth; vedānām vedam, grammar [lit., the Veda of the Vedas]; pitryam, rites offered out of respect to the ancestors; rāśim, mathematics; daivam, the science of meteors and other natural phenomena [and omens]; nidhim, the science of underground resources; vākovākyam, logic; ekāyanam, moral science; deva-vidyām, astrology; brahma-vidyām, knowledge of the Vedas; bhūta-vidyām, geology; kṣattra-vidyām, archery; nakṣatra-vidyām, astronomy; sarpa[-vidyām], snake-charming; devajana-vidyām, fine arts; bhagavaḥ, sir; etat adhyemi, I know all this. Commentary:-There is no commentary available for this verse.

maxmuller

2. Nârada said:- 'I know the Rig-veda, Sir, the Yagur-veda, the Sâma-veda, as the fourth the Âtharvana, as the fifth the Itihâsa-purâna (the Bhârata); the Veda of the Vedas (grammar); the Pitrya (the rules for the sacrifices for the ancestors); the Râsi (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vâkovâkya (logic); the Ekâyana (ethics); the Deva-vidyâ (etymology); the Brahma-vidyâ (pronunciation, sikshâ, ceremonial, kalpa, prosody, khandas); the Bhûta-vidyâ (the science of demons); the Kshatra-vidyâ (the science of weapons); the Nakshatra-vidyâ (astronomy); the Sarpa and Devagana-vidyâ (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts) ^[1]. All this I know, Sir.

CHANDOGYA 7-1-3

सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतꣳ ह्येव मे ।

भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः ।

शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति ।

तꣳ होवाच यद्वै किंचैतदध्यगीष्ठा नामैवैतत् ॥ ७-१-३॥

so'haṃ bhagavo mantravidevāsmi nātmavicchrutam̐ hyeva me |

bhagavaddṛśebhyastarati śokamātmaviditi so'haṃ bhagavaḥ |

śocāmi taṃ mā bhagavāñchokasya pāraṃ tārayatviti |

tam̐ hovāca yadvai kiṃcaitadadhyagīṣṭhā nāmaivaitat || 7-1-3||

3. ‘True, I have learnt much, but I know only the word meaning. I do not know the Self. Sir, I have heard from great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from sorrow. Please take me across the ocean of sorrow.’ Sanatkumāra then said to Nārada, ‘Everything you have learnt so far is just words’.

shankara

Commentary

Word-for-word explanation:- Bhagavaḥ, sir; saḥ aham mantravit eva asmi, [though I have studied much] I know only the word meaning; na ātmavit, I do not know the Self; śrutam hi eva me, I have also heard; bhagavat dṛśebhyaḥ, from people like you; tarati śokam ātmavit iti, one who knows the Self overcomes sorrow; bhagavaḥ, sir, saḥ aham śocāmi, I am suffering from sorrow; tam mā bhagavān śokasya pāram tārayatu iti, sir, please take me across [the ocean of] sorrow; tam ha uvāca, [Sanatkumāra] said to him; yat vai kiñca etat, whatever it is; adhyagīṣṭhāḥ etat nāma eva, you have learnt is only words. Commentary:- Nārada was a great scholar. But in spite of all his knowledge, he did not know the Self and was very unhappy. So, with great humility, he approached the sage Sanatkumāra and said, ‘Sir, would you please teach me?’ Sanatkumāra replied, ‘Tell me what you already know.’ The teacher must know what level the student is at so he can raise him from where he is. Then Nārada began to list all the subjects he had studied:- the Vedas, history and mythology, grammar, mathematics, astrology, and so forth. But Nārada felt that all this was pointless. It served no purpose, because if he did not know the Self he knew nothing. His knowledge was merely aparā vidyā, lower knowledge, and not parā vidyā, higher knowledge—that is, knowledge of the Self. Moreover, Nārada said:- ‘I know only the words. I do not know the Self.’ The finest, most subtle, knowledge is knowledge of the Self You begin with the gross and go step by step until you reach the finest. First you are only a mantra-vit—that is, you know only the word meanings of the scriptures. But this is nothing. The scriptures are all about the Self. If you don’t know the Self, your knowledge of the scriptures is useless. Being a scholar without knowing the real meaning of the scriptures is like being a beast of burden. A donkey may carry a load of sandalwood. In fact, his back may almost be breaking with the weight of it. Yet he does not enjoy the fragrance. Similarly, being a scholar is not the same as having Self-knowledge. Nārada has great yearning. He says:- ‘I have heard that saints like you have no more grief because you know the Self. Please take me across the ocean of sorrow. You alone can do that by giving me Self-knowledge. Life has a purpose. Please make me feel that I have achieved that purpose.’ Now Sanatkumāra says to Nārada:- ‘You have studied much, but you have studied only words. Each word has a meaning, and that meaning has to be grasped.’ How do we grasp the meaning? Śaṅkara gives an example here:- Suppose the king is coming by in a procession and you are very anxious to see him. But along with the king are thousands of other people, bands, vehicles, horses, elephants—so much pomp and grandeur. Where is the king? Śaṅkara says this world is like that procession. The king is there, but he is hidden from you—hidden behind all the pomp and pageantry. Similarly, in this world we perceive only names and forms—words, not substance. Merely knowing the word Brahman Now the question may arise:- Sanatkumāra says that this knowledge of the Vedas and other things is mere words. But perhaps you have studied all the scriptures and performed many sacrifices—is all this then futile? Śaṅkara says no, it’s not futile. He gives the example:- Suppose a child wants to know what the moon is. How do you show him the moon? First you say, ‘Do you see that big tree over there?’ When the child says yes, you say, ‘Do you see the top of the tree?’ Again, when the child says yes, you say:- ‘Do you see that big shining ball behind the branches? That is the moon.’ You go step by step. Can you teach an ignorant person the highest science? Will he be able to grasp it? You must start with something he can understand. Similarly, there is the world of sense experience before us, and it is very real to us. We don’t see the Self, so we can’t understand what it is. Self-knowledge is the highest knowledge. We cannot expect to attain it immediately. First we must know what this world is. First we must know what it is to have money, scholarship, fame, and other things. After experiencing these things of the world and finding them to be hollow, only then can we become disillusioned with this world. And only then can we renounce this world of name and form and fix our minds on the Self. We may hear about the Self, but first we must know that this world we are so

maxmuller

3. 'But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.' Sanatkumâra, said to him:- 'Whatever you have read, is only a name.

CHANDOGYA 7-1-4

नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ ।

इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो ।

निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या ।

क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या ।

नामैवैतन्नामोपास्स्वेति ॥ ७-१-४॥

nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaścaturtha |

itihāsapurāṇaḥ pañcamo vedānāṃ vedaḥ pitryo rāśirdaivo |

nidhirvākovākyamekāyanaṃ devavidyā brahmavidyā bhūtavidyā |

kṣatravidyā nakṣatravidyā sarpadevajanavidyā |

nāmaivaitannāmopāssveti || 7-1-4||

4. Name is the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth—the Atharva Veda; then the fifth—history and the Purāṇas; also, grammar, funeral rites, mathematics, the science of omens, the science of underground resources, logic, moral science, astrology, Vedic knowledge, the science of the elements, archery, astronomy, the science relating to snakes, plus music, dance, and other fine arts. These are only names. Worship name.

shankara

Commentary

Word-for-word explanation:-Nāma vai, name is; ṛg vedaḥ yajur vedaḥ sāma vedaḥ ātharvaṇaḥ caturthaḥ, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; itihāsa purāṇaḥ pañcamaḥ, history and the Purāṇas, as the fifth; vedānām vedaḥ, grammar [lit., the Veda of the Vedas]; pitryaḥ, rites offered out of respect to the ancestors; rāśiḥ, mathematics; daivaḥ, the science of meteors and other natural phenomena [and omens]; nidhiḥ, the science of underground resources; vākovākyam, logic; ekāyanam, moral science; deva-vidyā, astrology; brahma-vidyā, knowledge of the Vedas; bhūta-vidyā, geology; kṣattra-vidyā, archery; nakṣatra-vidyā, astronomy; sarpa [-vidyā], snake-charming; devajana-vidyā, fine arts; nāma eva etat, these are mere names; nāma upāssva iti, worship name. Commentary:-There is no commentary available for this verse.

maxmuller

4. 'A name is the Rig-veda, Yagur-veda, Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâna, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Bhûta-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ. All these are a name only. Meditate on the name.

CHANDOGYA 7-1-5

स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य ।

यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति ।

भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे ।

भगवान्ब्रवीत्विति ॥ ७-१-५॥

sa yo nāma brahmetyupāste yāvannāmno gataṃ tatrāsya |

yathākāmacāro bhavati yo nāma brahmetyupāste'sti |

bhagavo nāmno bhūya iti nāmno vāva bhūyo'stīti tanme |

bhagavānbravītviti || 7-1-5||

5. ‘Anyone who worships name as Brahman can do what he pleases within the limits of the name.’ Nārada asked, ‘Sir, is there anything higher than name?’ ‘Of course there is something higher than name,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; nāma brahma iti upāste, worships name as Brahman; yāvat nāmnaḥ gatam, as far as name can go; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ nāma brahma iti upāste, he who worships name as Brahman; bhagavaḥ, sir; nāmnaḥ bhūyaḥ asti iti, is there anything higher than name; nāmnaḥ vāva bhūyaḥ asti iti, there is certainly something higher than name; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-If you worship name as Brahman then you can achieve anything you want within certain limits. But Brahman is the real purport. The names by themselves are not important. Names have a limited use. When you call a flower a rose, you are obviously referring to a particular species of flower. Within the limits of that species, you have as much freedom as you like. You may be referring to a rose of any colour you like—white, red, yellow, etc. You are free within the limits of the colours and other characteristics of the rose. But when you identify the rose as Brahman, you impose on Brahman the limitations that the name ‘rose’ has. As Brahman is nameless, you have no right to impose the limitations that name implies on it.

maxmuller

5. 'He who meditates on the name as Brahman ^[1], is, as it were, lord and master as far as the name reaches-he who meditates on the name as Brahman.' 'Sir, is there something better than a name?' 'Yes, there is something better than a name.' 'Sir, tell it me.'

Prapathaka: 115/154 (2)

CHANDOGYA 7-2-1

॥ इति प्रथमः खण्डः ।

वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदꣳ ।

सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं ।

पित्र्यꣳराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ।

ब्रह्मविद्यां भूतविद्यां क्षत्रविद्याꣳ सर्पदेवजनविद्यां ।

दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च ।

देवाꣳश्च मनुष्याꣳश्च पशूꣳश्च वयाꣳसि च ।

तृणवनस्पतीञ्श्वापदान्याकीटपतङ्गपिपीलकं ।

धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च ।

हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो ।

नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु ।

न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति ।

वाचमुपास्स्वेति ॥ ७-२-१॥

|| iti prathamaḥ khaṇḍaḥ |

vāgvāva nāmno bhūyasī vāgvā ṛgvedaṃ vijñāpayati yajurvedam̐ |

sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ |

pitryam̐rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ |

brahmavidyāṃ bhūtavidyāṃ kṣatravidyām̐ sarpadevajanavidyāṃ |

divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca |

devām̐śca manuṣyām̐śca paśūm̐śca vayām̐si ca |

tṛṇavanaspatīñśvāpadānyākīṭapataṅgapipīlakaṃ |

dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca |

hṛdayajñaṃ cāhṛdayajñaṃ ca yadvai vāṅnābhaviṣyanna dharmo |

nādharmo vyajñāpayiṣyanna satyaṃ nānṛtaṃ na sādhu nāsādhu |

na hṛdayajño nāhṛdayajño vāgevaitatsarvaṃ vijñāpayati |

vācamupāssveti || 7-2-1||

1. Speech is certainly superior to name. Speech makes known the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth—the Atharva Veda; then the fifth—history and the Purāṇas; also, grammar, funeral rites, mathematics, the science of omens, the science of underground resources, logic, moral science, astrology, Vedic knowledge, the science of the elements, archery, 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 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 evil, the pleasant and the unpleasant. Speech alone makes it possible to understand all this. Worship speech.

shankara

Commentary

Word-for-word explanation:-Vāk vāva nāmnaḥ bhūyasī, speech is certainly superior to name; vāk vai vijñāpayati, speech makes known; ṛg vedam yajur vedam sāma vedam ātharvaṇam caturtham, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; itihāsa purāṇam pañcamam, history and the Purāṇas, as the fifth; vedānām vedam, grammar [lit., the Veda of the Vedas]; pitryam, rites offered out of respect to the ancestors; rāśim, mathematics; daivam, the science of meteors and other natural phenomena [and omens]; nidhim, the science of underground resources; vākovākyam, logic; ekāyanam, moral science; deva-vidyām, astrology; brahma-vidyām, knowledge of the Vedas; bhūta-vidyām, geology; kṣattra-vidyām, archery; nakṣatra-vidyām, astronomy; sarpa [-vidyām], snake-charming; devajana-vidyām, fine arts; divam ca, heaven; pṛthivīm ca, and the earth; vāyum ca, and air; ākāśam ca, and space; āpaḥ ca, and water; tejaḥ ca, and fire; devān ca, and the gods; manuṣyān ca, and human beings; paśūn ca, and animals; vayāṃsi ca, and birds; tṛṇa-vanaspatīn, creepers and big trees; śvāpadāni, animals of prey; ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants; dharmam ca adharmam ca, merit and demerit; satyam ca anṛtam ca, and truth and untruth; sādhu ca asādhu ca, and good and evil; hṛdayajnam ca ahṛdayajñam ca, pleasant and unpleasant; yat vai vāk, if speech; na abhaviṣyat, did not exist; na dharmaḥ na adharmaḥ vyajñāpayiṣyat, there would be no awareness of merit and demerit; satyani na anṛtam, nor of truth and untruth; sādhu na asādhu na, nor of good and evil; hṛdayajñaḥ na ahṛdayajñaḥ, nor of pleasant and unpleasant; vāk era etat sarvam vijñāpayati, speech alone makes it possible to understand all this; vāk upāssva iti, worship speech. Commentary:-Vāk is the organ of speech. It produces not only words, but words with deep meanings. For instance, we have access to the wisdom of the Vedas through these words. These words represent Brahman and should be worshipped as such.

maxmuller

1. 'Speech is better than a name. Speech makes us understand the Rig-veda, Yagur-veda, Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâna, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known ^[1], neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

CHANDOGYA 7-2-2

स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य ।

यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति ।

भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे ।

भगवान्ब्रवीत्विति ॥ ७-२-२॥

sa yo vācaṃ brahmetyupāste yāvadvāco gataṃ tatrāsya |

yathākāmacāro bhavati yo vācaṃ brahmetyupāste'sti |

bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme |

bhagavānbravītviti || 7-2-2||

2. ‘Anyone who worships speech as Brahman can do what he pleases within the limits of speech.’ Nārada asked, ‘Sir, is there anything higher than speech?’ ‘Of course there is something higher than speech,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yah, he who; vācam brahma iti upāste, worships speech as Brahman; yāvat vācaḥ gatam, as far as the power of speech goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ vācam brahma iti upāste, he who worships speech as Brahman; bhagavaḥ, sir; vācaḥ bhūyaḥ asti iti, is there anything higher than speech; vācaḥ vāva bhūyaḥ asti iti, there is certainly something higher than speech; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti dvitīyaḥ khaṇḍaḥ, here ends the second section. Commentary:-

maxmuller

2. 'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches he who meditates on speech as Brahman.' 'Sir, is there something better than speech 'Yes, there is something better than speech.' 'Sir, tell it me.'

Prapathaka: 116/154 (2)

CHANDOGYA 7-3-1

॥ इति द्वितीयः खण्डः ।

मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले ।

द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च ।

मनोऽनुभवति स यदा मनसा मनस्यति ।

मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते ।

पुत्राꣳश्च पशूꣳश्चेच्छेयेत्यथेच्छत इमं च ।

लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको ।

मनो हि ब्रह्म मन उपास्स्वेति ॥ ७-३-१॥

|| iti dvitīyaḥ khaṇḍaḥ |

mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole |

dvau vākṣau muṣṭiranubhavatyevaṃ vācaṃ ca nāma ca |

mano'nubhavati sa yadā manasā manasyati |

mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute |

putrām̐śca paśūm̐śceccheyetyathecchata imaṃ ca |

lokamamuṃ ceccheyetyathecchate mano hyātmā mano hi loko |

mano hi brahma mana upāssveti || 7-3-1||

1. The mind is superior to speech. Just as a person can hold in his fist two āmalaka fruits, or two kola fruits [plums], or two akṣa fruits, so also the mind can hold within it both speech and name. If a person thinks, ‘I will read the mantras,’ he reads them. If he thinks, ‘I will do this,’ he does it. If he decides, ‘I will have children and animals,’ he can try to have them. If he decides, ‘I will conquer this world and the next,’ he can try to do it. [This is the characteristic of the mind. If it says it will do something, it can do it.] The mind is the self. The mind is the world. The mind is Brahman. Worship the mind.

shankara

Commentary

Word-for-word explanation:-Manaḥ vāva vācaḥ bhūyaḥ, the mind is certainly superior to speech; yathā vai, just as; dve vā āmalake, two āmalaka fruits; dve vā kole, or two kolas [plums]; dvau vā akṣau, or two akṣa fruits; muṣṭiḥ anubhavati, the fist can hold; evam, in the same way; manaḥ anubhavati, the mind can hold; vācam ca nāma ca, speech and mind; yadā, when; saḥ, someone; manasā, in his mind; manasyati, thinks; mantrān adhīyīya iti, I will read the mantras; atha, then; adhīte, he reads; karmāṇi kurvīya iti, I will work; atha, then; kurute, he works; putrān ca paśūn ca, children and animals; iccheya iti, let me wish for; atha icchate, then he wishes; imam ca lokam amum ca, this world and the other world; iccheya iti, let me wish for; atha icchate, then he wishes; manaḥ hi ātmā, the mind is the self; manaḥ hi lokaḥ, the mind is the world; manaḥ hi brahma, the mind is Brahman; manaḥ upāssva iti, worship the mind. Commentary:-Speech and name are important, but they are not enough. They will not take you very far. Suppose you repeat the name of God, but your mind is elsewhere, thinking of something else. Will that serve any purpose? No. The Upaniṣad says here, first you decide in your mind what you will do, and after that you act on the thought. Just as you hold fruits within your hand, similarly, you hold within your mind what you want—whether it is children, property, scholarship, or something else. So the mind is higher than speech.

maxmuller

1. 'Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self ^[1], mind is the world, mind is Brahman. Meditate on the mind.

CHANDOGYA 7-3-2

स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य ।

यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति ।

भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति ।

तन्मे भगवान्ब्रवीत्विति ॥ ७-३-२॥

sa yo mano brahmetyupāste yāvanmanaso gataṃ tatrāsya |

yathākāmacāro bhavati yo mano brahmetyupāste'sti |

bhagavo manaso bhūya iti manaso vāva bhūyo'stīti |

tanme bhagavānbravītviti || 7-3-2||

2. ‘Anyone who worships the mind as Brahman can dp what he pleases within the limits of the mind.’ Nārada asked, ‘Sir, is there anything higher than the mind?’ ‘Of course there is something higher than the mind,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; manaḥ brahma iti upāste, worships the mind as Brahman; yāvat manasaḥ gatam, as far as the mind goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ manaḥ brahma iti upāste, he who worships the mind as Brahman; bhagavaḥ, sir; manasaḥ bhūyaḥ asti iti, is there anything higher than the mind; manasaḥ vāva bhūyaḥ asti iti, there is certainly something higher than the mind; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:-

maxmuller

2. 'He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches--he who meditates on the mind as Brahman.' 'Sir, is there something better than mind?' 'Yes, there is something better than mind.' 'Sir, tell it me.'

Prapathaka: 117/154 (3)

CHANDOGYA 7-4-1

॥ इति तृतीयः खण्डः ।

संकल्पो वाव मनसो भूयान्यदा वै संकल्पयतेऽथ ।

मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि ।

मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ ७-४-१॥

|| iti tṛtīyaḥ khaṇḍaḥ |

saṃkalpo vāva manaso bhūyānyadā vai saṃkalpayate'tha |

manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni |

mantrā ekaṃ bhavanti mantreṣu karmāṇi || 7-4-1||

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.

shankara

Commentary

Word-for-word explanation:-Saṅkalpaḥ vāva manasaḥ bhūyān, the will is indeed superior to the mind; yadā vai, when; saṅkalpayate, a person decides; atha, then; manasyati, he thinks; atha, then; vācam īrayati, he directs the organ of speech; tām u nāmni īrayati, he makes speech utter the name; nāmni, in the names; mantrāḥ, all the mantras; ekam bhavanti, are united; mantreṣu karmāṇi, the actions [are united] in the mantras. Commentary:-The mind is very important, but it heeds to be guided by the will. Why? Because the mind is always wavering. It cannot decide. In the Bhagavad Gītā the mind is described as being vāyoḥ iva, like the wind. It is restless and difficult to control. Sometimes the mind is even compared to a mad elephant. All of us have minds, no doubt, but not all have an equal degree of will power, or determination. For instance, anyone may utter some mantras, but unless they are recited with saṅkalpa, they do not mean anything. They are just words. When you add saṅkalpa to the mantras, then the words become active and powerful. This is why saṅkalpa is higher.

maxmuller

1. 'Will ^[1] (saṅkalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.

CHANDOGYA 7-4-2

तानि ह वा एतानि संकल्पैकायनानि संकल्पात्मकानि ।

संकल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी ।

समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च ।

तेजश्च तेषाꣳ सं कॢप्त्यै वर्षꣳ संकल्पते ।

वर्षस्य संकॢप्त्या अन्नꣳ संकल्पतेऽन्नस्य सं कॢप्त्यै ।

प्राणाः संकल्पन्ते प्राणानाꣳ सं कॢप्त्यै मन्त्राः संकल्पन्ते ।

मन्त्राणाꣳ सं कॢप्त्यै कर्माणि संकल्पन्ते कर्मणां ।

संकॢप्त्यै लोकः संकल्पते लोकस्य सं कॢप्त्यै सर्वꣳ ।

संकल्पते स एष संकल्पः संकल्पमुपास्स्वेति ॥ ७-४-२॥

tāni ha vā etāni saṃkalpaikāyanāni saṃkalpātmakāni |

saṃkalpe pratiṣṭhitāni samakḷpatāṃ dyāvāpṛthivī |

samakalpetāṃ vāyuścākāśaṃ ca samakalpantāpaśca |

tejaśca teṣām̐ saṃ kḷptyai varṣam̐ saṃkalpate |

varṣasya saṃkḷptyā annam̐ saṃkalpate'nnasya saṃ kḷptyai |

prāṇāḥ saṃkalpante prāṇānām̐ saṃ kḷptyai mantrāḥ saṃkalpante |

mantrāṇām̐ saṃ kḷptyai karmāṇi saṃkalpante karmaṇāṃ |

saṃkḷptyai lokaḥ saṃkalpate lokasya saṃ kḷptyai sarvam̐ |

saṃkalpate sa eṣa saṃkalpaḥ saṃkalpamupāssveti || 7-4-2||

2. All these things [mind, speech, name, etc.] merge in saṅkalpa, arise from saṅkalpa, and are supported by saṅkalpa. [That is the will decides the direction of everything you do. It is the soul of everything.] Heaven and earth will, and so do air, space, water, and fire. [That is, it is their will that determines their work.] 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.

shankara

Commentary

Word-for-word explanation:-Tāni ha vai etāni, all these [i.e., mind, speech, name, mantra, and karma]; saṅkalpa-ekāyanāni, merge in saṅkalpa; saṅkalpātmakāni, rise from saṅkalpa; saṅkalpe pratiṣṭhitāni, supported by saṅkalpa; dyāvāpṛthivī, heaven and the earth; samaklṛpatām, will; vāyuḥ cā ākāśam ca, the air and the sky; samakalpetām, will; āpaḥ ca tejaḥ ca, water and fire; samakalpanta, will; teṣām saṃklṛptyai, through their will; varṣam saṅkalpate, rain wills; varṣasya saṃklṛptyai, because the rain wills; annam saṅkalpate, food wills; annasya saṃklṛptyai, because of the will of food; prāṇāḥ saṅkalpante, the prāṇas will; prāṇānām saṃklṛptyai, because of the will of the prāṇas; mantrāḥ saṅkalpante, the mantras will; mantrāṇām saṃklṛptyai, because the mantras will; karmāṇi saṅkalpante, the karmas will; karmaṇām saṃklṛptyai, because the karmas will; lokaḥ saṅkalpate, the heaven and other worlds will; lokasya saṃklṛptyai, because the worlds will; sarvam saṅkalpate, everything wills; saḥ eṣaḥ, this is the way; saṅkalpaḥ, will [works]; saṅkalpam upāssva iti, worship will. Commentary:-Sanatkumāra says here that because of saṅkalpa, each of the forces of nature plays its role—as if each knows the duty it’s supposed to perform and has taken a vow to do it. For instance, the earth remains steady—as if it decided long ago that it would remain firm and unmoving. The world goes on, nature goes on, society goes on—all due to this saṅkalpa, to the principle of each doing his or her own duty.

maxmuller

2. 'All these therefore (beginning with mind and ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills ^[1]. This is will. Meditate on will.

CHANDOGYA 7-4-3

स यः संकल्पं ब्रह्मेत्युपास्ते संकॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः ।

प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति ।

यावत्संकल्पस्य गतं तत्रास्य यथाकामचारो भवति यः ।

संकल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः संकल्पाद्भूय इति ।

संकल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७-४-३॥

sa yaḥ saṃkalpaṃ brahmetyupāste saṃkḷptānvai sa lokāndhruvāndhruvaḥ |

pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati |

yāvatsaṃkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ |

saṃkalpaṃ brahmetyupāste'sti bhagavaḥ saṃkalpādbhūya iti |

saṃkalpādvāva bhūyo'stīti tanme bhagavānbravītviti || 7-4-3||

3. ‘One who worships saṅkalpa as Brahman can attain any world he wills. He becomes true and attains the world of truth. He is firmly established and also attains a world which is firmly established. He is free from pain and attains also a world free from pain. One who worships saṅkalpa as Brahman can do what he pleases within the limits of saṅkalpa.’ Nārada asked, ‘Sir, is there anything higher than saṅkalpa?’ ‘Of course there is something higher than saṅkalpa,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ saṅkalpam brahma iti upāste, he who worships will-power as Brahman; klṛptān vai saḥ lokān dhruvān, the true worlds he wishes for; dhruvaḥ, being true himself; pratiṣṭhitān, the well-established [worlds]; pratiṣṭhitaḥ, [himself being] well-established; avyathamānān, [the worlds] free from pain; avyathamānaḥ, [himself being] free from pain; abhisidhyati, he attains; yāvat saṅkalpasya gatam, as far as will can go; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ saṅkalpam brahma iti upāste, he who worships saṅkalpa as Brahman; bhagavaḥ, sir; saṅkalpāt bhūyaḥ asti iti, is there anything higher than saṅkalpa; saṅkalpāt vāva bhūyaḥ asti iti, there is certainly something higher than saṅkalpa; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section. Commentary:-The will is the beginning and end of everything concerning the ṃind. Not only that—the will is the root of the earth, heaven, of all the worlds, of space, air, fire, water, food, life, the mantras, and work. The will is the origin and end of the phenomenal world. If you meditate on this, you learn the secret of progress in life. But if you are a true seeker of Truth, you soon begin to feel that there must be something higher. This is divine discontent. And this is why Nārada asks Sanatkumāra if there is anything higher. Sanatkumāra takes him step by step, from a lower truth to a higher truth.

maxmuller

3. 'He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far as will reaches--he who meditates on will as Brahman.' 'Sir, is there something better than will?' 'Yes, there is something better than will.' 'Sir, tell it me.'

Prapathaka: 118/154 (3)

CHANDOGYA 7-5-1

॥ इति चतुर्थः खण्डः ।

चित्तं वाव सं कल्पाद्भूयो यदा वै चेतयतेऽथ ।

संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति ।

नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ ७-५-१॥

|| iti caturthaḥ khaṇḍaḥ |

cittaṃ vāva saṃ kalpādbhūyo yadā vai cetayate'tha |

saṃkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati |

nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi || 7-5-1||

1. Intelligence is certainly superior to will-power. A person first comprehends, and then he wills. Next he thinks it over again and again, and then he directs the organ of speech. Finally he makes the organ of speech utter the name. All the mantras then merge in the names, and all the actions merge in the mantras.

shankara

Commentary

Word-for-word explanation:-Cittam vāva saṅkalpāt bhūyaḥ, intelligence is certainly higher than saṅkalpa [will-power]; yadā vai cetayate, when one comprehends; atha saṅkalpayate, then one wills; atha, then; manasyati, he thinks; atha, then; vācam īrayati, he directs the organ of speech; tām u nāmni īrayati, he makes speech utter the name; nāmni, in the names; mantrāḥ, all the mantras; ekam bhavanti, are united; mantreṣu karmāṇi, the actions [are united] in the mantras. Commentary:-Higher than saṅkalpa is citta. Just as saṅkalpa is part of the mind, so also is citta. Śaṅkara says that here citta means intelligence. It is right understanding of what to do in a present situation in the light of past experience. You have in your mind your past experiences and your future plans, and according to that you weigh the pros and cons of your present condition and decide what to do. Citta is the power to judge what is good and bad, what is right and wrong, and then make a decision promptly and correctly. A person who has this intelligence never does things impulsively. Saṅkalpa, or will, is good, but suppose you cannot discriminate and you apply your will to a wrong purpose. A foolish person may be very obstinate, but that kind of will-power will eventually land him in trouble. Our will must be guided by our intelligence. You may have noticed that the order here is from gross to fine. First Sanatkumāra mentions words, which are gross; then the mind, which is finer; then saṅkalpa, which is more fine; and now citta, still finer. He does not reject the gross. The gross level is also truth, but it is a lower truth. Gradually he takes Nārada to the finest, the highest,

maxmuller

1. 'Consideration (kitta) ^[1] is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.

CHANDOGYA 7-5-2

तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते ।

प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति ।

नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं ।

विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति ।

तस्मा एवोत शुश्रूषन्ते चित्तꣳह्येवैषामेकायनं ।

चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति ॥ ७-५-२॥

tāni ha vā etāni cittaikāyanāni cittātmāni citte |

pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati |

nāyamastītyevainamāhuryadayaṃ veda yadvā ayaṃ |

vidvānnetthamacittaḥ syādityatha yadyalpaviccittavānbhavati |

tasmā evota śuśrūṣante cittam̐hyevaiṣāmekāyanaṃ |

cittamātmā cittaṃ pratiṣṭhā cittamupāssveti || 7-5-2||

2. All these [will-power, 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.

shankara

Commentary

Word-for-word explanation:-Tāni ha vai etāni, all these [saṅkalpa, mind, speech, etc.]; citta-ekāyanāni, merge in the citta [intelligence]; cittātmāni, citta is the self [of all these]; citte pratiṣṭitāni, they rest in citta; tasmāt, that is why; yadi api, even if; bahuvit, a person knows much; acittaḥ bhavati, but is dull [i.e., is lacking in true understanding]; na ayam asti iti, that person does not exist; eva enam āhuḥ, people say about him; yat ayam veda, no matter how much he knows; yat vai ayam vidvān, if he were really learned; na ittham acittaḥ syāt iti, he would not be foolish like this; atha, but; yadi alpavit bhavati, if there is a person without much knowledge; cittavān, [but] with intelligence; tasmā eva uta śuśrūṣante, they would like to hear him speak; eṣām, of all these; cittam hi eva ekāyanam, intelligence is where they merge; cittam ātmā, intelligence is their soul; cittam pratiṣṭhā, intelligence is their support; cittam upāssva iti, worship intelligence. Commentary:-There is no commentary available for this verse.

maxmuller

2. 'All these (beginning with mind and ending in sacrifice) centre in consideration, consist of consideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, consideration is the self, consideration is the support of all these. Meditate on consideration.

CHANDOGYA 7-5-3

स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः ।

प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति ।

यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ।

ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव ।

भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७-५-३॥

sa yaścittaṃ brahmetyupāste cittānvai sa lokāndhruvāndhruvaḥ |

pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati |

yāvaccittasya gataṃ tatrāsya yathākāmacāro bhavati yaścittaṃ |

brahmetyupāste'sti bhagavaścittādbhūya iti cittādvāva |

bhūyo'stīti tanme bhagavānbravītviti || 7-5-3||

3. ‘One who worships intelligence as Brahman attains worlds of intelligence [i.e., things he regards as important]. He becomes true and attains the world of truth. He is firmly established and also attains a world which is firmly established. He is free from pain and also attains a world free from pain. One who worships intelligence as Brahman can do what he pleases within the limits of intelligence.’ Nārada asked, ‘Sir, is there anything higher than intelligence?’ ‘Of course there is something higher than intelligence,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; cittam brahma iti upāste, worships intelligence as Brahman; abhisidhyati, he attains; cittān vai lokān, worlds of intelligence; dhruvān, [worlds that are] true; dhruvaḥ, being true himself; pratiṣṭhitān, the well-established [worlds]; pratiṣṭhitaḥ, [himself being] well-established; avyathamānān, [the worlds] free from pain; avyathamānaḥ, [himself being] free from pain; yāvat cittasya gatam, as far as intelligence can go; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ cittam brahma iti upāste, he who worships intelligence as Brahman; bhagavah, sir; cittāt bhūyaḥ asti iti, is there anything higher than intelligence; cittāt vāva bhūyaḥ asti iti, there is certainly something higher than intelligence; bhaga- Commentary:-

maxmuller

3. 'He who meditates on consideration as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered; he is, as it were, lord and master as far as consideration reaches--he who meditates on consideration as Brahman.' 'Sir, is there something better than consideration?' 'Yes, there is something better than consideration.' 'Sir, tell it me.'

Prapathaka: 119/154 (2)

CHANDOGYA 7-6-1

॥ इति पञ्चमः खण्डः ।

ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ।

ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ।

ध्यायन्तीव पर्वता देवमनुष्यास्तस्माद्य इह मनुष्याणां ।

महत्तां प्राप्नुवन्ति ध्यानापादाꣳशा इवैव ते भवन्त्यथ ।

येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ।

ध्यानापादाꣳशा इवैव ते भवन्ति ध्यानमुपास्स्वेति ॥ ७-६-१॥

|| iti pañcamaḥ khaṇḍaḥ |

dhyānaṃ vāva cittādbhūyo dhyāyatīva pṛthivī |

dhyāyatīvāntarikṣaṃ dhyāyatīva dyaurdhyāyantīvāpo |

dhyāyantīva parvatā devamanuṣyāstasmādya iha manuṣyāṇāṃ |

mahattāṃ prāpnuvanti dhyānāpādām̐śā ivaiva te bhavantyatha |

ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavo |

dhyānāpādām̐śā ivaiva te bhavanti dhyānamupāssveti || 7-6-1||

1. Meditation is certainly superior to intelligence. The earth seems to be meditating. The space between the earth and heaven 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.

shankara

Commentary

Word-for-word explanation:-Dhyānam vāva cittāt bhūyaḥ, meditation is certainly superior to intelligence; dhyāyati iva pṛthivī, the earth seems to be meditating; antarikṣam dhyāyati iva, the space between the earth and heaven seems to be meditating; dyauḥ dhyāyati iva, the heaven seems to be meditating; āpaḥ dhyāyanti iva, water seems to be meditating; parvatāḥ dhyāyanti iva, the mountains seem to be meditating; deva-manuṣyāḥ dhyāyanti iva, gods and human beings seem to be meditating; tasmāt, this is why; ye, those who; iha, in this world; manuṣyāṇām, among human beings; mahattām prāpnuvanti, attain greatness; dhyānāpādāṃśāḥ iva eva te bhavanti, they seem to enjoy the fruits of meditation; atha, but; ye alpāḥ, those who are small; kalahinaḥ, are quarrelsome; piśunāḥ, crooked; upavādinaḥ, those who love scandel-mongering; atha, but; ye prabhavaḥ, those who are great; dhyānāpādāṃśāḥ iva eva te bhavanti, they seem to enjoy the fruits of meditation; dhyānam upāssva iti, worship meditation. Commentary:-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, crooked, and always finding fault with others. Those who are great, however, are so because of their habit of meditation. Therefore worship meditation. According to Śaṅkara, dhyāna is an uninterrupted stream of thought directed towards some object. Thinking of some idea, you concentrate your mind on it without breaking the flow, without any interruption—like pouring oil from one vessel to another in a continuous stream. In the same way, you must fix your mind on God. You may meditate on him as something abstract, as an idea. Or, if that is difficult, you may meditate on him with some kind of form. Sanatkumāra 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?’ Śaṅkara also compares the earth to a yogi sitting in meditation, firm and unmoving. As the earth is steady and fixed, so we also should be steady and fixed when we meditate. Before Buddha attained illumination he vowed:- Ihāsane śuṣyatu me śarīraṃ tvagasthimāṃsaṃ pralayaṃ ca yātu; Aprāpya bodhiṃ bahukalpadurlabhāṃ naivāsanātkāyamataścaliṣyate. May my body shrivel up on this seat; may my skin, bones, and flesh disintegrate. Without attaining enlightenment, which is so hard to attain, I shall not leave this seat. This is the sort of determination we must have. If you can think of everything as meditating, then you also will be able to meditate. And those people who meditate attain greatness, because they constantly think of great things. Śaṅkara says that greatness comes through knowledge or wealth or some other thing. But in order to become great you must think in a great way, speak in a great way, and behave in a great way. Suppose you cannot think in terms of being great. You condemn yourself and think, ‘Oh, that is not for me.’ This is not humility. It is foolishness. It is being small-minded, and it is condemned by the scriptures. Swami Vivekananda used to say, ‘You may have faith in all the gods and goddesses, but if you do not have faith in yourself you will never achieve anything.’ Similarly, if you are jealous or speak ill of others, you will not be able to meditate on great things. And if you cannot meditate on great things, your nature will deteriorate. Someone once told Vidyasagar that a certain person was criticizing him. Vidyasagar said, ‘I don’t remember having helped him in any way, so why should he criticize me?’ Sometimes you find that the very people who have received your help try to harm you. This is the nature of small-minded people. Thinking shapes our character. If we meditate on noble things we become noble.

maxmuller

1. 'Reflection (dhyâna) ^[1] is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection.

CHANDOGYA 7-6-2

स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य ।

यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति ।

भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति ।

तन्मे भगवान्ब्रवीत्विति ॥ ७-६-२॥

sa yo dhyānaṃ brahmetyupāste yāvaddhyānasya gataṃ tatrāsya |

yathākāmacāro bhavati yo dhyānaṃ brahmetyupāste'sti |

bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti |

tanme bhagavānbravītviti || 7-6-2||

2. ‘One who worships meditation as Brahman can do what he pleases within the limits of meditation.’ Nārada asked, ‘Sir, is there anything higher than meditation?’ ‘Of course there is something higher than meditation,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ dhyānam brahma iti upāste, one who worships meditation as Brahman; yāvat dhyānasya gatam, as far as meditation can go; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ dhyānam brahma iti upāste, he who worships meditation as Brahman; bhagavaḥ, sir; dhyānāt bhūyaḥ asti iti, is there anything higher than meditation; dhyānāt vāva bhūyaḥ asti iti, there is certainly something higher than meditation; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti ṣaṣṭhaḥ khaṇḍaḥ, here ends the sixth section. Commentary:-

maxmuller

2. 'He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflection reaches--he who meditates on reflection as Brahman.' 'Sir, is there something better than reflection?' 'Yes, there is something better than reflection.' 'Sir, tell it me.'

Prapathaka: 120/154 (2)

CHANDOGYA 7-7-1

॥ इति षष्ठः खण्डः ।

विज्ञानं वाव ध्यानाद्भूयः विज्ञानेन वा ऋग्वेदं विजानाति ।

यजुर्वेदꣳ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं ।

पञ्चमं वेदानां वेदं पित्र्यꣳराशिं दैवं निधिं ।

वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां ।

क्षत्रविद्यां नक्षत्रविद्याꣳसर्पदेवजनविद्यां दिवं च ।

पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाꣳश्च ।

मनुष्याꣳश्च पशूꣳश्च वयाꣳसि च ।

तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं ।

धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च ।

हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं ।

च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति ॥ ७-७-१॥

|| iti ṣaṣṭhaḥ khaṇḍaḥ |

vijñānaṃ vāva dhyānādbhūyaḥ vijñānena vā ṛgvedaṃ vijānāti |

yajurvedam̐ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ |

pañcamaṃ vedānāṃ vedaṃ pitryam̐rāśiṃ daivaṃ nidhiṃ |

vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ |

kṣatravidyāṃ nakṣatravidyām̐sarpadevajanavidyāṃ divaṃ ca |

pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devām̐śca |

manuṣyām̐śca paśūm̐śca vayām̐si ca |

tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṃ |

dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca |

hṛdayajñaṃ cāhṛdayajñaṃ cānnaṃ ca rasaṃ cemaṃ ca lokamamuṃ |

ca vijñānenaiva vijānāti vijñānamupāssveti || 7-7-1||

1. Vijñāna [the practical application of knowledge] is certainly superior to meditation. Through vijñāna one knows the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth—the Atharva Veda; then the fifth—history and the Purāṇas; also, grammar, funeral rites, mathematics, the science of omens, the science of underground resources, logic, moral science, astrology, Vedic knowledge, the science of the elements, archery, 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 evil; the pleasant and the unpleasant; food and water; and this world and the other world. One knows all this through vijñāna. Worship vijñāna.

shankara

Commentary

Word-for-word explanation:-Vijñānam vāva dhyānāt bhūyaḥ, vijñāna [i.e., the practical application of knowledge] is certainly superior to meditation; vijñānena vai vijānāti, through vijñāna one knows; ṛg vedam yajur vedam sāma vedam ātharvaṇam caturtham, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; itihāsa purāṇam pañcamam, history and the Purāṇas, as the fifth; vedānām vedam, grammar [lit., the Veda of the Vedas]; pitryam, rites offered out of respect to the ancestors; rāśim, mathematics; daivam, the science of meteors and other natural phenomena [and omens]; nidhim, the science of underground resources; vākovākyam, logic; ekāyanam, moral science; deva-vidyām, astrology; brahma-vidyām, knowledge of the Vedas; bhūta-vidyām, geology; kṣattra-vidyām, archery; nakṣatra-vidyām, astronomy; sarpa [-vidyām], snakecharming; devajana-vidyām, fine arts; divam ca, heaven; pṛthivīm ca, and the earth; vāyum ca, and air; ākāśam ca, and space; āpaḥ ca, and water; tejaḥ ca, and fire; devān ca, and the gods; manuṣyān ca, and human beings; paśūn ca, and animals; vayāṃsi ca, and birds; tṛṇa-vanaspatīn, creepers and big trees; śvāpadāni, animals of prey; ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants; dharmam ca adharmam ca, merit and demerit; satyam ca anṛtam ca, and truth and untruth; sādhu ca asādhu ca, and good and evil; hṛdayajñam ca ahṛdayajñam ca, pleasant and unpleasant; annam ca rasam ca, food and water; imam ca lokam amum ca, this world and the other world; vijñānena eva vijānāti, one knows this through vijñāna; vijñānam upāssva iti, worship vijñāna. Commentary:-Vijñāna is higher than dhyāna, meditation. What is vijñāna? It is knowledge of the meaning of the scriptures (vjñānam śāstrārthaviṣayam jñānam). There are so many scriptures, but suppose you are able to recite all of them from memory. That is not enough. You must understand the real purport of what each is saying and then put the teachings into practice. Some people have one book that they read over and over again. It may be the Gītā or The Gospel When Swami Turiyananda was young he would read one verse at a time from the Gītā and spend the whole day, or the next several days, meditating on it. He would not go on to the next verse until he had realized the truth of the one he had just read. This is vijñāna, and this is why vijñāna is higher than meditation.

maxmuller

1. 'Understanding (vigñâna) is better than reflection. Through understanding we understand the Rig-veda, the Yagur-veda, the Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâna ^[1], the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Bhûta-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ, heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing; food and savour, this world and that, all this we understand through understanding. Meditate on understanding.

CHANDOGYA 7-7-2

स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स ।

लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य ।

यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो ।

विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे ।

भगवान्ब्रवीत्विति ॥ ७-७-२॥

sa yo vijñānaṃ brahmetyupāste vijñānavato vai sa |

lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṃ tatrāsya |

yathākāmacāro bhavati yo vijñānaṃ brahmetyupāste'sti bhagavo |

vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme |

bhagavānbravītviti || 7-7-2||

2. ‘One who worships vijñāna as Brahman attains the vijñānamaya and jñānamaya worlds. One who worships vijñāna as Brahman can do what he pleases within the limits of vijñāna.’ Nārada asked, ‘Sir, is there anything higher than vijñāna?’ ‘Of course there is something higher than vijñāna,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; vijñānam brahma iti upāste, worships vijñāna [i.e., the practical application of knowledge] as Brahman; saḥ vai vijñānavataḥ jñānavataḥ lokān abhisidhyati, attains the vijñānamaya and jñānamaya worlds; yāvat vijñānasya gatam, as far as vijñāna goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ vijñānam brahma iti upāste, he who worships vijñāna as Brahman; bhagavaḥ, sir; vijñānāt bhūyaḥ asti iti, is there anything higher than vijñāna; vijñānāt vāva bhūyaḥ asti iti, there is certainly something higher than vijñāna; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-

maxmuller

2. 'He who meditates on understanding as Brahman, reaches the worlds where there is understanding and knowledge ^[1]; he is, as it were, lord and master as far as understanding reaches--he who meditates on understanding as Brahman.' 'Sir, is there something better than understanding?' 'Yes, there is something better than understanding.' 'Sir, tell it me.'

Prapathaka: 121/154 (2)

CHANDOGYA 7-8-1

॥ इति सप्तमः खण्डः ।

बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको ।

बलवानाकम्पयते स यदा बली भवत्यथोत्थाता ।

भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता ।

भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति ।

बोद्धा भवति कर्ता भवति विज्ञाता भवति बलेन वै पृथिवी ।

तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन ।

देवमनुष्या बलेन पशवश्च वयाꣳसि च तृणवनस्पतयः ।

श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति ।

बलमुपास्स्वेति ॥ ७-८-१॥

|| iti saptamaḥ khaṇḍaḥ |

balaṃ vāva vijñānādbhūyo'pi ha śataṃ vijñānavatāmeko |

balavānākampayate sa yadā balī bhavatyathotthātā |

bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā |

bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati |

boddhā bhavati kartā bhavati vijñātā bhavati balena vai pṛthivī |

tiṣṭhati balenāntarikṣaṃ balena dyaurbalena parvatā balena |

devamanuṣyā balena paśavaśca vayām̐si ca tṛṇavanaspatayaḥ |

śvāpadānyākīṭapataṅgapipīlakaṃ balena lokastiṣṭhati |

balamupāssveti || 7-8-1||

1. 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, gods 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.

shankara

Commentary

Word-for-word explanation:-Balanm vāva vijñānāt bhūyaḥ, strength is superior to understanding; ekaḥ balavān, one strong person; api ha śatam vijñānavatāin ākampayate, can make even a hundred persons of understanding shake [with fear]; yadā saḥ balī bhavati, when a person is strong [he is full of enthusiasm]; atha utthātā bhavati, he is then up and about; uttiṣṭhan, being up; paricaritā bhavati, he looks after [his teacher]; paricaran, attending to the needs [of his teacher]; upasattā bhavati, he sits near [the teacher]; upasīdan, sitting near him; draṣṭā bhavati, he watches [what the teacher does]; śrotā bhavati, he listens [to what the. teacher says]; mantā bhavati, [and] thinks it over; boddhā bhavati, he tries to understand the meaning; kartā bhavati, he does what he is supposed to do; vijñātā bhavati, he grasps the meaning [of what the teacher had said]; balena vai pṛthivī tiṣṭhati, through power the whole world is sustained; balena antarikṣam, through power, the interspace [is sustained]; balena dyauḥ, through power, heaven; balena parvatāḥ, through strength, the mountains; balena deva-manuṣyāḥ, through strength, gods and human beings; balena paśavaḥ ca, through strength, cattle; vayāṃsi ca tṛṇa-vanaspatayaḥ, and birds and creepers and big trees; śvāpadāni, animals of prey; ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants; balena lokaḥ tiṣṭhati, through strength the whole world is sustained; balam upāssva iti, worship strength. Commentary:-What is higher than understanding? Strength. You might remember that startling remark Swami Vivekananda made in the course of a lecture:- ‘You will reach heaven quicker by playing football than by reading the Gita.’ Why do we play football? To be strong, to have strong muscles and a healthy body. How will you understand what Śrī Kṛṣṇa is saying unless you have a strong body and nerves? If you are weak, you can never grasp the real meaning of the Gītā. As the Muṇḍaka Upaniṣad (III.ii.4) says, ‘Nāyamātmā balahīnena labhyaḥ—This Self cannot be known by the weak.’ This, of course, does not mean just physical strength. Intellectual strength is also necessary—in fact, strength at all levels. Everyone follows a strong person. Gandhi was very strong-minded. If he made up his mind to do something, nothing on earth could make him change—even if he had to do it alone. He meant what he said, and that is why he commanded so much respect. It is very important to mean what you say and say what you mean. Weak people cannot do that. Sanatkumāra says that in the presence of a strong man, a hundred men of understanding tremble. If you are strong you will be enterprising, but weak people are always vacillating. They never know their minds. A strong person will start acting immediately. He is never idle. If a person wants to gain anything materially, he has to work hard. How often does someone gain something by a fluke? And this is even more important if one is seeking the Truth. Lots of us say, ‘Oh, when will I realize the Self?’ But are we prepared to work hard to do it? In ancient days if people wanted to learn the Vedas they would have to go to a teacher and live with him. Besides attending to their studies, the students would serve the teacher. They would have many duties to perform. It was a difficult life. There was a devotee who used to come with his classmates to Belur Math when Swami Brahmananda was there. He noticed that Swami Brahmananda would sometimes ask one of his disciples to bring him a glass of water, or do some other little service. This devotee always hoped that some day Swami Brahmananda would ask him to do something. Finally one day the postman came with a parcel for Swami Brahmananda, who wanted someone to unpack it for him. As if in answer to this devotee’s prayers, Swami Brahmananda turned to him and said:- ‘Would you do me this favour? Take this pared, unpack it, and bring me the contents. But look, be sure you don’t tear the paper or cut the ropes with which it is tied.’ So, with great care, the devotee did as he was asked. Sri Ramakrishna was also like this—punctilious. If you are a seeker of Truth, you have to be correct in every detail. You may think that attaining Self-knowledge is only a matter of renunciation and practice of meditation and so on. But how can you meditate if your mind is not attentive to every detail? Through service the teacher watches the student. He sees whether the student is careless or absent-minded or lazy. When you serve the teacher you become intimate, and if you are intimate, he will gladly share his knowledge with you. A good teacher is always looking for a good student, and he is happy when he finds a student who is attentive, humble, keen to learn, and who loves him. Swami Nirvanananda was considered the best of Swami Brahmananda’s attendants. Swami Brahmananda was always surrounded by young people who loved him and wanted to serve him. But none could surpass Swami Nirvanananda because he would not wait for Swami Brahmananda to tell him what he needed. Swami Nirvanananda would anticipate his needs beforehand. Whether it was a cup of tea, a glass of water, or something to eat, it would be there before Swami Brahmananda would ask. Most of the time Swami Brahmananda would be on a high spiritual plane, forgetful of his physical needs. A good attendant had to know what he needed beforehand and provide it. Religion is not just something intellectual. It is a transformation of the whole personality. The teacher is the mould, and you try to form yourself according to that mould. How? First you hear what the teacher says, and then you reason:- ‘Why did he say that? What did he mean by that?’ Then you watch what he does. Very soon the truth of what the teacher says reveals itself to you. You realize what he is saying, and then you act accordingly. 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, we must support ourselves by our own strength. So Sanatkumāra says first you rise. That is to say, once you have decided to attain Self-knowledge, don’t be idle. Begin immediately, As Swami Vivekananda

maxmuller

1. 'Power (bala) is better than understanding. One powerful man shakes a hundred men of understanding. If a man is powerful, he becomes a rising man. If he rises, he becomes a man who visits wise people. If he visits, he becomes a follower of wise people. If he follows them, he becomes a seeing, a hearing, a perceiving, a knowing, a doing, an understanding man. By power the earth stands firm, and the sky, and the heaven, and the mountains, gods and men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; by power the world stands firm. Meditate on power.

CHANDOGYA 7-8-2

स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य ।

यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो ।

बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे ।

भगवान्ब्रवीत्विति ॥ ७-८-२॥

sa yo balaṃ brahmetyupāste yāvadbalasya gataṃ tatrāsya |

yathākāmacāro bhavati yo balaṃ brahmetyupāste'sti bhagavo |

balādbhūya iti balādvāva bhūyo'stīti tanme |

bhagavānbravītviti || 7-8-2||

2. ‘One who worships strength as Brahman can do what he pleases within the limits of strength.’ Nārada asked, ‘Sir, is there anything higher than strength?’ ‘Of course there is something higher than strength,’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; balam brahma iti upāste, worships strength as Brahman; yāvat balasya gatam, as far as strength goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ balam brahma iti upāste, he who worships strength as Brahman; bhagavaḥ, sir; balāt bhūyaḥ asti iti, is there anything higher than strength; balāt vāva bhūyaḥ asti iti, there is certainly something higher than strength; bhagavāṃ sir; tat me bravītu iti, please explain it to me. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section. Commentary:-Strength here means strength produced by food. If you starve, you become weak and then you do not understand the scriptures. Perhaps your teacher will ask you to recite something from the scriptures, but you won’t be able to because of your weakness from fasting. A strong person, however, can please his teacher by his enthusiasm and service. He can also carry out his teacher’s instructions to the latter’s satisfaction. By virtue of his strength, he becomes an ideal person in all respects.

maxmuller

2. 'He who meditates on power as Brahman, is, as it were, lord and master as far as power reaches--he who meditates on power as Brahman.' 'Sir, is there something better than power?' 'Yes, there is something better than power.' 'Sir, tell it me.'

Prapathaka: 122/154 (2)

CHANDOGYA 7-9-1

॥ इति अष्टमः खण्डः ।

अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश ।

रात्रीर्नाश्नीयाद्यद्यु ह ।

जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता ।

भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता ।

भवति बोद्धा भवति कर्ता भवति विज्ञाता ।

भवत्यन्नमुपास्स्वेति ॥ ७-९-१॥

|| iti aṣṭamaḥ khaṇḍaḥ |

annaṃ vāva balādbhūyastasmādyadyapi daśa |

rātrīrnāśnīyādyadyu ha |

jīvedathavādraṣṭāśrotāmantāboddhākartāvijñātā |

bhavatyathānnasyāyai draṣṭā bhavati śrotā bhavati mantā |

bhavati boddhā bhavati kartā bhavati vijñātā |

bhavatyannamupāssveti || 7-9-1||

1. Food is certainly superior to strength. 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 food.

shankara

Commentary

Word-for-word explanation:-Annam vāva balāt bhūyaḥ, food is certainly superior to strength; tasmāt, that is why; yadi api, even if; daśa rātrīḥ na aśnīyāt, a person fasts for ten [days and] nights; yadi u ha jīvet, though he may live; atha vā adraṣṭā, he may not be able to see; aśrotā, or hear; amantā, think; aboddhā, understand; akartā, work; avijñātā bhavati, nor can he fully grasp [the meaning of what he is taught]; atha, but; annasya āyai, when he eats food; draṣṭā bhavati, he can see; śrotā bhavati, he can hear; mantā bhavati, he can think; boddhā bhavati, he can understand; kartā bhavati, he can work; vijñātā bhavati, he can grasp the meaning; annam upāssva iti, worship food. Commentary:-Food creates strength. Suppose you fast for ten days or so. What will happen? It is possible you could die, but even if you don’t, your sense organs will not function. You won’t be able to see, hear, or think. If you went to a teacher you would not be able to learn anything from him. But then if you resume eating, your organs and your mind would again start functioning. You could then study and serve the teacher and learn from him.

maxmuller

1. 'Food (anna) is better than power. Therefore if a man abstain from food for ten days, though he live, he would be unable to see, hear, perceive, think, act, and understand. But when he obtains food, he is able to see, hear, perceive, think, act, and understand. Meditate on food.

CHANDOGYA 7-9-2

स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स ।

लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य ।

यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति ।

भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे ।

भगवान्ब्रवीत्विति ॥ ७-९-२॥

sa yo'nnaṃ brahmetyupāste'nnavato vai sa |

lokānpānavato'bhisidhyati yāvadannasya gataṃ tatrāsya |

yathākāmacāro bhavati yo'nnaṃ brahmetyupāste'sti |

bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme |

bhagavānbravītviti || 7-9-2||

2. ‘One who worships food as Brahman attains worlds full of food and drink. One who worships food as Brahman can do what he pleases within the limits of food.’ Nārada asked, ‘Sir, is there anything higher than food?’ ‘Of course there is something higher than food,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; annam brahma iti upāste, worships food as Brahman; saḥ abhisidhyati, he attains; annavataḥ vai lokān pānavataḥ, worlds hill of food and drink; yāvat annasya gatam, as far as food goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ annam brahma iti upāste, he who worships food as Brahman; bhagavaḥ, sir; annāt bhūyaḥ asti iti, is there anything higher than food; annāt vāva bhūyaḥ asti iti, there is certainly something higher than food; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti navamaḥ khaṇḍaḥ, here ends the ninth section. Commentary:-

maxmuller

2. 'He who meditates on food as Brahman, obtains the worlds rich in food and drink; he is, as it were, lord and master as far as food reaches--he who meditates on food as Brahman.' 'Sir, is there something better than food 'Yes, there is something better than food.' 'Sir, tell it me.'

Prapathaka: 123/154 (2)

CHANDOGYA 7-10-1

॥ इति नवमः खण्डः ।

आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति ।

व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा ।

सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु ।

भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं ।

यद्द्यौर्यत्पर्वता यद्देवमनुष्यायत्पशवश्च वयाꣳसि च ।

तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप ।

एवेमा मूर्ता अप उपास्स्वेति ॥ ७-१०-१॥

|| iti navamaḥ khaṇḍaḥ |

āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati |

vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatītyatha yadā |

suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṃ bahu |

bhaviṣyatītyāpa evemā mūrtā yeyaṃ pṛthivī yadantarikṣaṃ |

yaddyauryatparvatā yaddevamanuṣyāyatpaśavaśca vayām̐si ca |

tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa |

evemā mūrtā apa upāssveti || 7-10-1||

1. Water is certainly superior to food. That is why if there is no rain, people worry and think, ‘There will not be enough food.’ But if there is a good rainfall, they 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.

shankara

Commentary

Word-for-word explanation:-Āpaḥ vāva annāt bhūyaḥ, water is certainly superior than food; tasmāt, this is why; yadā suvṛṣṭiḥ na bhavati, when there is not enough rain; prāṇāḥ vyādhīyante, people are anxious; annam kanīyaḥ bhaviṣyati iti, [thinking,] there will not be much food; atha yadā suvṛṣṭiḥ bhavati, then when it rains; prāṇāḥ ānandinaḥ bhavanti, people become happy; annam bahu bhaviṣyati iti, [thinking,] there will be much food; āpaḥ eva imāḥ, water is all this; mūrtāḥ, different forms; yā iyam pṛthivī, this earth; yat antarikṣam, this interspace; yat dyauḥ, this heaven; yat parvatāḥ, these mountains; yat deva-manuṣyāḥ, these gods and human beings; yat paśavaḥ ca, these cattle; vayāṃsi ca, and birds; tṛṇa-vanaspatayaḥ, and creepers and trees; śvāpadāni, animals of prey; ākīṭa-pataṅga-pipīlikam, worms, insects, and ants; āpaḥ eva imāḥ mūrtāḥ, these are all water in different forms; apaḥ upāssva iti, worship water. Commentary:-Suppose one year there is very little rainfall. Everyone then becomes very worried. They say:- ‘What will happen to us? This is a bad year. The crops will fail and there will be a famine.’ On the other hand, if there is good rain during the year, then there is a good harvest. People say, ‘This year we will have plenty to eat.’ The bodies of all living beings are products of water and are dependent on water.

maxmuller

1. 'Water (ap) is better than food. Therefore if there is not sufficient rain, the vital spirits fail from fear that there will be less food. But if there is sufficient rain, the vital spirits rejoice, because there will be much food. This water, on assuming different forms, becomes this earth, this sky, this heaven, the mountains, gods and men, cattle, birds, herbs and trees, all beasts down to worms, midges, and ants. Water indeed assumes all these forms. Meditate on water.

CHANDOGYA 7-10-2

स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाꣳस्तृप्तिमान्भवति ।

यावदपां गतं तत्रास्य यथाकामचारो भवति योऽपो ।

ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव ।

भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७-१०-२॥

sa yo'po brahmetyupāsta āpnoti sarvānkāmām̐stṛptimānbhavati |

yāvadapāṃ gataṃ tatrāsya yathākāmacāro bhavati yo'po |

brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vāva |

bhūyo'stīti tanme bhagavānbravītviti || 7-10-2||

2. ‘One who worships water as Brahman gets all he desires and is happy. One who worships water as Brahman can do what he pleases within the limits of water.’ Nārada asked, ‘Sir, is there anything higher than water?’ ‘Of course there is something higher than water,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; apaḥ brahma iti upāste, worships water as Brahman; sarvān kāmān āpnoti, gets all he wishes; tṛptimān bhavati, [and] he is happy; yāvat apām gatam, as far as water goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ apaḥ brahma iti upāste, he who worships water as Brahman; bhagavaḥ, sir; adbhyaḥ bhūyaḥ asti iti, is there anything higher than water; adbhyaḥ vāva bhūyaḥ asti iti, there is certainly something higher than water; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section. Commentary:-The Upaniṣad says that if you worship water as Brahman all your desires are fulfilled and you become happy. You can also do whatever you please. This is an exaggeration, but the Upaniṣad is trying to entice you to understand the value of water.

maxmuller

2. 'He who meditates on water as Brahman, obtains all wishes, he becomes satisfied; he is, as it were, lord and master as far as water reaches--he who meditates on water as Brahman.' 'Sir, is there something better than water?' 'Yes, there is something better than water.' 'Sir, tell it me.'

Prapathaka: 124/154 (2)

CHANDOGYA 7-11-1

॥ इति दशमः खण्डः ।

तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति ।

तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव ।

तत्पूर्वं दर्शयित्वाथापः सृजते तदेतदूर्ध्वाभिश्च ।

तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते ।

स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः ।

सृजते तेज उपास्स्वेति ॥ ७-११-१॥

|| iti daśamaḥ khaṇḍaḥ |

tejo vāvādbhyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati |

tadāhurniśocati nitapati varṣiṣyati vā iti teja eva |

tatpūrvaṃ darśayitvāthāpaḥ sṛjate tadetadūrdhvābhiśca |

tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate |

stanayati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ |

sṛjate teja upāssveti || 7-11-1||

1. Fire [or, heat] is certainly better 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’.

shankara

Commentary

Word-for-word explanation:-Tejaḥ vāva adbhyaḥ bhūyaḥ, fire is certainly superior to water; tat vai etat, that [fire]; vāyum āgṛhya, taking the support of air; ākāśam abhitapati, heats the sky; tadā, then; āhaḥ, people say; niśocati, it is very hot; nitapati, it is burning; varṣiṣyati vai iti, there will be rain; tejaḥ eva tat, there is fire; pūrvam, first; darśayitvā, showing; atha apaḥ, then water; sṛjate, creates; tat etat, that [fire]; ūrdhvābhiḥ ca tiraścībhiḥ ca, going upwards and sideways in an irregular way; vidyudbhiḥ, with lightning; āhrādāḥ, the roar of thunder; caranti, moves about; tasmāt, this is why; āhuḥ, people say; vidyotate, there is lightning; stanayati, there is thunder; varṣiṣyati vai iti, there will certainly be rain; tejaḥ eva tat pūrvam darśayitvā, first heat is seen; atha apaḥ sṛjate, then it creates water; tejaḥ upāssva iti, worship fire. Commentary:-In Indian philosophy, there is no such thing as creation—that is, something created out of nothing. But there is manifestation. This universe is always there, only sometimes it is manifest and sometimes it is not. When it is not manifest it is in a seed form. But Brahman is the essence of everything. It is infinite Existence, and that Existence is Consciousness. The first manifestation of Brahman is space. After that comes air and then fire. Water comes from fire, or energy. Finally, earth comes from water. Some things in this universe are gross, and some are subtle, but according to Indian philosophy all are by-products of earth, water, fire, air, and space. This universe is nothing but a permutation and combination of these five elements. Tejas means fire, heat, or energy. Fire is superior to water in the sense that it is the cause, and the cause is always superior to the effect. Fire is said to take air as its support and then make the air motionless through its power. The heat then spreads through space. We all know that when the atmosphere becomes very hot, it will soon rain. Also, before it rains we often see lightning and hear the roar of thunder. This indicates that the atmosphere is surcharged with electricity. So it is said that fire is the cause of water. Fire manifests itself as water. It is not that these elements are separate things.

maxmuller

1. 'Fire (tegas) is better than water. For fire united with air, warms the ether. Then people say, It is hot, it burns, it will rain. Thus does fire, after showing this sign (itself) first, create water. And thus again thunderclaps come with lightnings, flashing upwards and across the sky. Then people say, There is lightning and thunder, it will rain. Then also does fire, after showing this sign first, create water. Meditate on fire.

CHANDOGYA 7-11-2

स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो ।

लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं ।

तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति ।

भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे ।

भगवान्ब्रवीत्विति ॥ ७-११-२॥

sa yastejo brahmetyupāste tejasvī vai sa tejasvato |

lokānbhāsvato'pahatatamaskānabhisidhyati yāvattejaso gataṃ |

tatrāsya yathākāmacāro bhavati yastejo brahmetyupāste'sti |

bhagavastejaso bhūya iti tejaso vāva bhūyo'stīti tanme |

bhagavānbravītviti || 7-11-2||

2. ‘One who worships fire as Brahman becomes bright himself, and he attains worlds that are bright, shining, and without a hint of darkness. One who worships fire as Brahman can do what he pleases within the range of fire.’ Nārada asked, ‘Sir, is there anything higher than tejas?’ ‘Of course there is something higher than tejas,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; tejaḥ brahma iti upāste, worships fire as Brahman; saḥ vai tejasi, he becomes energetic and bright; abhisidhyati, [and] attains; tejasvataḥ bhāsvataḥ lokān, worlds that are bright and shining; apahatatamaskān, and without a hint of darkness; yāvat tejasaḥ gatam, as far as tejas goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ tejaḥ brahma iti upāste, he who worships fire as Brahman; bhagavaḥ, sir; tejasaḥ bhūyaḥ aṣṭi iti, is there anything higher than tejas; tejasaḥ vāva bhūyaḥ asti iti, there is certainly something higher Commentary:-From ancient times there has been the practice of worshipping fire in different cultures all over the world. In India during the Vedic period people performed sacrifices to fire and always kept their fire burning. But among the religions of the world now, the Parsees are especially known for their worship of fire. The Upaniṣad says that if you worship fire you become like fire—radiant, bright, strong, and shining. That is the Hindu idea. You choose some model, called an iṣṭa. My iṣṭa is my desired state of excellence. Suppose I choose Buddha as my iṣṭa. If I worship him and meditate on him, slowly my character will be changed and I will be transformed. But fire does not just give radiance. Fire, or light, is also a symbol of knowledge as well as a symbol of purity. Fire is said to burn away all impurities. When you meditate on fire as a symbol of knowledge, you meditate on all that is good, bright, and radiant. Slowly we are approaching Brahman. We are going to the source. Suppose we want to walk from Calcutta to Gangotri, the source of the Ganga. How do we do it? We follow the course of the river. Gradually, step by step, we leave Calcutta behind and go further and further north, until at last we find ourselves at Gangotri. In the same way, Sanatkumāra is taking Nārada step by step to the knowledge of the Self.

maxmuller

2. 'He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness; he is, as it were, lord and master as far as fire reaches--he who meditates on fire as Brahman.' 'Sir, is there something better than fire?' 'Yes, there is something better than fire.' 'Sir, tell it me.'

Prapathaka: 125/154 (2)

CHANDOGYA 7-12-1

॥ इति एकादशः खण्डः ।

आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ ।

विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन ।

श‍ृणोत्याकाशेन प्रतिश‍ृणोत्याकाशे रमत आकाशे न रमत ।

आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति ॥ ७-१२-१॥

|| iti ekādaśaḥ khaṇḍaḥ |

ākāśo vāva tejaso bhūyānākāśe vai sūryācandramasāvubhau |

vidyunnakṣatrāṇyagnirākāśenāhvayatyākāśena |

śa‍ṛṇotyākāśena pratiśa‍ṛṇotyākāśe ramata ākāśe na ramata |

ākāśe jāyata ākāśamabhijāyata ākāśamupāssveti || 7-12-1||

1. Ākāśa [space] is certainly superior to fire. The sun and the moon are both within ākāśa, and so are lightning, the stars, and fire. Through ākāśa one person is able to speak to another. Through ākāśa one is able to hear. And through ākāśa one is able to hear what others are saying. In ākāśa one enjoys, and in ākāśa one suffers. A person is born in ākāśa, and plants and trees grow pointing to ākāśa. Worship ākāśa.

shankara

Commentary

Word-for-word explanation:-Ākāśaḥ vāva tejasaḥ bhūyān, space is certainly superior to fire; ākāśe vai, within space; sūryā-candra-māsau ubhau, are both the sun and the moon; vidyut, lightning; nakṣatrāṇi, the stars; agniḥ, [and] fire; ākāśena, through space; āhvayati, one calls; ākāśena śṛṇoti, through space one hears; ākāśena pratiśṛṇoti, through space one hears what others are saying; ākāśe ramate, in space one enjoys; ākāśe na ramate, in space one suffers; ākāśe jāyate, in space one is born; ākāśam abhijāyate, [trees and plants] grow pointing to space; ākāśam upāssva iti, worship space. Commentary:-You may find what seem to be errors in every religion, because no religion can reveal the whole of the Ultimate Truth. No religion can exhaust God. It can reveal only one or two aspects of God. So we see here, Sanatkumāra is taking Nārada from a lower truth to a higher truth. He is showing how the cause is higher than the effect. Suppose there is no such thing as space. Where would fire be? Or lightning? Or the sun or the moon or the stars? So space is higher than fire, or energy. Without space there would be no sound, and no one could speak to another. Nor could anyone be born or grow.

maxmuller

1. 'Ether (or space) is better than fire. For in the ether exist both sun and moon, the lightning, stars, and fire (agni). Through the ether we call, through the ether we hear, through the ether we answer ^[1]. In the ether or space we rejoice (when we are together), and rejoice not (when we are separated). In the ether everything is born, and towards the ether everything tends when it is born ^[2]. Meditate on ether.

CHANDOGYA 7-12-2

स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स ।

लोकान्प्रकाशवतोऽसंबाधानुरुगायवतोऽभिसिध्यति ।

यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति ।

य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इति ।

आकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७-१२-२॥

sa ya ākāśaṃ brahmetyupāsta ākāśavato vai sa |

lokānprakāśavato'saṃbādhānurugāyavato'bhisidhyati |

yāvadākāśasya gataṃ tatrāsya yathākāmacāro bhavati |

ya ākāśaṃ brahmetyupāste'sti bhagava ākāśādbhūya iti |

ākāśādvāva bhūyo'stīti tanme bhagavānbravītviti || 7-12-2||

2. ‘One who worships ākāśa [space] as Brahman attains worlds that are spacious, shining, free from all drawbacks, and extensive. One who worships ākāśa as Brahman can do what he pleases within the range of ākāśa.’ Nārada asked, ‘Sir, is there anything higher than ākāśa?’ ‘Of course there is something higher than ākāśa,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; ākāśam brahma iti upāste, worships space as Brahman; saḥ vai lokān, he attains worlds; ākāśavataḥ prakāśavataḥ, that are spacious and shining; asambādhān, free from all hindrances; urugāyavataḥ, [and] extensive; yāvat ākāśasya gatam, as far as space goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ ākāśam brahma iti upāste, he who worships space as Brahman; bhagavaḥ, sir; ākāśāt bhūyaḥ asti iti, is there anything higher than ākāśa; ākāśāt vāva bhūyaḥ asti iti, there is certainly something higher than ākāśa; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti dvādaśaḥ khaṇḍaḥ, here ends the twelfth section. Commentary:-If you meditate on something vast, you become vast. Space is infinite, so when you meditate on space you gradually envelop the whole universe. You become so vast that you find there are no hurdles in your way. Why do we practise meditation? One reason is to quicken our growth, our inner development. When we meditate on the deity we like most, we are, in fact, meditating on the qualities that deity embodies. Then gradually we find we are acquiring those same qualities. There is a Sanskrit saying:- ‘As you think, so you are.’ If you think you are good, then you will be good. But if you start thinking you are bad, you will soon discover that you are deteriorating. This is why we must meditate on that which is good and noble. Again Nārada is not content. He asks if there is something higher. The student has to ask; otherwise, if he is not interested, there is no point in teaching him. The student must have the urge within himself

maxmuller

2. 'He who meditates on ether as Brahman, obtains the worlds of ether and of light, which are free from pressure and pain, wide and spacious ^[1]; he is, as it were, lord and master as far as ether reaches--he who meditates on ether as Brahman.' 'Sir, is there something better than ether?' Yes, there Is something better than ether.' 'Sir, tell it me.'

Prapathaka: 126/154 (2)

CHANDOGYA 7-13-1

॥ इति द्वादशः खण्डः ।

स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न ।

स्मरन्तो नैव ते कंचन श‍ृणुयुर्न मन्वीरन्न विजानीरन्यदा ।

वाव ते स्मरेयुरथ श‍ृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण ।

वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति ॥ ७-१३-१॥

|| iti dvādaśaḥ khaṇḍaḥ |

smaro vāvākāśādbhūyastasmādyadyapi bahava āsīranna |

smaranto naiva te kaṃcana śa‍ṛṇuyurna manvīranna vijānīranyadā |

vāva te smareyuratha śa‍ṛṇuyuratha manvīrannatha vijānīransmareṇa |

vai putrānvijānāti smareṇa paśūnsmaramupāssveti || 7-13-1||

1. Memory is certainly superior to ākāśa [space]. This is why, 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 animals. Therefore, worship memory.

shankara

Commentary

Word-for-word explanation:-Smaraḥ vāva ākāśāt bhūyaḥ, memory is certainly superior to ākāśa [space]; tasmāt, this is why; yadi api, even if; bahavaḥ, many people; āsīran, get together; na smarantaḥ, [but] they cannot remember; te, they; na eva kañcana śṛṇuyuḥ, cannot hear anything; na manvīran, nor think; na vijānīran, nor know; yadā vāva te smareyuḥ, but if they can remember; atha śṛṇuyuḥ, then they can hear; atha manvīran, then they can think; atha vijānīran, then they can know; smareṇa vai, by virtue of memory; putrān vijānāti, one knows one’s children; smareṇa paśūn, by virtue of memory [one knows one’s] animals; smaram upāssva iti, worship memory. Commentary:-Memory is the medium through which we learn. Without memory we cannot progress, because we cannot retain anything. Because we have the faculty of memory, we hear something, we understand it, and then we are prompted to action. Suppose someone tells me:- ‘Beware! There is a snake over there. Don’t go that way.’ If I cannot remember what that person has said, then I will go in that direction and be bitten by the snake. When the guru gives us spiritual instructions, we have to hear it correctly, think over it and ponder it, and then meditate on it again and again. We must think deeply on it. Without memory we cannot do that.

maxmuller

1. 'Memory ^[1] (smara) is better than ether. Therefore where many are assembled together, if they have no memory, they would hear no one, they would not perceive, they would not understand. Through memory we know our sons, through memory our cattle. Meditate on memory.

CHANDOGYA 7-13-2

स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य ।

यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः ।

स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे ।

भगवान्ब्रवीत्विति ॥ ७-१३-२॥

sa yaḥ smaraṃ brahmetyupāste yāvatsmarasya gataṃ tatrāsya |

yathākāmacāro bhavati yaḥ smaraṃ brahmetyupāste'sti bhagavaḥ |

smarādbhūya iti smarādvāva bhūyo'stīti tanme |

bhagavānbravītviti || 7-13-2||

2. ‘One who worships memory as Brahman has free movement as far as memory goes.’ Nārada asked, ‘Sir, is there anything higher than memory?’ ‘Of course there is something higher than memory,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; smaram brahma iti upāste, worships memory as Brahman; yāvat smarasya gatam, as far as memory goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ smaram brahma iti upāste, he who worships memory as Brahman; bhagavaḥ, sir; smarāt bhūyaḥ asti iti, is there anything higher than memory; smarāt vāva bhūyaḥ asti iti, there is certainly something higher than memory; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti trayodaśaḥ khaṇḍaḥ, here ends the thirteenth section. Commentary:-Sanatkumāra says to meditate on memory as Brahman. Even the lowest truth is Brahman. But we must not stop there. That is not the goal. True knowledge is not a collection of information stored in our memory. True knowledge is attained through assimilation. We have to grasp it, absorb it. Knowledge has to become part and parcel of our being; otherwise we are like beasts of burden. It is no use knowing the truth unless we act in the light of that truth. Until scholarship has made some impact on our character, it is nothing. Only when it makes us a new individual do we become truly enlightened. Sri Ramakrishna used to give the example of a vulture. A vulture flies very high in the sky, but it is always looking down at the ground—looking for the dead body of some animal so that it can come down and eat the flesh. Similarly, merely going up won’t do. That is to say, merely stuffing your mind with information is not enough. You have to use that information to overcome the obstacles in your life. That’s what is meant.

maxmuller

2. 'He who meditates on memory as Brahman, is, as it were, lord and master as far as memory reaches;--he who meditates on memory as Brahman.' 'Sir, is there something better than memory?' 'Yes, there is something better than memory.' 'Sir, tell it me.'

Prapathaka: 127/154 (2)

CHANDOGYA 7-14-1

॥ इति त्रयोदशः खण्डः ।

आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते ।

कर्माणि कुरुते पुत्राꣳश्च पशूꣳश्चेच्छत इमं च ।

लोकममुं चेच्छत आशामुपास्स्वेति ॥ ७-१४-१॥

|| iti trayodaśaḥ khaṇḍaḥ |

āśā vāva smarādbhūyasyāśeddho vai smaro mantrānadhīte |

karmāṇi kurute putrām̐śca paśūm̐ścecchata imaṃ ca |

lokamamuṃ cecchata āśāmupāssveti || 7-14-1||

1. Hope is certainly better than memory. Hope 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 hope.

shankara

Commentary

Word-for-word explanation:-Āśā vāva smarāt bhūyasī, hope is certainly superior to memory; āśā-iddhaḥ vai, fired by hope; smaraḥ, memory; mantrān, the mantras; adhīte, learns; karmāṇi kurute, performs the rituals; putrān ca, children; paśūn ca, and animals; icchate, he wishes for; imam ca lokam amum ca, this world and the other [world]; icchate, he wishes for; āśām upāssva iti, worship hope. Commentary:-Suppose there is something you want. You have not got it, but you hope to get it. This kind of desire can be helpful. Maybe you have money, children, and a good reputation, but you are not happy. You discover that any amount of material prosperity you attain does not give you peace of mind. You see many people who are very prosperous but unhappy. You then start yearning for spiritual enlightenment. This is called divine discontent. This discontent pushes you on and on to make progress. Without burning desire, you cannot attain anything in spiritual life.

maxmuller

1. 'Hope (âsâ) is better than memory. Fired by hope does memory read the sacred hymns, perform sacrifices, desire sons and cattle, desire this world and the other. Meditate on hope.

CHANDOGYA 7-14-2

स य आशां ब्रह्मेत्युपास्त आशयास्य सर्वे कामाः ।

समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया ।

गतं तत्रास्य यथाकामचारो भवति य आशां ।

ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव ।

भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७-१४-२॥

sa ya āśāṃ brahmetyupāsta āśayāsya sarve kāmāḥ |

samṛdhyantyamoghā hāsyāśiṣo bhavanti yāvadāśāyā |

gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ |

brahmetyupāste'sti bhagava āśāyā bhūya ityāśāyā vāva |

bhūyo'stīti tanme bhagavānbravītviti || 7-14-2||

2. ‘One who worships hope as Brahman has all his desires fulfilled. He gets whatever he wants without fail. One who worships hope as Brahman has free movement as far as hope goes.’ Nārada asked, ‘Sir, is there anything higher than hope?’ ‘Of course there is something higher than hope,’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.

shankara

Commentary

Word-for-word explanation:-Saḥ yaḥ, he who; āśām brahma iti upāste, worships hope as Brahman; āśayā, by that hope; asya sarve kāmāḥ, all his desires; samṛdhyanti, are fulfilled; amoghāḥ, without fail; ha asya āśiṣaḥ bhavanti, his desires are fulfilled; yāvat āśāyāḥ gatam, as far as hope goes; tatra, that far; asya yathā-kāmacāraḥ bhavati, as he wishes he can go; yaḥ āśām brahma iti upāste, he who worships hope as Brahman; bhagavaḥ, sir; āśāyāḥ bhūyaḥ asti iti, is there anything higher than hope; āśāyāḥ vāva bhūyaḥ asti iti, there is certainly something higher than hope; bhagavān, sir; tat me bravītu iti, please explain it to me. Iti caturdaśaḥ khaṇḍaḥ, here ends the fourteenth section. Commentary:-The message given here is that one must not lose heart. No doubt there are many difficulties in the way, but they can be overcome, and they are overcome

maxmuller

2. 'He who meditates on hope as Brahman, all his desires are fulfilled by hope, his prayers are not in vain; he is, as it were, lord and master as far as hope reaches--he who meditates on hope as Brahman.' 'Sir, is there something better than hope?' 'Yes, there is something better than hope.' 'Sir, tell it me.'

Prapathaka: 128/154 (4)

CHANDOGYA 7-15-1

॥ इति चतुर्दशः खण्डः ।

प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता ।

एवमस्मिन्प्राणे सर्वꣳसमर्पितं प्राणः प्राणेन याति ।

प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो ।

माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः ।

प्राणो ब्राह्मणः ॥ ७-१५-१॥

|| iti caturdaśaḥ khaṇḍaḥ |

prāṇo vā āśāyā bhūyānyathā vā arā nābhau samarpitā |

evamasminprāṇe sarvam̐samarpitaṃ prāṇaḥ prāṇena yāti |

prāṇaḥ prāṇaṃ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo |

mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ |

prāṇo brāhmaṇaḥ || 7-15-1||

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

shankara

Commentary

Word-for-word explanation:-Prāṇaḥ vāva āśāyāḥ bhūyān, prāṇa [the vital force] is certainly superior to hope; yathā vai arāḥ, just as the spokes; nābhau samarpitāḥ, are attached to the hub; evam, in the same way; asmin prāṇe, on this prāṇa; sarvarn, all this; samarpitam, are resting; prāṇaḥ prāṇena yāti, prāṇa works by its own power; prāṇaḥ prāṇam dadāti, prāṇa gives prāṇa; prāṇāya, to prāṇa; dadāti, [and again] gives; prāṇaḥ ha pitā, prāṇa is the father; prāṇaḥ mātā, prāṇa is the mother; Commentary:-Prāṇa, the vital force, is superior to hope. Suppose you are dead. Can hope do anything for you then? You must have life. If you are not living then there can be no hope, no memory—nothing. The Upaniṣad says that prāṇa is the resting place of everything. It is like a wheel with its spokes. All the spokes are fixed on the hub of the wheel. Similarly, my mind and my organs are all fixed on prāṇa. My eyes are very powerful, but if I am dead they may still be intact but they cannot see. Prāṇa functions on the individual level in you, in me, in plants and insects and animals. But we represent only a small portion of this life force, because prāṇa also functions on the cosmic level. On the cosmic level prāṇa is Hiraṇyagarbha, the first manifestation of Brahman. The whole cosmos is governed and activated by prāṇa. Brahman is beyond thought and If I stop breathing my body and organs can no longer function, and eventually they disintegrate. Similarly, if the cosmic life force withdraws itself from this universe, everything comes to a halt. The sun does not shine; the air does not blow. The whole life process comes to a standstill. We see so many beings around us. Someone is your mother, someone your father, someone your brother, someone your sister, but they are all prāṇa. Prāṇa is in the form of your mother. Prāṇa is in the form of your father, or your sister, or your teacher, and so on. Our family, society, the entire humanity, all living beings—all are prāṇa in different forms. Prāṇa takes various forms and then assumes different relationships.

maxmuller

1. 'Spirit ^[1] (prâna) is better than hope. As the spokes of a wheel hold to the nave ^[2], so does all this (beginning with names and ending in hope) hold to spirit. That spirit moves by the spirit, it gives spirit to the spirit. Father means spirit, mother is spirit, brother is spirit, sister is spirit, tutor is spirit, Brâhmana is spirit.

CHANDOGYA 7-15-2

स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं ।

वा ब्राह्मणं वा किंचिद्भृशमिव प्रत्याह ।

धिक्त्वास्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै ।

त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा ।

वै त्वमसि ब्राह्मणहा वै त्वमसीति ॥ ७-१५-२॥

sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ |

vā brāhmaṇaṃ vā kiṃcidbhṛśamiva pratyāha |

dhiktvāstvityevainamāhuḥ pitṛhā vai tvamasi mātṛhā vai |

tvamasi bhrātṛhā vai tvamasi svasṛhā vai tvamasyācāryahā |

vai tvamasi brāhmaṇahā vai tvamasīti || 7-15-2||

2. If a person speaks rudely to his father, mother, brother, sister, teacher, or to a brāhmin, 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 brāhmin’.

shankara

Commentary

Word-for-word explanation:-Saḥ yadi, if anyone; pitaram vā mataram vā, his father or mother; bhrātaram vā svasāram vā, or brother or sister; ācāryam vā brāhmaṇam vā, or teacher or a brāhmin; kiñcit, anything; bhṛśam iva, discourteously; pratyāha, answers; dhik tvā astu iti, shame on you; enam eva āhuḥ, [people] say to him; pitṛhā vai tvam asi, you have killed your father; mātṛhā vai tvam asi, you have killed your mother; bhrātṛhā vai tvam asi, you have killed your brother; svasṛhā vai tvam asi, you have killed your sister; ācāryahā vai tvam asi, you have killed your teacher; brāhmaṇahā vai tvam asi iti, you have killed a brāhmin. Commentary:-According to Śaṅkara, using the informal tvam (you) instead of the more formal bhavān would be such an offense. Here the Upaniṣad means that you should treat everyone with respect. Being disrespectful to people is as good as murdering them.

maxmuller

2. 'For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brâhmana, then people say, Shame on thee! thou hast offended thy father, mother, brother, sister, tutor, or a Brâhmana.

CHANDOGYA 7-15-3

अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं ।

व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति ।

न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति ।

न ब्राह्मणहासीति ॥ ७-१५-३॥

atha yadyapyenānutkrāntaprāṇāñchūlena samāsaṃ |

vyatiṣaṃdahennaivainaṃ brūyuḥ pitṛhāsīti na mātṛhāsīti |

na bhrātṛhāsīti na svasṛhāsīti nācāryahāsīti |

na brāhmaṇahāsīti || 7-15-3||

3. But when they have died, if a person piles their bodies on a funeral pyre and bums them, piercing them with a spear [so that the body burns more 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 brāhmin’.

shankara

Commentary

Word-for-word explanation:-Atha, but; yadi api enān, if even all these; utkrāntaprāṇān, when life has departed; śūlena, with the help of a spear; vyatiṣan, tears the bodies to pieces; samāsam, puts them in a pile; dahet, [and] bums them; na eva enam brūyaḥ, people will not say to him; pitṛhā asi iti, you killed your father; na mātṛhā asi iti, nor you killed your mother; na bhrātṛhā asi iti, nor you killed your brother; na svasṛhā asi iti, nor you killed your sister; na ācāryahā asi iti, nor you killed your teacher; na brāhmaṇahā asi iti, nor you killed a brāhmin. Commentary:-Suppose you say something very rude to your father. People will say:- ‘Shame on you! You have killed your father.’ But suppose your father has died. You will then have to burn or bury his body. Yet no one will scold you or blame you for doing something wrong, because prāṇa has left the body. This is the difference between prāṇa existing in the body and prāṇa not existing in the body.

maxmuller

3. 'But, if after the spirit has departed from them, one shoves them together with a poker, and burns them to pieces, no one would say, Thou offendest thy father, mother, brother, sister, tutor or a Brâhmana.

CHANDOGYA 7-15-4

प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं ।

मन्वान एवं विजानन्नतिवादी भवति तं ।

चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत ॥ ७-१५-४॥

prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṃ paśyannevaṃ |

manvāna evaṃ vijānannativādī bhavati taṃ |

cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta || 7-15-4||

4. It is prāṇa 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 may say, ‘Yes, I am a superior speaker.’ He need not deny it.

shankara

Commentary

Word-for-word explanation:-Prāṇaḥ hi eva etāni sarvāṇi bhavati, prāṇa is all this; saḥ vai eṣaḥ, he who; evam, thus; paśyan, seeing; evam manvānaḥ, thus considering; evam vijānan, thus knowing; ativādī bhavati, becomes a superior speaker; cet, if; tarn brūyuḥ, anybody says to him; ativādī asi iti, you are a superior speaker; ativādī asmi iti brūyān, he will say, ‘Yes I am a superior speaker’; na apahnuvīta, he will not deny it. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section. Commentary:-Who is an ativādī? Here ativādī means ‘a superior speaker.’ It is one who has realized the Truth and has thereby acquired the ability to say nothing but the truth. When a holy person speaks, his words make sense. There is a ring of truth about them. They are authoritative. Such a person is an ativādī We all speak. We are speaking all the time. But for most of us our words are like the cawing of crows. Our words are just sounds. They make no sense. But when the speaker is a holy person, one who has realized God, who has seen the Truth face to face, everything he says is true. If you have read Josephine McLeod’s reminiscences of Swami Vivekananda, you will remember how she described the first time she heard Swamiji speak:- ‘He stood up and said something, and I thought, “Yes, this is true.” Again he said something, and I thought, “Yes, this is true too.” Yet again he said something and I said to myself, “This is also true.” Whatever he said was true.’ Such a person is an ativādī. In one of the Upaniṣads we find a ṛṣi calling to humanity:- ‘Hear me, O children of immortal bliss. I have known the Truth. If you know it you overcome

maxmuller

4. 'Spirit then is all this. He who sees this, perceives this, and understands this, becomes an ativâdin ^[1]. If people say to such a man, Thou art an ativâdin, he may say, I am an ativâdin; he need not deny it.'

Prapathaka: 129/154 (1)

CHANDOGYA 7-16-1

॥ इति पञ्चदशः खण्डः ।

एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः ।

सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं ।

भगवो विजिज्ञास इति ॥ ७-१६-१॥

|| iti pañcadaśaḥ khaṇḍaḥ |

eṣa tu vā ativadati yaḥ satyenātivadati so'haṃ bhagavaḥ |

satyenātivadānīti satyaṃ tveva vijijñāsitavyamiti satyaṃ |

bhagavo vijijñāsa iti || 7-16-1||

1. ‘But a person must first know the Truth. Then he is truly an ativādī.’ Nārada said, ‘Sir, I want to be an ativādī by knowing the Truth.’ Sanatkumāra replied, ‘But one must earnestly desire to know the Truth.’ ‘Sir, I earnestly desire to know the Truth,’ Nārada said.

shankara

Commentary

Word-for-word explanation:-Eṣaḥ, this [person]; tu, but; vai ativadati, is truly an ativādī; yaḥ, who; satyena ativadati, who speaks of Truth after having known the Truth; bhagavaḥ, sir; saḥ aham, as I am that [i.e., one who is unhappy]; satyena ativadāni iti, I want to be an ativādī by knowing the Truth; satyam tu eva vijijñāsitavyam iti, but Truth must be thoroughly enquired into; bhagavaḥ, sir; satyam vijijñāse iti, I wish to thoroughly enquire into Truth. Iti ṣoḍaśaḥ khaṇḍaḥ, here ends the sixteenth section. Commentary:-Hearing Sanatkumāra’s words about prāṇa, Nārada concluded that prāṇa is everything, that it is the ultimate. Thinking he was now an ativādī, he kept quiet. He did not make any further enquiries. Sanatkumāra understood, however, and told him:- ‘No, you do not know it yet. This is not the ultimate. This is not Brahman. Prāṇa is a manifestation of Brahman but not Brahman itself. In order to know Brahman one must know the Truth.’ That is to say, one must know the meaning behind the words. You may speak of God, but have you seen God yourself? If you have not seen him, if you have not realized him, what right have you got to talk about him? You are like a blind man trying to lead another blind man. Have you yourself realized the Truth?—that is the criterion. You must have direct experience of the Truth—not just some information you have picked up from books or from other people. It must be a-parokṣa—that is, not through another source. It must be direct, personal, immediate. Nārada immediately understood his mistake and with great humility asked to learn the Truth. This spirit of humility is very important. As Sri Ramakrishna says, water cannot accumulate in a high place. It always runs down to a low place. Similarly, good qualities cannot remain in a proud person. They will soon run off. Only in a humble person can they be retained. If you are humble the teacher will be glad to teach you. So also, a good teacher will never say:- ‘I am supreme. I know everything.’

maxmuller

1. 'But in reality he is an ativâdin who declares the Highest Being to be the True (Satya, τὸ ὄντως ὄν).' 'Sir, may I become an ativâdin by the True?' 'But we must desire to know the True.' 'Sir, I desire to know the True.'

Prapathaka: 130/154 (1)

CHANDOGYA 7-17-1

॥ इति षोडशः खण्डः ।

यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति ।

विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति ।

विज्ञानं भगवो विजिज्ञास इति ॥ ७-१७-१॥

|| iti ṣoḍaśaḥ khaṇḍaḥ |

yadā vai vijānātyatha satyaṃ vadati nāvijānansatyaṃ vadati |

vijānanneva satyaṃ vadati vijñānaṃ tveva vijijñāsitavyamiti |

vijñānaṃ bhagavo vijijñāsa iti || 7-17-1||

1. Sanatkumāra said:- ‘When a person knows for certain, then he can truly speak of the Truth. But without knowing well, he cannot speak of the Truth. One who knows for certain speaks of Truth. But one must seek knowledge in depth.’ Nārada said, ‘Sir, I seek knowledge in depth’.

shankara

Commentary

Word-for-word explanation:-Yadā, when; vai vijānāti, a person knows well; atha, then; satyam vadati, he speaks what he knows to be the Truth; avijānan, without knowing it well; satyam na vadati, he does not speak of Truth; vijānan eva, knowing it well; satyam vadati, one can speak of Truth; vijñānam tu eva vijijñāsitavyam iti, but one must seek knowledge in depth; vijñānam bhagavaḥ vijijñāse iti, sir, I seek knowledge in depth. Iti saptadaśaḥ khaṇḍaḥ, here ends the seventeenth section. Commentary:-Sanatkumāra says that when you know the Truth, whatever you say is nothing but the truth. You cannot say anything that is not the truth. Truth is Truth, and there is no compromise in it. Once you know this Truth, everything else is irrelevant. But what if that Truth is associated with names and forms? Is that Truth? The scriptures admit it as a relative truth. It is not, however, the Absolute Truth. The Absolute Truth is called ‘that’ because it is beyond the reach of the sense organs. As regards the relative truth, it is called ‘this’, because it is within the reach of the sense organs. The Absolute Truth is difficult to understand. For instance, the elements in their pure form are beyond the reach of the sense organs, so they are sometimes referred to as ‘that’, but they are not the Absolute Truth. Brahman is the Absolute Truth. In this connection it is to be remembered that fire was said to be red, water white, and earth black. Though it was said that the colours alone were real, this is not ‘real’ from the standpoint of Absolute Truth. These colours are also attributes. This is why the Absolute Truth is difficult to understand. Knowing the Absolute Truth is vijñāna.

maxmuller

1. 'When one understands the True, then one declares the True. One who does not understand it, does not declare the True ^[1]. Only he who understands it, declares the True. This understanding, however, we must desire to understand.' 'Sir, I desire to understand it.'

Prapathaka: 131/154 (1)

CHANDOGYA 7-18-1

॥ इति सप्तदशः खण्डः ।

यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव ।

विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो ।

विजिज्ञास इति ॥ ७-१८-१॥

|| iti saptadaśaḥ khaṇḍaḥ |

yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva |

vijānāti matistveva vijijñāsitavyeti matiṃ bhagavo |

vijijñāsa iti || 7-18-1||

1. Sanatkumāra said:- ‘When a person learns to think well, then he can know deeply. Without thinking well, one cannot know deeply. One knows for certain when one thinks deeply. But one must want to know how to think well.’ Nārada replied, ‘Sir, I want to know how to think well’.

shankara

Commentary

Word-for-word explanation:-Yadā vai manute, when one learns to think well; atha vijānāti, then one can know deeply; amatvā, without applying the mind; na vijānāti, one cannot know deeply; matvā eva vijānāti, a person knows deeply when he thinks deeply; matiḥ tu eva vijijñāsitavya iti, but one must want to know how to think well; bhagavaḥ, sir; matim vijijñāse iti, I want to know what this thinking is. Iti aṣṭādaśaḥ khaṇḍaḥ, here ends the eighteenth section. Commentary:-How do we know something? We know it by applying our mind—that is, by concentrating our mind on it. Swami Turiyananda used to say that if you continue reading the Gītā with a concentrated mind, then whenever you read it new meanings will unfold, meanings which you never suspected. Sanatkumāra says that without applying your mind seriously, you will not understand what you are studying. At Belur Math, Swamiji used to have the monks debate on different issues. One person would say something, and another would contradict him. When two people debate about something, they both get excited and the heat rises. As one of the monks used to say, ‘When there is some heat there will also be some light.’ Debating is like churning milk. As you chum the milk the cream gradually begins to appear. So also, when there is a debate, truth gradually comes to the surface. Suppose you have a thorn stuck in your foot. What do you do? As Sri Ramakrishna used to say, you take another thorn and use it to remove the first thorn. Then you throw away both. Similarly, you have to use your mind to go beyond the mind. Vedānta says that Truth is within you. But you must first hear about it from a teacher. Then you must reflect on it. Think over it again and again:- ‘What does this mean? How can I be one with Brahman?’ You go on questioning, searching for the real meaning of the, words. After that you must deeply meditate on it. Then only the real meaning dawns on you. It comes as if in a flash. What else is this mind for? If we don’t think, we are as good as dead. Human beings are superior Śaṅkara gives a wonderful definition of reflection. He says it means having great love for the subject being considered.

maxmuller

1. 'When one perceives, then one understands. One who does not perceive, does not understand. Only he who perceives, understands. This perception, however, we must desire to understand.' 'Sir, I desire to understand it.'

Prapathaka: 132/154 (1)

CHANDOGYA 7-19-1

॥ इति अष्टादशः खण्डः ।

यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते ।

श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति ।

श्रद्धां भगवो विजिज्ञास इति ॥ ७-१९-१॥

|| iti aṣṭādaśaḥ khaṇḍaḥ |

yadā vai śraddadhātyatha manute nāśraddadhanmanute |

śraddadhadeva manute śraddhā tveva vijijñāsitavyeti |

śraddhāṃ bhagavo vijijñāsa iti || 7-19-1||

1. Sanatkumāra said:- ‘When a person has respect [for what he hears], then he gives due thought to it. Without this respect he attaches ho importance to what he hears. One thinks deeply over something that one respects. But one must try to attain this respect.’ Nārada replied, ‘Sir, I want to have this respect’.

shankara

Commentary

Word-for-word explanation:-Yadā vai śraddadhāti, when a person has respect [for something or someone—or faith in something or someone]; atha manute, then he thinks deeply [of that thing or person]; aśraddadhat, if there is no respect; na manute, he does not think deeply; śraddadhat eva manute, one thinks deeply when one has respect; śraddhā tu eva vijijñāsitavya iti, but one must try to have this respect; śraddhām bhagavaḥ vijijñāse iti, sir, I want to have this respect. Iti ekonaviṃśaḥ khaṇḍaḥ, here ends the nineteenth section. Commentary:-Reflecting is good, but one should do it with śraddhā, faith. Śraddhā also means respect. For instance, if my guru tells me something, I know it must be true because I know he will never mislead me. When you go to a guru you should have faith in what he says. Then later you will get the confirmation of what he has taught you from within, and at that point your own mind becomes the guru. But to begin with you must have respect for what the guru says. This does not mean, however, that you cannot ask him questions. You have every right to have things clarified. But if you say, ‘Well, after all, this person knows nothing; he is just trying to fool me,’ and so on, then you will never get anywhere. Rather, one must listen with an open mind, thinking, ‘This person is held in high respect, so I will listen and I will study.’ Ramakrishna, for instance, made many statements which some of his disciples, such as Swami Vivekananda, had difficulty accepting, so they would question him and argue. And Ramakrishna would welcome their questions and arguments. Others would protest and say, ‘When Ramakrishna has said something, why not accept it?’ But Ramakrishna would reply, ‘No, let them question.’ It was because their enquiry was done with śraddhā, respect, and with a keen desire to know. Suppose you don’t have śraddhā. Then you would not care. You would not even give a moment’s thought to finding out the Truth. Only when you have śraddhā can you go on thinking and reflecting on it.

maxmuller

1. 'When one believes, then one perceives. One who does not believe, does not perceive. Only he who believes, perceives. This belief, however, we must desire to understand.' 'Sir, I desire to understand it.'

Prapathaka: 133/154 (1)

CHANDOGYA 7-20-1

॥ इति एकोनविंशतितमः खण्डः ।

यदा वै निस्तिष्ठत्यथ श्रद्दधाति ।

नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति ।

निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो ।

विजिज्ञास इति ॥ ७-२०-१॥

|| iti ekonaviṃśatitamaḥ khaṇḍaḥ |

yadā vai nistiṣṭhatyatha śraddadhāti |

nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti |

niṣṭhā tveva vijijñāsitavyeti niṣṭhāṃ bhagavo |

vijijñāsa iti || 7-20-1||

1. Sanatkumāra:- ‘When a person is steady and devoted to his teacher, then he has respect. Without being steady, one cannot have respect. One has steadiness when one has genuine respect and devotion. But one must seek this steadiness with great earnestness.’ Nārada replied, ‘I seek this steadiness’.

shankara

Commentary

Word-for-word explanation:-Yadā vai nistiṣṭhati, when one is steady in one’s service and devotion to one’s teacher; atha śraddadhāti, then one has respect; anistiṣṭhan, where this steadiness and devotion is missing; na śraddadhāti, there is no respect; nistiṣṭhan era śraddadhāti, a person has respect when he has this steadiness; niṣṭhā tu era vijijñāsitavya iti, but one must be determined to have this steadiness Commentary:-It is difficult to translate the word niṣṭhā. The closest word in English is probably ‘steadiness.’ For instance, you say you want to know something, but actually it is only a passing mood on your part. You really don’t mean it. This is the opposite of steadiness. But if you really mean it, if you go on struggling to get that knowledge, no matter how difficult or frustrating it may be to acquire it, then this is niṣṭhā, steadiness. Śaṅkara says that niṣṭhā comes from serving the guru with devotion. When you devotedly serve your teacher, your love for the subject of your enquiry grows stronger and stronger, and your conviction also grows stronger and stronger. You begin to think:- ‘Yes, there is such a thing as Self-realization. How else can I explain my teacher being so good, so kind, so affectionate, so selfless?’ You find that your teacher is unfailing in his loyalty to the ideals which he professes, and slowly you are able to understand the real implication of the words tyāga, renunciation, titikṣā, forbearance, and so forth, because you see him putting them Section Twenty-one

maxmuller

1. 'When one attends on a tutor (spiritual guide), then one believes. One who does not attend on a tutor, does not believe. Only he who attends, believes. This attention on a tutor, however, we must desire to understand.' 'Sir, I desire to understand it.'

Prapathaka: 134/154 (1)

CHANDOGYA 7-21-1

॥ इति विंशतितमः खण्डः ।

यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति ।

कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति ।

कृतिं भगवो विजिज्ञास इति ॥ ७-२१-१॥

|| iti viṃśatitamaḥ khaṇḍaḥ |

yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati |

kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti |

kṛtiṃ bhagavo vijijñāsa iti || 7-21-1||

1. Sanatkumāra said:- ‘When a person keeps doing his duty, he becomes steady. If one does not do one’s duty, one cannot have steadiness. One attains steadiness by doing one’s duty. But one should try to know what duty means.’ Nārada replied, ‘Sir, I want to know about duty’.

shankara

Commentary

Word-for-word explanation:-Yadā vai karoti, when a person does his duty [i.e., when he practises self-restraint and concentration of the mind]; atha nistiṣṭḥati, then he is steady; akṛtvā, without doing one’s duty; na nistiṣṭhati, one cannot be steady; kṛtvā eva nistiṣṭhati, one becomes steady by doing one’s duty; kṛtiḥ tu eva vijijñāsitavya iti, but one should know well the nature of duty; bhagavaḥ kṛtim vijijñāse iti, sir, I want to know the nature of duty. Iti ekaviṃśaḥ khaṇḍaḥ, here ends the twenty-first section. Commentary:-There is no commentary available for this verse.

maxmuller

1. 'When one performs all sacred duties ^[1], then one attends really on a tutor. One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.' 'Sir, I desire to understand it.'

Prapathaka: 135/154 (1)

CHANDOGYA 7-22-1

॥ इति एकविंशः खण्डः ।

यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति ।

सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति ।

सुखं भगवो विजिज्ञास इति ॥ ७-२२-१॥

|| iti ekaviṃśaḥ khaṇḍaḥ |

yadā vai sukhaṃ labhate'tha karoti nāsukhaṃ labdhvā karoti |

sukhameva labdhvā karoti sukhaṃ tveva vijijñāsitavyamiti |

sukhaṃ bhagavo vijijñāsa iti || 7-22-1||

1. Sanatkumāra said:- ‘A person works when he gets happiness. He does not care to work if he does not get happiness. By getting happiness one does one’s duty. But one must try to understand the true nature of this happiness.’ Nārada replied, ‘Sir, I want to know well the true nature of happiness’.

shankara

Commentary

Word-for-word explanation:-Kṛtiḥ means ‘application,’ or ‘repeated practice.’ How do we get niṣṭhā, or steadiness? Śaṅkara says it comes through repeated practice of self-restraint and self-discipline—that is, through the control of the organs and the mind. Section Twenty-two Yadā vai sukham labhate, when a person gets happiness; atha karoti, he then works; asukham labdhvā, without getting happiness; na karoti, he does not do his duty; sukham eva labdhvā karoti, one works by getting happiness; sukham tu eva vijijñāsitavyam iti, but one should try to understand the nature of this happiness; bhagavaḥ sukham vijijñāse iti, sir, I want to understand the nature of this happiness. Iti dvādaśaḥ khaṇḍaḥ, here ends the twenty-second section. Commentary:-Section Twenty-three

maxmuller

1. 'When one obtains bliss (in oneself), then one performs duties. One who does not obtain bliss, does not perform duties. Only he who obtains bliss, performs duties. This bliss, however, we must desire to understand.' 'Sir, I desire to understand it.'

Prapathaka: 136/154 (1)

CHANDOGYA 7-23-1

॥ इति द्वाविंशः खण्डः ।

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं ।

भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो ।

विजिज्ञास इति ॥ ७-२३-१॥

|| iti dvāviṃśaḥ khaṇḍaḥ |

yo vai bhūmā tatsukhaṃ nālpe sukhamasti bhūmaiva sukhaṃ |

bhūmā tveva vijijñāsitavya iti bhūmānaṃ bhagavo |

vijijñāsa iti || 7-23-1||

1. Sanatkumāra said:- ‘That which is infinite is the source of happiness. There is no happiness in the finite. Happiness is only in the infinite. But one must try to understand what the infinite is.’ Nārada replied, ‘Sir, I want to clearly understand the infinite’.

shankara

Commentary

Word-for-word explanation:-Yaḥ vai bhūmā, that which is infinite [lit., big, or the biggest]; tat sukham, that is happiness; na alpe sukham asti, there is no happiness in the finite [small]; bhūmā eva sukham, happiness is only in the infinite; bhūmā tu eva vijijñāsitavyaḥ iti, but one must try to understand the true nature of the infinite; bhūmānam bhagavaḥ vijijñāse iti, sir, I want to understand the true nature of the infinite. Iti trayoviṃśaḥ khaṇḍaḥ, here ends the twenty-third section. Commentary:-If you attain bhūmā, then you have real happiness. What is bhūmā? It is Brahman. It is the biggest. It is infinite. Something is infinite when it is without any limitations in terms of time and space. Even our own lives are limited. We were born at a certain point in time and we shall live for a certain span of time. It may be for a hundred years or it may be less, but the body will not last forever. Then why should we bother about God or Brahman or something that is said to be infinite? Because we want to be happy. Perhaps you are very fond of sweets and enjoy eating them. But when you have finished eating them your joy is gone. Moreover, if you eat too many then you become sick and are miserable. Only in the infinite is there real joy, real happiness, real peace—peace that is constant, always there, and never disturbed. As Sanatkumāra says, ‘Na alpe sukham asti—there is no happiness in that which is small, limited, or short-lived.’ Śaṅkara says, anything that is finite causes tṛṣṇā, thirst—that is, it increases your desire for more. Whatever you get, you desire still more. Suppose you possess the whole world; even then you would not be happy. Therefore that which is finite is duḥkhabījam—the seed of unhappiness. As long as you are confined to the limited world of sense experience you can never be happy. You have to go beyond sense experience. When you attain the state of bhūmā you feel you have got everything you have ever wanted. As the Gītā says (VI.22):- ‘Attaining that, one does not regard anything to be higher.’ Section Twenty-four

maxmuller

1. 'The Infinite (bhûman) ^[1] is bliss. There is no bliss in anything finite. Infinity only is bliss. This Infinity, however, we must desire to understand.' 'Sir, I desire to understand it.'

Prapathaka: 137/154 (2)

CHANDOGYA 7-24-1

॥ इति त्रयोविंशः खण्डः ।

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स ।

भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति ।

तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य्ꣳ स ।

भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा ।

न महिम्नीति ॥ ७-२४-१॥

|| iti trayoviṃśaḥ khaṇḍaḥ |

yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa |

bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti |

tadalpaṃ yo vai bhūmā tadamṛtamatha yadalpaṃ tanmartym̐ sa |

bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā |

na mahimnīti || 7-24-1||

1. Sanatkumāra said:- ‘Bhūmā [the infinite] is that in which one sees nothing else, hears nothing else, and knows [i.e., finds] nothing else. But alpa [the finite] is that in which one sees something else, hears something else, and knows something else. That which is infinite is immortal, and that which is finite is mortal.’ Nārada asked, ‘Sir, what does bhūmā rest on?’ Sanatkumāra replied, ‘It rests on its own power—or not even on that power [i.e., it depends on nothing else]’.

shankara

Commentary

Word-for-word explanation:-Yatra, where; na anyat paśyati, one sees nothing else; na anyat śṛṇoti, hears nothing else; na anyat vijānāti, knows nothing about other things; saḥ bhūmā, that is bhūmā [the infinite]; atha, but; yatra, where; anyat paśyati, one sees something else; anyat śṛṇoti, hears something else; anyat vijānāti, knows of something else; tat alpam, that is small [finite]; yaḥ vai bhūmā, that which is infinite; tat amṛtam, that is immortal; atha, but; yat alpam, that which is finite; tat martyam, that is mortal; bhagavaḥ, sir; kasmin saḥ pratiṣṭhitaḥ iti, on what does that [bhūmā] rest; sve mahimni, on its own power; yadi vā na mahimni iti, or not even on that power. Commentary:-At the level of bhūmā, the infinite, there is only bhūmā—nothing but bhūmā. And when you attain that level, you see nothing but bhūmā. If you see anything else, then you know at once it is alpa, finite. Suppose you are alone in a room with a hundred mirrors. What will you see? Only yourself—the same self multiplied a hundred times. But if you attain the state of bhūmā, or Brahman, this is just the experience you will have. You will see yourself everywhere—the same Self in all beings. We talk of love and compassion, but how can there be love unless there is a feeling of oneness? When you have this feeling of oneness, then if someone is in pain, you are also in pain. True love is possible only when we realize that ‘you’ and ‘I are one and the same. This is the supreme experience. Once at Dakshineswar two boatmen were having a quarrel and one of them started beating the other. Ramakrishna saw it from a distance and felt as if he were being beaten. Even the marks of the beating were seen on his body. Another day he saw someone walking on some grass, and he felt that the person was stepping on him. When Ramakrishna had throat cancer he could hardly eat a thing. One day some of his disciples went to him and begged him to ask Mother Kali to cure him. Ramakrishna replied that he could not ask such a thing from her, that he depended totally on her will. But the disciples would not let him alone. They pleaded again and again:- ‘Do it for our sake.’ They could not bear to see him suffer. Finally Ramakrishna agreed to say something to the Mother. When the disciples came back to him later to ask if he had talked to the Mother, Ramakrishna said, ‘I told Mother that I could not eat because of the pain in my throat, and I asked her to allow me to eat something.’ ‘What did she say?’ they asked. Ramakrishna replied:- ‘She showed me all of you, and then she said, “But you are eating through so many mouths.” I was ashamed and could not utter another word.’ There is a story about Ganesh and his mother Parvati. Once when Ganesh was playing with a cat, he became very rough and beat it. Later, when he went to his mother, he noticed wounds all over her body. Ganesh was alarmed and asked, ‘Who has beaten you, Mother?’ Parvati replied:- ‘Son, you have done this. You beat the cat, but I am also in the cat. If you hurt the cat you hurt me too.’ The Vedāntic idea is that the same Self is everywhere. It is the same consciousness. In some cases that consciousness is more manifest, and in other cases it is less, but it is the same Self permeating everything. From a tiny atom to the whole cosmos, it is all one. The difference is only in the degree of manifestation. Where there is duality there is conflict, so we must beware of the finite. We must beware of limiting ourselves to our own body. That is the small ‘I’. The body will die, and you think you will die. But if you are one with bhūmā, you are immortal. Nārada is a very intelligent person. He asks:- ‘There is this bhūmā. But who or what supports it?’ Sanatkumāra replies:- ‘Bhūmā is self-sufficient. It supports itself. In fact, there is nothing besides bhūmā to speak of supporting or not supporting. There is just one. If there are two things, then only does the question of supporting arise.’

maxmuller

1. 'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.' 'Sir, in what does the Infinite rest?' 'In its own greatness--or not even in greatness ^[1].'

CHANDOGYA 7-24-2

गोअश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं ।

क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति ।

होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति ॥ ७-२४-२॥

goaśvamiha mahimetyācakṣate hastihiraṇyaṃ dāsabhāryaṃ |

kṣetrāṇyāyatanānīti nāhamevaṃ bravīmi bravīmīti |

hovācānyohyanyasminpratiṣṭhita iti || 7-24-2||

2. In this world it is said that cattle, horses, elephants, gold, servants, wives, farmlands, and houses are a person’s glory. I do not mean this type of glory, for these things are not independent of each other. This is what I am talking about—

shankara

Commentary

Word-for-word explanation:-Go-aśvam, cows and horses; iha, in this world; mahimā iti ācakṣate, are called the glory; hasti-hiraṇyam, elephants and gold; dāsa-bhāryam, servants and wives; kṣetrāṇi āyatanāni iti, farmlands and houses; aham evam na bravīmi, I am not speaking of this kind [of glory]; anyaḥ hi anyasmin pratiṣṭhitaḥ iti, something depending on something else; bravīmi iti ha uvāca, this is what I am saying. Iti caturviṃśaḥ khaṇḍaḥ, here ends the twenty-fourth section. Commentary:-In those days in India if you had cattle and other animals, you were considered very rich because they supported you. They were a source of income. So also if you had gold or fields or other property. In this type of situation, there are two separate things—you, the owner, and the things you own. One supports the other. But if there is only one, then the question of supporting does not arise. Who supports whom? So Sanatkumāra tells Nārada, bhūmā is everything. It is one without a second, and it is self-sufficient. Section Twenty-five

maxmuller

2. 'In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,' thus he spoke; 'for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself)

Prapathaka: 138/154 (2)

CHANDOGYA 7-25-1

॥ इति चतुर्विंशः खण्डः ।

स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स ।

दक्षिणतः स उत्तरतः स एवेदꣳ सर्वमित्यथातोऽहंकारादेश ।

एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं ।

दक्षिणतोऽहमुत्तरतोऽहमेवेदꣳ सर्वमिति ॥ ७-२५-१॥

|| iti caturviṃśaḥ khaṇḍaḥ |

sa evādhastātsa upariṣṭātsa paścātsa purastātsa |

dakṣiṇataḥ sa uttarataḥ sa evedam̐ sarvamityathāto'haṃkārādeśa |

evāhamevādhastādahamupariṣṭādahaṃ paścādahaṃ purastādahaṃ |

dakṣiṇato'hamuttarato'hamevedam̐ sarvamiti || 7-25-1||

1. That bhūmā is below; it is above; it is behind; it is in front; it is to the right; it is to the left. All this is bhūmā. Now, as regards one’s own identity:- I am below; I am above; I am behind; I am in front; I am to the right; I am to the left. I am all this.

shankara

Commentary

Word-for-word explanation:- Saḥ, that [bhūmā]; eva adhastāt, is down below; saḥ upariṣṭāt, that is up above; saḥ paścāt, that is behind; saḥ purastāt, that is in front; saḥ dakṣiṇataḥ, that is to the right; saḥ uttarataḥ, that is to the left; saḥ eva idam sarvam iti, it is truly all this; atha ataḥ, next; ahaṅkāra ādeśaḥ eva, the instruction regarding one’s own identity; aham eva adhastāt, I am down below; aham upariṣṭāt, I am up above; aham paścāt, I am behind; aham purastāt, I am in front; aham dakṣiṇataḥ, I am to the right; aham uttarataḥ, I am to the left; aham eva idam sarvam iti, I am truly all this. Commentary:- Our Self is the Self of all. Our Self is in the sky, in the air, in the water, in the tiny insect, and in the biggest animal. It is all-embracing, everywhere, in every being, in everything. It is Existence itself. Imagine that the whole cosmos is a vast ocean, and in that ocean there are waves. Some of the waves are huge and some of them are very small, maybe only ripples. But it is the same water. Similarly, there is one Existence, but we see diversity. This diversity, however, is only in name and form. It is not real. Underlying the diversity is one Existence, and that Existence is our own Self. This is not just an intellectual theory. There are great saints who have actually experienced this. They say, suppose you throw a stone into the middle of a lake. Immediately the water surrounding the spot where you have thrown the stone becomes disturbed. Then gradually you discover that the entire mass of water is disturbed. Similarly, if someone is in pain somewhere, then you also are in pain. You may have noticed that if you play a stringed instrument in a room where there are other stringed instruments, you will find that sounds are coming from the other instruments. The sound vibration from one will affect the others. Swami Vivekananda had many such experiences. Once one of his brother disciples found him pacing back and forth outside his room at midnight. The brother disciple asked Swamiji why he was not sleeping, and Swamiji replied that he had suddenly woken up with the feeling that something terrible had just happened, that a great calamity had just happened somewhere. The next day when the newspaper arrived people found that there had been a terrible volcanic eruption that night in a certain place, and many people had died. A great person has that kind of sensitivity, because he feels that there is just one heart, one mind, one consciousness. What you think, he thinks. If you are suffering, he can at once see it when he looks at you. You may ask, ‘Is it possible for me to identify myself with everything?’ The scriptures say, ‘Yes, it is possible.’ Now you think of yourself as small, as alpa. You think you are an individual and separate from others. But when you identify yourself with the cosmos, you become bhūmā, infinite. Swamiji once said, suppose you are a small drop of water in a cloud in the sky. Then one day it rains. You start falling towards the ocean, and you cry, ‘Oh, I am lost, I am lost!’ But what happens when you reach the ocean? You are no longer a tiny drop. You are one with the vast ocean. It is the sense of separateness that makes us feel we are small. Then we become jealous of each other or afraid of others, and because of this we are unhappy. Vedānta says, when you have the feeling that you are one with the whole cosmos, that you alone exist, then you will be happy. It is all a question of how you think of yourself. The Upaniṣad says here to think:- ‘I am below. I am above. I am everywhere. I am everything.’ Many people have a hint of this experience at some time or other in their life. For instance, you may have seen someone in terrible pain. Maybe you didn’t even know the person, yet at the very sight of that person’s suffering, you felt that you were suffering. Though physically you were not affected, still you felt the pain. A human being’s development towards this sense of oneness is the sign of real progress. This is not to deny differences among us, however. Of course there are differences. Differences are accepted. They are natural. We would not like uniformity. But the differences are only minor details. Now we may think, ‘I am short and that person is tall.’ But when we begin to look at things as a whole, then we shall see that we are everywhere. Then we will think:- ‘Sometimes I am tall, and sometimes I am short.’ Instead of thinking, ‘Some people are very bright and others are dull,’ we will think:- ‘The bright person is me, and the dull person is also me. All are me in different forms.’ As long as you think you are separate from others, you will sometimes be good to others and sometimes be very selfish and not care about others. And even when you do something for others, you will do it only out of a temporary sense of pity. But when you feel your identity with others you never lose that feeling of oneness, and then there is never any room for selfishness. “Aham eva idam sarvam”—I am all this. Idam means ‘this.’ It is this physical world, this empirical world. It is all that you see and feel. It is the world of sense experience. We think we know this world, but in reality we do not. You may say something is hard, but to me it may be soft. You may say something looks red, but I may see it as orange. This is the nature of this world. No two people have the same experience of it. Yet, the Upaniṣad says, behind this world of sense experience is bhūmā. It is the same Self everywhere, in different forms and with different names.

maxmuller

1. 'The Infinite indeed is below, above, behind, before, right and left--it is indeed all this. 'Now follows the explanation of the Infinite as the I:- I am below, I am above, I am behind, before, right and left--I am all this.

CHANDOGYA 7-25-2

अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा ।

पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत ।

आत्मैवेदꣳ सर्वमिति स वा एष एवं पश्यन्नेवं मन्वान एवं ।

विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स ।

स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति ।

अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति ।

तेषाꣳ सर्वेषु लोकेष्वकामचारो भवति ॥ ७-२५-२॥

athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā |

paścādātmā purastādātmā dakṣiṇata ātmottarata |

ātmaivedam̐ sarvamiti sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ |

vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa |

svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati |

atha ye'nyathāto viduranyarājānaste kṣayyalokā bhavanti |

teṣām̐ sarveṣu lokeṣvakāmacāro bhavati || 7-25-2||

2. Next is the instruction on the Self:- The Self is below; the Self is above; the Self is behind; the Self is in front; the Self is to the right; the Self is to the left. The Self is all this. He who sees in this way, thinks in this way, and knows in this way, has love for the Self, sports with the Self, enjoys the company of the Self, and has joy in the Self, he is supreme and can go about as he likes in all the worlds. But those who think otherwise are under the control of others. They cannot remain in the worlds they live in, nor can they move about in the worlds as they like [i.e., they are under many limitations].

shankara

Commentary

Word-for-word explanation:-Atha ataḥ, next; ātmādeśaḥ eva, the instruction regarding the Self; ātmā eva adhastāt, the Self is down below; ātmā upariṣṭāt, the Self is up above; ātmā paścāt, the Self is behind; ātmā purastāt, the Self is in front; ātmā dakṣiṇataḥ, the Self is to the right; ātmā uttarataḥ, the Self is to the left; ātmā eva idam sarvam iti, the Self is truly all this; saḥ vai eṣaḥ, that [worshipper] who; evam paśyan, sees in this way; evam manvānaḥ, thinks in this way; evam vijānan, knows in this way; ātmaratiḥ, has love for the Self; ātmakrīḍah, sports with the Self; ātmamithunaḥ, enjoys the company of the Self; ātmānandaḥ, has joy in the Self; saḥ svarāṭ bhavati, he becomes supreme [a sovereign]; sarveṣu lokeṣu, in all the worlds; tasya kāmacāraḥ bhavati, he can go about as he likes; atha, then; ye, those who; anyatha ataḥ vidaḥ, know otherwise; anyarājānaḥ, are under the control of others; te kṣayyalokāḥ bhavanti, they live in worlds that are not permanent; sarveṣu lokeṣu, in all the worlds; teṣām akāmacāraḥ bhavati, he cannot move about as he likes. Iti pañcaviṃśaḥ khaṇḍaḥ, here ends the twenty-fifth section. Commentary:-The Upaniṣad says, you see yourself in all that exists. When you have the experience, ‘I am infinite, I am one with all,’ then there is no duality. You enjoy your own Self. Normally we look for friends so we can enjoy ourselves in their company. But when you realize bhūmā, you don’t need any companions. You know that everything is within and not outside. Now we are so dependent on things outside. If someone is harsh to us we feel bad, and if someone is good to us we are happy. Similarly, we may be addicted to cigarettes and are miserable if we don’t get them. So our happiness always depends on external conditions. Where is our freedom? This is not freedom. We are simply beggars. A free soul, however, is always happy within himself. He is not bothered by external conditions. Sri Ramakrishna was not dependent on anyone or anything. Once some servants came to him and told him that the owner of the temple garden said he must leave immediately. Sri Ramakrishna at once got up and started walking out of the temple compound, just as he was. He did not stop to pack anything or take a second look at his room. He simply started leaving. The owner happened to see him leaving, and asked:- ‘Sir, why are you leaving? I asked your nephew to leave, not you.’ Then Sri Ramakrishna replied, ‘Oh, you don’t want me to leave?’ and he immediately turned around and went back to his room as if nothing had happened. Suppose you enjoy a certain kind of music, but another person does not care for it. Why does this happen? It is because that music evokes in you a certain feeling or emotion which it does not evoke in the other person. The enjoyment is not in the music. It is within you. So also, sometimes you may sit and daydream, thinking of a pilgrimage you took in the Himalayas long back. You go on thinking and enjoying the memories even though the Himalayas are no longer in front of you. The enjoyment is totally within you. So when you realize your Self, you no longer need the world outside. In fact, it no longer exists for you. You alone exist. Some people may say this is selfishness, but it is not. Rather, your self has expanded. It has become all-embracing. It has become bhūmā. ‘Saḥ svarāṭ bhavati—he becomes a sovereign.’ When you attain sovereignty you no longer identify yourself with the body. You feel yourself to be one with the entire cosmos. This is the goal of life—to realize that there is only One which appears as many, with different names and forms. Section Twenty-six

maxmuller

2. 'Next follows the explanation of the Infinite as the Self:- Self is below, above, behind, before, right and left--Self is all this. 'He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self--he becomes a Svarâg, (an autocrat or self-ruler); he is lord and master in all the worlds. 'But those who think differently from this, live in perishable worlds, and have other beings for their rulers.

Prapathaka: 139/154 (2)

CHANDOGYA 7-26-1

॥ इति पञ्चविंशः खण्डः ।

तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत ।

आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश ।

आत्मतस्तेज आत्मत आप आत्मत ।

आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो ।

विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः ।

संकल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा ।

आत्मतः कर्माण्यात्मत एवेदꣳसर्वमिति ॥ ७-२६-१॥

|| iti pañcaviṃśaḥ khaṇḍaḥ |

tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata |

ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa |

ātmatasteja ātmata āpa ātmata |

āvirbhāvatirobhāvāvātmato'nnamātmato balamātmato |

vijñānamātmato dhyānamātmataścittamātmataḥ |

saṃkalpa ātmato mana ātmato vāgātmato nāmātmato mantrā |

ātmataḥ karmāṇyātmata evedam̐sarvamiti || 7-26-1||

1. For a person like this who sees in this way, thinks in this way, and has this knowledge, everything comes from the Self:- Life, hope, memory, space, fire, water, birth and death, food, strength, knowledge in depth, meditation, the heart, resolution, the mind, speech, name, mantras, and all work—all this comes from the Self.

shankara

Commentary

Word-for-word explanation:-Tasya ha vai etasya, of a person like this; evam paśyataḥ, who sees in this way; evam manvānasya, who thinks in this way; evam vijānataḥ, who has such knowledge; ātmataḥ prāṇaḥ, life [comes] from the Self; ātmataḥ āśā, hope [comes] from the Self; ātmataḥ smaraḥ, memory [comes] from the Self; ātmataḥ ākāśaḥ, space [comes] from the Self; ātmataḥ tejaḥ, fire [comes] from the Self; ātmataḥ āpaḥ, water [comes] from the Self; ātmataḥ āvirbhāva-tirobhāvau, birth and death [come] from the Self; ātmataḥ annam, food [comes] from the Self; ātmataḥ balam, strength [comes] from the Self; ātmataḥ vijñānam, knowledge in depth [comes] from the Self; ātmataḥ dhyānam, meditation [comes] from the Self; ātmataḥ cittam, the heart [comes] from the Self; ātmataḥ saṅkalpaḥ, resolution [comes] from the Self; ātmataḥ manaḥ, the mind [comes] from the Self; ātmataḥ vāk, speech [comes] from the Self; ātmataḥ nāma, name [comes] from the Self; ātmataḥ mantrāḥ, the mantras [comes] from the Self; ātmataḥ karmāṇi, all work [comes] from the Self; ātmataḥ eva idam sarvam iti, all this [comes] from the Self. Commentary:-Just as waves rise from and fall back on the ocean, so also all these things—prāṇa, hope, memory, birth, death, happiness, unhappiness, etc.—come from the Self and go back to the Self. They are all within our own self. Once we know the Self, the phenomenal world no longer exists for us.

maxmuller

1. 'To him who sees, perceives, and understands this ^[1], the spirit (prâna) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance ^[2], food, power, understanding, reflection, consideration, will, Mind, speech, names, sacred hymns, and sacrifices--aye, all this springs from the Self.

CHANDOGYA 7-26-2

तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताꣳ ।

सर्वꣳ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति ।

स एकधा भवति त्रिधा भवति पञ्चधा ।

सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः ।

शतं च दश चैकश्च सहस्राणि च ।

विꣳशतिराहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः ।

स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै ।

मृदितकषायाय तमसस्पारं दर्शयति ।

भगवान्सनत्कुमारस्तꣳ स्कन्द इत्याचक्षते ।

तꣳ स्कन्द इत्याचक्षते ॥ ७-२६-२॥

tadeṣa śloko na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām̐ |

sarvam̐ ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti |

sa ekadhā bhavati tridhā bhavati pañcadhā |

saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ |

śataṃ ca daśa caikaśca sahasrāṇi ca |

vim̐śatirāhāraśuddhau sattvaśuddhau dhruvā smṛtiḥ |

smṛtilambhe sarvagranthīnāṃ vipramokṣastasmai |

mṛditakaṣāyāya tamasaspāraṃ darśayati |

bhagavānsanatkumārastam̐ skanda ityācakṣate |

tam̐ skanda ityācakṣate || 7-26-2||

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

shankara

Commentary

Word-for-word explanation:-Tat eṣaḥ ślokaḥ, here is a verse on the subject; paśyaḥ, a person who sees thus [i.e., who knows the Self]; mṛtyum na paśyati, does not see death; na rogam, nor disease; na uta duḥkhatam, nor suffering; paśyaḥ, a person who sees thus; sarvam ha paśyati, sees everything; sarvam āpnoti, he obtains all; sarvaśaḥ, in every way. Saḥ ekadhā bhavati, he is one [before the creation]; tridhā bhavati, [and] he is in three forms [fire, water, and earth]; pañcadhā, in five forms; saptadhā, in seven forms; ca eva navadhā, and in nine forms; punaḥ ca, also; ekādaśaḥ smṛtaḥ, he is thought of as having eleven forms; śatam ca daśa ca, and one hundred and ten forms; ekaḥ ca sahasrāṇi ca viṃśatiḥ, and also one thousand and twenty forms; āhāra-śuddhau, if the food is pure; sattva-śuddhiḥ, the mind is pure; sattva-śuddhau, if the mind is pure; dhruvā smṛtiḥ, the memory is strong and steady; smṛtilambhe, when the memory is good; sarva-granthīnām, from all bondages; vipramokṣaḥ, one is freed; tasmai, to him [to Nārada]; mṛditakaṣāyāya, who was free from all impurities; bhagavān sanatkumāraḥ, revered Sanatkumāra; tamasaḥ pāram, beyond darkness; darśayati, showed; tam, him [Sanatkumāra]; skanda iti ācakṣate, they refer to as ‘Skanda’ [the wise]; tam, him [Sanatkumāra]; skanda iti ācakṣate, they refer to as ‘Skanda’ [the wise]. Iti ṣaḍviṃśaḥ khaṇḍaḥ, here ends the twenty-sixth section. Iti chāndogyopaniṣadi saptamaḥ adhyāyaḥ, here ends the seventh chapter of the Chāndogya Upaniṣad. Commentary:-But how do you attain this knowledge? You have to have pure food. Pure food makes the body and mind pure, and you are then able to keep the mind under control. By controlling the mind, you are able to go beyond ignorance and become free from bondage. Like Sanatkumāra, you earn the title ‘Skanda,’ the wise one.

maxmuller

2. 'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere. '"He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty ^[1]." 'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Self) are loosened. 'The venerable Sanatkumâra showed to Nârada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumâra Skanda, yea, Skanda they call him.'

Prapathaka: 140/154 (6)

CHANDOGYA 8-1-1

॥ इति षड्विंशः खण्डः ।

॥ इति सप्तमोऽध्यायः ।

॥ अष्टमोऽध्यायः ।

अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म ।

दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं ।

तद्वाव विजिज्ञासितव्यमिति ॥ ८-१-१॥

|| iti ṣaḍviṃśaḥ khaṇḍaḥ |

|| iti saptamo'dhyāyaḥ |

|| aṣṭamo'dhyāyaḥ |

atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma |

daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṃ |

tadvāva vijijñāsitavyamiti || 8-1-1||

1. Om. This body is the city of Brahman. Within it is an abode in the shape of a lotus [i.e., the heart], and within that there is a small space. One must search within this space and earnestly desire to know what is there.

shankara

Commentary

Word-for-word explanation:-Atha, next; asmin brahmapure, in this city of Brahman [i.e., the body]; yat idam daharam, this small; puṇḍarīkam, lotus; veśma, an abode [i.e., the heart]; asmin, in this; daharaḥ antarākāśaḥ, is a small space; tasmin yat antaḥ, within that; tat anveṣṭavyam, one must seek that; tat vāva vijijñāsitavyam iti, one must earnestly desire to know that. Commentary:-The scriptures try to help us know our real identity, because when we know that, we know we are all one with Brahman. But first we must have a pure mind. The mind becomes purified by living a good life and by practising self-restraint and truthfulness. It is in the pure mind that the Self reveals itself. The heart is said to be like a lotus, and in that lotus resides the Self—as if this is the home of the Self.

maxmuller

1. Harih, Om. There is this city of Brahman (the body), and in it the palace, the small lotus (of the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood.

CHANDOGYA 8-1-2

तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म ।

दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं ।

यद्वाव विजिज्ञासितव्यमिति स ब्रूयात् ॥ ८-१-२॥

taṃ cedbrūyuryadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma |

daharo'sminnantarākāśaḥ kiṃ tadatra vidyate yadanveṣṭavyaṃ |

yadvāva vijijñāsitavyamiti sa brūyāt || 8-1-2||

2. If the disciples ask, ‘This body is the city of Brahman; within it is an abode in the shape of a lotus [i.e., the heart], and within that there is a small space; what is it that one must search for within this space, and what should one earnestly desire to know?’—the teacher should reply:-

shankara

Commentary

Word-for-word explanation:-Cet, if; tam, to him [the teacher]; brūyuḥ, [the disciples] ask; asmin brahmapure, in this city of Brahman [i.e., the body]; yat idam daharam, this small; puṇḍarīkam, lotus; veśma, an abode [i.e., the heart]; asmin, in this; daharaḥ antarākāśaḥ, is a small space; kim tat atra, what is it that is there; yat anveṣṭavyam, which one must seek; yat vāva vijijñāsitavyam iti, which one must earnestly desire to know; saḥ brūyāt, he [the teacher] should reply. Commentary:-The disciples wanted to know what was within the heart. The teacher had said there is a space there. But is there anything within this space? If so, is it something very special? Why is it necessary that they should know about it? They asked, ‘Should we investigate it?’ The scriptures say, ‘Yes, investigate it.’

maxmuller

2. And if they should say to him:- 'Now with regard to that city of Brahman, and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood?'

CHANDOGYA 8-1-3

यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय अकाश ।

उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते ।

उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ ।

विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्वं ।

तदस्मिन्समाहितमिति ॥ ८-१-३॥

yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya akāśa |

ubhe asmindyāvāpṛthivī antareva samāhite |

ubhāvagniśca vāyuśca sūryācandramasāvubhau |

vidyunnakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṃ |

tadasminsamāhitamiti || 8-1-3||

3. [The teacher replies:-] ‘The space in the heart is as big as the space outside. Heaven and earth are both within it, so also fire and air, the sun and the moon, lightning and the stars. Everything exists within that space in the embodied self—whatever it has or does not have’.

shankara

Commentary

Word-for-word explanation:-Yāvān, as much as; ayam ākāśaḥ, this space; tāvān, so that much; eṣaḥ antaḥ-hṛdaye ākāśe, this space inside the heart; ubhe, both; asmin, in this; dyāvā-pṛthivī, heaven and earth; antaḥ eva samāhite, are resting deep within; ubhau agniḥ ca vāyuḥ ca, both fire and air; sūryā-candramasau ubhau, both the sun and the moon; vidyut, lightning; nakṣatrāṇi, the stars; yat ca, whatever; asya, of it [of the self with the body]; iha, in this world; asti, exists; yat ca na asti, or whatever does not exist; sarvam tat, all that; asmin samāhitam iti, is resting within. Commentary:-There is no commentary available for this verse.

maxmuller

3. Then he should say:- 'As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i. e. whatever has been or will be), all that is contained within it ^[1].'

CHANDOGYA 8-1-4

तं चेद्ब्रूयुरस्मिꣳश्चेदिदं ब्रह्मपुरे सर्वꣳ समाहितꣳ ।

सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरा वाप्नोति ।

प्रध्वꣳसते वा किं ततोऽतिशिष्यत इति ॥ ८-१-४॥

taṃ cedbrūyurasmim̐ścedidaṃ brahmapure sarvam̐ samāhitam̐ |

sarvāṇi ca bhūtāni sarve ca kāmā yadaitajjarā vāpnoti |

pradhvam̐sate vā kiṃ tato'tiśiṣyata iti || 8-1-4||

4. If the disciples ask the teacher, ‘If in this body [brahmapura] are all this, all things, and all desires, is there anything left behind when the body gets old or perishes?’—

shankara

Commentary

Word-for-word explanation:-Cet, if; tam, to him [the teacher]; brūyuḥ, [the disciples] ask; asmin brahmapure, in this city of Brahman [i.e., the body]; idam sarvam cet, if all this; samāhitam, are lying; sarvāṇi ca bhūtāni, and all things; sarve ca kāmaḥ, and all desires [that people may have]; yadā, when; etat, this [body]; jarā, old age; āpnoti vā, attains; pradhvaṃsate vā, or it perishes; kim, what; tataḥ, then; atiśiṣyate iti, remains? Commentary:-There is no commentary available for this verse.

maxmuller

4. And if they should say to him:- 'If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces?'

CHANDOGYA 8-1-5

स ब्रूयात्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत ।

एतत्सत्यं ब्रह्मपुरमस्मिकामाः समाहिताः एष ।

आत्मापहतपाप्मा विजरो विमृत्युर्विशोको ।

विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पो यथा ह्येवेह ।

प्रजा अन्वाविशन्ति यथानुशासनम् यं यमन्तमभिकामा ।

भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति ॥ ८-१-५॥

sa brūyātnāsya jarayaitajjīryati na vadhenāsya hanyata |

etatsatyaṃ brahmapuramasmikāmāḥ samāhitāḥ eṣa |

ātmāpahatapāpmā vijaro vimṛtyurviśoko |

vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpo yathā hyeveha |

prajā anvāviśanti yathānuśāsanam yaṃ yamantamabhikāmā |

bhavanti yaṃ janapadaṃ yaṃ kṣetrabhāgaṃ taṃ tamevopajīvanti || 8-1-5||

5.—in reply the teacher will say:- ‘The body may decay due to old age, but the space within [i.e., brahmapura] never decays. Nor does it perish with the death of the body. This is the real abode of Brahman. All our desires are concentrated in it. It is the Self—free from all sins as well as from old age, death, bereavement, hunger, and thirst. It is the cause of love of Truth and the cause of dedication to Truth. If a person strictly follows whatever the ruler of the country commands, he may then get as a reward some land, or even an estate’.

shankara

Commentary

Word-for-word explanation:-Saḥ, he [the teacher]; brūyāt, will say; asya, its [the body’s]; jarayā, by old age; etat, this [i.e., the space within the heart—the Self]; na jīryati, is not affected; vadhena asya na hanyate, nor does it meet death by being killed; etat, this; satyam brahmapuram, city of Brahman is real; asmin, in this; kāmāḥ, all desires; samāhitāḥ, are contained; eṣaḥ ātmā, this Self; apahatapāpmā, is free from all sins [or, sorrows]; vijaraḥ, free from old age; vimṛtyuḥ, deathless; viśokaḥ, free from bereavement; vijighatsaḥ, without hunger; apipāsaḥ, without thirst; satyakāmaḥ, love of Truth; satyasaṅkalpaḥ, committed to Truth; yathā, like; hi eva iha, in this world; prajāḥ, people; anu-āviśanti, come and go; yathā-anuśāsanam, according to the law of the country; yam yam, whatever; antam, province; abhikāmaḥ bhavanti, they desire; yam janapadam, any village; yam kṣetrabhāgam, [or] any field; tam tam eva, that very [place]; upajīvanti, they enjoy. Commentary:-The idea is that an ignorant person may get whatever he wants as the fruit of his actions, but he remains bound.

maxmuller

5. Then he should say:- 'By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brahman) is the true Brahma-city (not the body ^[1]). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land,

CHANDOGYA 8-1-6

तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो ।

लोकः क्षीयते तद्य इहात्मानमनुविद्य व्रजन्त्येताꣳश्च ।

सत्यान्कामाꣳस्तेषाꣳ सर्वेषु लोकेष्वकामचारो ।

भवत्यथ य इहात्मानमनिवुद्य व्रजन्त्येतꣳश्च ।

सत्यान्कामाꣳस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ८-१-६॥

tadyatheha karmajito lokaḥ kṣīyata evamevāmutra puṇyajito |

lokaḥ kṣīyate tadya ihātmānamanuvidya vrajantyetām̐śca |

satyānkāmām̐steṣām̐ sarveṣu lokeṣvakāmacāro |

bhavatyatha ya ihātmānamanivudya vrajantyetam̐śca |

satyānkāmām̐steṣām̐ sarveṣu lokeṣu kāmacāro bhavati || 8-1-6||

6. Everything perishes, whether it is something you have acquired through hard work in this world or it is a place in the other world which you have acquired through meritorious deeds. Those who leave this world without knowing the Self and the Truths which they should know are not free, no matter where they go. But those who leave this world after knowing the Self and the Truths which they should know are free, no matter where they are.

shankara

Commentary

Word-for-word explanation:-Tat yathā, just as; iha, in this world; karmajitaḥ, results acquired according to one’s efforts; lokaḥ, this world; kṣīyate, perishes; evam eva, similarly; amutra; in the other world; puṇyajitaḥ, what is earned by meritorious work [such as performing the Agnihotra and other sacrifices]; lokaḥ, heaven [or other worlds]; kṣīyate, perishes; tat ye, those; iha, in this world; ātmānam ananuvidya, without knowing the Self; etān ca satyān kāmān, and these worthwhile things; vrajanti, leave [this world]; teṣām, for them; sarveṣu lokeṣu, in all the worlds; akāmacāraḥ bhavati, there is bondage; atha, but; ye, those who; iha, in this world; ātmānam anuvidya, knowing the self; etān ca satyān kāmān, and these worthwhile things; vrajanti, leave this world; teṣām, for them; sarveṣu lokeṣu, in all the worlds; kāmacāraḥ bhavati, they are free to go anywhere. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-

maxmuller

6. 'And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires ^[1], for them there is freedom in all the worlds.

Prapathaka: 141/154 (10)

maxmuller

5. 'And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy.

CHANDOGYA 8-2-6

अथ यदि गन्धमाल्यलोककामो भवति संकल्पादेवास्य ।

गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन सम्पन्नो ।

महीयते ॥ ८-२-६॥

atha yadi gandhamālyalokakāmo bhavati saṃkalpādevāsya |

gandhamālye samuttiṣṭhatastena gandhamālyalokena sampanno |

mahīyate || 8-2-6||

6. Then if he wishes for a world of fragrant flower garlands, they appear before him as he wishes. By having fragrant flower garlands in that world, he becomes great.

shankara

Commentary

Word-for-word explanation:- Atha, then; yadi, if; gandhamālyalokakāmaḥ bhavati, he wishes for a world of fragrant flower garlands; gandhamālye sam -ut-tiṣṭhataḥ, the fragrant flower garlands appear; asya saṅkalpāt eva, through his wish; tena gandhamālyalokena sampannaḥ, by having fragrant flower garlands in that world; mahīyate, he becomes great. Commentary:- There is no commentary available for this verse.

maxmuller

6. 'And he who desires the world of perfumes and garlands (gandhamâlya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy.

CHANDOGYA 8-2-7

अथ यद्यन्नपानलोककामो भवति संकल्पादेवास्यान्नपाने ।

समुत्तिष्ठतस्तेनान्नपानलोकेन सम्पन्नो महीयते ॥ ८-२-७॥

atha yadyannapānalokakāmo bhavati saṃkalpādevāsyānnapāne |

samuttiṣṭhatastenānnapānalokena sampanno mahīyate || 8-2-7||

7. Then if he wishes for a world of food and drink, they appear before him as he wishes. By having food and drink in that world, he becomes great.

shankara

Commentary

Word-for-word explanation:- Atha, then; yadi, if; annapānalokakāmaḥ bhavati, he wishes for a world of food and drink; annapāne sam-ut-tiṣṭhataḥ, food and drink appear; asya saṅkalpāt eva, through his wish; tena annapānalokena sampannaḥ, by having food and drink in that world; mahīyate, he becomes great. Commentary:- There is no commentary available for this verse.

Commentary

Word-for-word explanation:- Yam yam antam abhikāmaḥ bhavati, whatever province he wishes for; yam kāmam kāmayate, [and] whatever good thing he wishes to have; saḥ sam-ut-tiṣṭhati, that appears; asya saṅkalpāt eva, through his wish; tena sampannaḥ, by acquiring that; mahīyate, he becomes great. Iti dvitīyaḥ khaṇḍaḥ, here ends the second section. Commentary:- There is no commentary available for this verse.

maxmuller

10. 'Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy.

Prapathaka: 142/154 (5)

CHANDOGYA 8-3-1

॥ इति द्वितीयः खण्डः ।

त इमे सत्याः कामा अनृतापिधानास्तेषाꣳ सत्यानाꣳ ।

सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह ।

दर्शनाय लभते ॥ ८-३-१॥

|| iti dvitīyaḥ khaṇḍaḥ |

ta ime satyāḥ kāmā anṛtāpidhānāsteṣām̐ satyānām̐ |

satāmanṛtamapidhānaṃ yo yo hyasyetaḥ praiti na tamiha |

darśanāya labhate || 8-3-1||

1. But all these true desires are under a false cover. Though they rest on the Self, they are all false. This is why if a relative dies, one does not see him again in this world.

shankara

Commentary

Word-for-word explanation:- Te ime, all these; satyaḥ kāmāḥ, true desires; anṛtāpidhānāḥ, with a false look; teṣām satyānām satām, of those true desires [resting in the Self]; anṛtam apidhānam, have a false look; yaḥ yaḥ hi asya, whoever of one’s [relatives]; itaḥ, from this world; praiti, leaves; tam, he; iha, here [in this world]; darśanāya na labhate, cannot be seen again. Commentary:- There is no commentary available for this verse.

maxmuller

1. 'These true desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes.

CHANDOGYA 8-3-2

अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न ।

लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः ।

कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा ।

उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा ।

अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि ।

प्रत्यूढाः ॥ ८-३-२॥

atha ye cāsyeha jīvā ye ca pretā yaccānyadicchanna |

labhate sarvaṃ tadatra gatvā vindate'tra hyasyaite satyāḥ |

kāmā anṛtāpidhānāstadyathāpi hiraṇyanidhiṃ nihitamakṣetrajñā |

uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā |

aharahargacchantya etaṃ brahmalokaṃ na vindantyanṛtena hi |

pratyūḍhāḥ || 8-3-2||

2. Further, those of his relatives who are still alive and those who are dead, and also those things a person cannot get even if he wishes for them—all these he gets by going within his heart. All true desires of a person are in his heart, though they are hidden. It is like when there is gold hidden someplace underground and people who are ignorant of it walk over that spot again and again, knowing nothing about it. Similarly, all these beings go to Brahmaloka every day, and yet they know nothing about it because they are covered by ignorance.

shankara

Commentary

Word-for-word explanation:- Atha, further; ye asya jīvāḥ ca, those of his [i.e., the relatives of one who knows the Self] who are alive; ye ca pretāḥ, and those who are dead; yat ca anyat, and whatever else; icchan, one wishes for; na labhate, [but] does not get; sarvam tat, all that; atra, here; gatvā, going; vindate, one gets; atra hi, for here; asya, his; ete satyāḥ kāmāḥ, these true desires; anṛtāpidhānaḥ, with a false look; tat yathā, as; akṣetrajñāḥ nihitam, those who have no idea about what is hidden underground; api hiraṇyanidhim, though precious as gold; upari-upari, again and again; sañcarantaḥ, going over it; na vindeyaḥ, do not get it; evam eva, in this way; imāḥ sarvāḥ prajāḥ, all these beings; ahaḥ ahaḥ, daily; gacchantyaḥ, going; etam brahmalokam, to this world of Brahman; na vindanti, do not attain it; hi, because; anṛtena, by falsehood [i.e., ignorance]; pratyūḍhaḥ, they are covered. Commentary:- Inside the heart is the whole universe. When we have suṣupti, dreamless sleep, we are then one with Bṛahman and one with the whole world. We are not conscious of it, however, because of our ignorance.

maxmuller

2. 'Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false ^[1]. As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart).

CHANDOGYA 8-3-3

स वा एष आत्मा हृदि तस्यैतदेव निरुक्तꣳ हृद्ययमिति ।

तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ८-३-३॥

sa vā eṣa ātmā hṛdi tasyaitadeva niruktam̐ hṛdyayamiti |

tasmāddhṛdayamaharaharvā evaṃvitsvargaṃ lokameti || 8-3-3||

3. The Self resides in the heart. The word hṛdayam is derived thus:- hṛdi + ayam—‘it is in the heart.’ Therefore the heart is called hṛdayam. One who knows thus goes daily to the heavenly world [i.e., in his dreamless sleep he is one with Brahman].

shankara

Commentary

Word-for-word explanation:- Saḥ vai eṣaḥ, it is this; ātmā hṛdi, the Self in the heart; tasya etat eva niruktam, this is the meaning of it; hṛdi + ayam iti, ‘it is in the heart’; tasmāt, therefore; hṛdayam, it is [known as] the heart; evam vit, one who knows this; ahaḥ ahaḥ vai, every day; svargam lokam eti, goes to the heavenly world. Commentary:- Where is the Self? It is within. Normally when we think of God, we look up in the sky or we go to a temple, thinking he is there. But in reality God is within us, in our own heart. The heart is the place where we experience the Self. It is the seat of Self-realization. So here the Upaniṣad says, for this reason we worship our own heart as Brahman. Svarga loka normally means the ‘heavenly world.’ But here it means that we go into our own Self. We become one with the Self. The word hṛdayam means hṛdi plus ayam. Hṛdi means ‘in the heart,’ and ayam means ‘this’—that is, this Self, the Cosmic Self, which is the source of everything, is within the heart.

maxmuller

3. 'That Self abides in the heart. And this is the etymological explanation. The heart is called hrid-ayam, instead of hridy-ayam, i. e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the:- Brahman of the heart.

CHANDOGYA 8-3-4

अथ य एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ।

ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति ।

होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ।

ब्रह्मणो नाम सत्यमिति ॥ ८-३-४॥

atha ya eṣa samprasādo'smāccharīrātsamutthāya paraṃ |

jyotirupasampadya svena rūpeṇābhiniṣpadyata eṣa ātmeti |

hovācaitadamṛtamabhayametadbrahmeti tasya ha vā etasya |

brahmaṇo nāma satyamiti || 8-3-4||

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

shankara

Commentary

Word-for-word explanation:- Atha, then; yaḥ eṣaḥ samprasādaḥ, this [Self] which is the embodiment of happiness [from dreamless sleep]; asmāt śarīrāt samutthāya, emerging from the body; param jyotiḥ upasampadya, attaining the highest light; svena rūpeṇa abhiniṣpadyate, he assumes his real nature; eṣaḥ ātmā, this is the Self; iti ha uvāca, he [the teacher] said; etat amṛtam, this is immortal; abhayam, fearless; etat brahma iti, this is Brahman; tasya ha vai etasya brahmaṇaḥ nāma satyam iti, this Brahman is [also] called ‘Truth.’ Commentary:- When the self leaves the body during deep sleep, it assumes its real nature. What is that nature? Does it have any form? Not exactly. It attains its real nature as light. Knowledge is very often associated with light. We sometimes repeat the prayer, ‘Tamasaḥ mā jyotiḥ gamaya—lead us from darkness to light.’ That is to say, lead us from the darkness of ignorance to the light of knowledge. When we are attached to the body, we are always trying to enjoy more and more sense objects. For that reason we are always disturbed and unhappy. There is no peace or calmness in us—no serenity. If you look at an image of Buddha, what do you see? His face is calm and peaceful. If you look at the face of any god or goddess you see that peace and serenity. That serenity is our very nature, but when we are attached to the body we rarely feel it. Sometimes we smile, but that smile often signifies more pain than pleasure. It is superficial. It does not come from within. Indian scriptures remind us again and again that everything is within. Strength, knowledge, joy—it is all within us. When we know our true nature, we are no longer attached to the body, and it is nothing for us to leave it behind. Once Sarada Devi was in a state of ecstasy and saw herself outside her body. She thought to herself:- ‘How can I go back to such a body?’ For people like her, leaving the body is a matter of choice. They can assume a body or reject it as they like. After a long time she persuaded herself to return to the body. When you can overcome the delusion that you are the body, you can reject it. You then get back your true nature, as it were. You realize you are free, full of bliss, and enlightened. You are then immortal (amṛtam) and fearless (abhayām). You have conquered fear. So long as you feel you are the body, you have fear. One day you may fall sick and die—that fear is always haunting you. When you know you are Brahman, however, you know you will never, die. The Upaniṣad says Brahman is named satya, Truth. Truth is that which was true in the past, is now true in the present, and will be true in the future. This Self is Truth itself.

maxmuller

4. 'Now that serene being ^[1] which, after having risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,' thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam,

CHANDOGYA 8-3-5

तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति ।

तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे ।

यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा ।

एवंवित्स्वर्गं लोकमेति ॥ ८-३-५॥

tāni ha vā etāni trīṇyakṣarāṇi satīyamiti |

tadyatsattadamṛtamatha yatti tanmartyamatha yadyaṃ tenobhe |

yacchati yadanenobhe yacchati tasmādyamaharaharvā |

evaṃvitsvargaṃ lokameti || 8-3-5||

5. Sa, tī, and yam—these are the three syllables [which represent Brahman]. Sa stands for that which is immortal. Ti stands for that which is mortal. And yam stands for that which controls both the mortal and the immortal. As both [the mortal and the immortal] are controlled by it, it is called yam. The person who knows the significance of these three syllables enjoys divine bliss every day in dreamless sleep.

shankara

Commentary

Word-for-word explanation:- Tāni ha vai etāni trīṇi akṣarāṇi, these are the three syllables; sa tī yam iti, ‘sa’, ‘tī’, and ‘yam’; tat yat sat, that which is ‘sat’ [i.e., ‘sa’]; tat amṛtam, that is immortal; atha, then; yat ti, what is ‘ti’; tat martyam, that is mortal; atha, then; yat yam, what is ‘yam’; tena ubhe yacchati, both are controlled by it; yat anena ubhe yacchati, as both are controlled by it [i.e., by ‘yam’]; tasmāt, therefore; yam, it is ‘yam’; evamvit, one who knows thus; ahaḥ ahaḥ, daily; vai svargam lokam eti, goes to the heavenly world [in deep sleep]. Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:- The Upaniṣad says there are three syllables that make up the word satyam—sa, tī, and yam. Sa stands for sat. Sat is derived from the root as, which means ‘existence.’ It is Existence Absolute, eternal. Here the Upaniṣad says, sa is that which is immortal and ti is that which is mortal. We have both immortal and mortal aspects to us. At the transcendental level we are immortal, but at the empirical, or phenomenal, level we are mortal. At the transcendental level there is no ‘I’ or ‘you’. There is no duality at all. There is only one. Where does this universe come from? It comes from that which is immortal. That is to say, the immortal becomes the mortal. The Absolute becomes the relative. The syllable yam stands for saṃyama, to control. It is the Self that controls both the relative and the Absolute. Similarly, one who has realized his true nature has control of both the transcendental and the relative. He is always the same, everywhere—whether in the transcendental world, in samādhi, which is here called sat, or in the phenomenal world, ti, the world that “Evamvit ahaḥ ahaḥ svargam lokam eti”—one who knows this goes every day into heaven. That is to say, when we are in deep sleep we are in svargaloka, the world of peace. We are then one with the Self, resting on the Self. It’s like a bird resting on its nest. It is happy and safe. But sometimes the bird has to go about after food. Similarly, when we wake up we have to be involved in this empirical world. Then there is diversity—no more unity. Śaṅkara says that when even the syllables of satyam, which is the name of Brahman, are so significant, how great then must be the state that the word signifies. Similarly, even the idea ‘I am Brahman’ is so inspiring—what to speak of having the experience itself. Suppose you have been hearing for a long time about Benaras but you have never been there. You have some idea about it and would love to go there. Even the word Benaras excites you. How thrilled you feel then when you at last get there. From our experience of deep sleep we have some idea of what Brahman is like. We know, even from this brief experience, how wonderful it is to be one with the Self. But when we are firmly established in Brahman and our ignorance is gone, what a wonderful thing it is. So, as Śaṅkara says, we have to go on meditating that we are one with Brahman, and gradually this meditation will lead us to the experience itself. The experience is what we need. We have to have that. Swami Vivekananda used to say that religion is realization. Suppose we go on talking about Brahman. This may help us and inspire us. It may even give us some impetus, but that’s all. We must not stop there. Our goal is the experience.

maxmuller

5. This name Sattyam consists of three syllables, sat-tî-yam ^[1]. Sat signifies the immortal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga).

Prapathaka: 143/154 (3)

CHANDOGYA 8-4-1

॥ इति तृतीयः खण्डः ।

अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसंभेदाय ।

नैतꣳ सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न ।

सुकृतं न दुष्कृतꣳ सर्वे पाप्मानोऽतो ।

निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः ॥ ८-४-१॥

|| iti tṛtīyaḥ khaṇḍaḥ |

atha ya ātmā sa seturdhṛtireṣāṃ lokānāmasaṃbhedāya |

naitam̐ setumahorātre tarato na jarā na mṛtyurna śoko na |

sukṛtaṃ na duṣkṛtam̐ sarve pāpmāno'to |

nivartante'pahatapāpmā hyeṣa brahmalokaḥ || 8-4-1||

1. Next, this Self is like a dam. It supports the worlds and protects them from getting mixed up. Day and night cannot cross over this dam, nor can old age, death, bereavement, good actions, and bad actions. All sins turn away from it, for this Brahmaloka is free from evil.

shankara

Commentary

Word-for-word explanation:- Atha, next; yaḥ ātmā, that Self; saḥ, it; setuḥ, [is like] a dam; vidhṛtiḥ, the support; eṣām lokānām, of these worlds; asambhedāya, for their protection [so that they may remain separate from one another]; ahorātre, day and night; etam setum na tarataḥ, cannot cross over this dam; na jarā, nor old age; na mṛtyuḥ, nor death; na śokaḥ, nor bereavement; na sukṛtam, nor good actions; na duṣkṛtam, nor bad actions; sarve Commentary:- In this world there are so many varieties of things, and each has its role to play. Human beings have their role to play; animals have theirs, and plants have theirs. The sun rises at a certain time. It never fails. Each thing is in its place, doing what it’s supposed to be doing. There should be no mix-up. If there were a mix-up, there would be chaos. Who supervises all this so that everything is in its proper place? It is the Self. The word setu usually means ‘bridge,’ but here it means a dam. Suppose you have a large river and you want to separate the water for some reason or other. You then erect a dam. This keeps the two sides apart and prevents them from mixing. Similarly, the Upaniṣad says, in this phenomenal world the Self acts as a dam so that everything functions as it should, without getting mixed up. The Self stands as a barrier, keeping each thing in its place. It is never failing. Day and night, sorrow, sin, the castes and stages of life, material things—animate or inanimate—whatever there is in the world of diversity, It is the Self that creates all the diversity—good, bad, rich, poor, educated, ignorant. There are so many kinds of people and so many kinds of plants, animals, and objects. The Self not only manifests all this diversity—it also maintains it. It does not want the diversity to disappear, because this diversity is necessary for the phenomenal world to go on. But these divisions do not touch the Self. Nothing can affect it. It is the Master, controlling everything, but it is not controlled by anything. Mṛtyu (death), for instance, is so powerful. Everyone is subject to death, but it cannot overcome this dam, the Self. No blemish or impurity can even approach the Self. It is never affected by the good or bad that exists in the world. It is always the same—constant and pure. The Self is also called here brahma-loka. The Self, the ātman, is Brahman. When you look at the world, you say, ‘Sarvam khalu idam brahma’—all this is Brahman. When you look inside, within you, you say, ‘Aham brahmāsmi’—I am Brahman, or ‘Ayam ātmā brahma’—this self is Brahman. It is the same Self, inside and outside. Śaṅkara says that if you know you are the Self, you are not affected by anything. But how do you realize the Self? Śaṅkara says you realize it by brahmacarya, by continence and self-control.

maxmuller

1. That Self is a bank ^[1], a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil.

CHANDOGYA 8-4-2

तस्माद्वा एतꣳ सेतुं तीर्त्वान्धः सन्ननन्धो भवति ।

विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति ।

तस्माद्वा एतꣳ सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते ।

सकृद्विभातो ह्येवैष ब्रह्मलोकः ॥ ८-४-२॥

tasmādvā etam̐ setuṃ tīrtvāndhaḥ sannanandho bhavati |

viddhaḥ sannaviddho bhavatyupatāpī sannanupatāpī bhavati |

tasmādvā etam̐ setuṃ tīrtvāpi naktamaharevābhiniṣpadyate |

sakṛdvibhāto hyevaiṣa brahmalokaḥ || 8-4-2||

2. Therefore, by crossing this dam, if you are blind you do not feel you are blind. Similarly, if you are hurt, you do not feel you are hurt, and if you are mentally upset, you no longer feel the sorrow. This is why if you cross this dam, even night will be like day, for this world of Brahman is always full of light.

shankara

Commentary

Word-for-word explanation:- Tasmāt, this is why; vai etam setum tīrtvā, when crossing this dam; andhaḥ san, if a person is blind; anandhaḥ bhavati, he behaves as if he is not blind; viddhaḥ san, if a person is hurt; aviddhaḥ bhavati, he behaves as if he is not hurt; upatāpī san, if a person is mentally upset; anupatāpī bhavati, he behaves as if he is not mentally upset; tasmāt, this is why; vai etam setum tīrtvā, when crossing this dam; api naktam, even night; ahaḥ eva abhiniṣpadyate, looks like day; hi eva eṣaḥ brahmalokaḥ, for this Brahmaloka; sakṛt vibhātaḥ, is always manifest. Commentary:- Again and again the Upaniṣad stresses knowledge of the Self. Why? This knowledge is necessary for us to live in this world; otherwise we are not safe. We are vulnerable to all the forces of this phenomenal world. These forces may sweep us off our feet. Sri Ramakrishna used to say, ‘Tie the knowledge of Advaita in the corner of your cloth and then go wherever you like.’ That is, once we know we are the Self, nothing can affect us. We are like that dam, without any change. A person may be a householder or a monk—it doesn’t matter. He is safe. Here, the Upaniṣad says, you may be blind, but you do not feel you are blind. The blindness does not affect you. It affects the body, but you know you are not the body. Similarly, you may have some disease or illness in the body, but you do not feel you are ill. If you are conscious of the body then you will also be conscious of its limitations. Blindness is a limitation, so you will be conscious that you are blind. But the pure Self is not conditioned by anything. If you feel you are the Self you are not subject to the limitations of the body. This applies to the mind also. Swami Turiyananda would now and then get carbuncles that would have to be removed by surgery. He would not let the doctor give him any anaesthetic, however. He would ask the doctor to give him a few minutes’ warning, and he would meditate for a while. Then he would tell the doctor he was ready. The carbuncle might be large and require a long time for the surgery, but Swami Turiyananda would not show any sign When Swami Shivananda was old he suffered from asthma. Sometimes he had no sleep at all during the night, but in the morning people would come and find him very cheerful. They would ask him, ‘Sir, how are you?’ and he would smile and say, ‘I am fine.’ Then he would say:- ‘Look, if you are asking about the body, then I will say this body is old and diseased. But by the grace of my Master, I know I am not this body, so I am not affected by it.’ Suppose there is something wrong with the shirt you are wearing. You would not think there is something wrong with you. You know you are independent of the shirt. Similarly, your body is just a covering, as it were. You are independent of your body. The example the Upaniṣad gives of the dam is very apt. A dam stands supreme. Nothing can affect it. Similarly, if you know your true nature, you will stand firm like a rock even when waves of sorrow come and try to overwhelm you. Disease, poverty, humiliation—all kinds of misfortunes may come, but they will all be forced back without making any impression on you, as if there is a dam that stands between the world and your Self. The scriptures are constantly reminding us that this is what we are missing. Why else should we care for Self-knowledge? All this is just to encourage us and to invite us to taste the bliss of Self-knowledge. Lots of people say:- ‘What do you mean by Self-knowledge? I know who I am. What else should I know?’ But do they know they are not the body? Do they know they cannot be affected by old age, disease, or death, or by poverty or misfortune? Most people are slaves of their circumstances. Only one who knows his real Self is free. Most of our external conditions cannot be changed. They are not under our control. If it is summer it will be hot. Can you change it? No, but you can change yourself. Similarly, with other circumstances in our lives. Our attitude should be:- ‘Well, I don’t care. I will face this problem. It can never affect my real Self.’ When you have this attitude, you know you will not be cowed by adversities and external circumstances. This is the message of the Upaniṣads and also of the Gītā. In the Gītā Kṛṣṇa again and again talks about the sthitā-prajña, the person of steady wisdom, who is firmly rooted in Self-knowledge, and whom nothing can sway. When Alexander the Great came to India, he met a yogī and was so impressed with him that he wanted to bring him to Greece. Alexander tried in many ways to tempt the yogī to go to Greece, but nothing worked. Then Alexander threatened to kill him. The yogī just laughed and said:- ‘You have never told such a lie. You cannot kill me. You may kill the body, but I am not the body. I am the Self.’ The Upaniṣad says that when you know the Self, night and day are the same to you. It may appear to be night to others, but for you there is always light. You always have inner light. You always see yourself as Brahman. Śaṅkara says that the word Brahmaloka here means the state of Brahman. Whether you are blind or not, whether you are healthy or not, you are always conscious that you are Brahman. Not for a moment do you forget it.

maxmuller

2. Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all ^[1].

CHANDOGYA 8-4-3

तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति ।

तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो ।

भवति ॥ ८-४-३॥

tadya evaitaṃ brahmalokaṃ brahmacaryeṇānuvindanti |

teṣāmevaiṣa brahmalokasteṣām̐ sarveṣu lokeṣu kāmacāro |

bhavati || 8-4-3||

3. Those who attain this Brahmaloka through brahmacarya become the masters of Brahmaloka. They can visit all worlds as they like.

shankara

Commentary

Word-for-word explanation:- Tat ye, those who; era etain brahmalokam, this Brahmaloka; brahmacaryeṇa, through the practice of brahmacarya; anuvindanti, attain; teṣām era, for such people; eṣaḥ brahmalokaḥ, is this Brahmaloka; teṣām, for them; sarveṣu lokeṣu, to all the worlds; kāmacāraḥ bhavati, they can go as they like. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section. Commentary:- There is a wonderful statement in one of the scriptures that says scholars talk about sweets but they never taste them. That is to say, the scholars talk about things they know nothing about. The scholars, it says, get only takra, whey. But the yogīs are the ones who taste the kṣīra, the thickened, sweet milk. Unless you eat the kṣīra, how do you know what it is like? Similarly, you may talk very well about Brahman. What you say may sound very good. But unless you have the experience of Brahman, you can’t understand what it is like. Here the Upaniṣad says, how do you get this experience? Through brahmacarya, self-control. The word brahmacarya means brahma carati—that is, one who is always at the level of Brahman. The scriptures say there are two paths open to us—śreyas, the good, and preyas, the pleasant, the attractive. One who practises brahmacarya will reflect on these two and say:- ‘I shall not accept that which is merely attractive. I shall only have śreyas, that which is the highest.’ Religion does not come by magic. It comes through self-discipline, and that means a lot of hard work, sweat, and tears. You have to yearn for it and cry for it, saying, ‘Oh when am I going to succeed?’ Sri Ramakrishna would often have no sleep at night and no food for the whole day. Sometimes someone would have to force food into his mouth in order to get him to eat. He had no body consciousness. Moreover, he would never accept money. The Upaniṣad says that if you practise brahmacarya you are free and everything is at your disposal. But, like Ramakrishna, your attitude is:- ‘I don’t care for all this. I don’t want anything in all these worlds. I want only Brahman.’ Vedānta says, you are free because you feel you are one with everything. Everything is within your grasp. There is no barrier between you and the world outside. Now there is a barrier. We want to see something because we think it is separate from us, outside of us. But when this idea of separation ceases, we feel we are everything.

maxmuller

3. And that world of Brahman belongs to those only who find it by abstinence--for them there is freedom in all the worlds.

Prapathaka: 144/154 (4)

CHANDOGYA 8-5-1

॥ इति चतुर्थः खण्डः ।

अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ।

ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ।

ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥ ८-५-१॥

|| iti caturthaḥ khaṇḍaḥ |

atha yadyajña ityācakṣate brahmacaryameva tadbrahmacaryeṇa |

hyeva yo jñātā taṃ vindate'tha yadiṣṭamityācakṣate |

brahmacaryameva tadbrahmacaryeṇa hyeveṣṭvātmānamanuvindate || 8-5-1||

1. Then that which is known as yajña [sacrifice] is brahmacarya. This is because one who knows the Self attains Brahmaloka through brahmacarya. Again, that which is known as iṣṭa [worship] is brahmacarya, for the desired Self is attained through brahmacarya.

shankara

Commentary

Word-for-word explanation:- Atha, then; yat, that which; yajñaḥ iti ācakṣate, is called ‘yajña’ [sacrifice]; tat brahmacaryam eva, that is brahmacarya; hi, because; yaḥ jñātā, one who knows this; brahmacaryeṇa, through brahmacarya; tam vindate, attains that [Brahmaloka]; atha, then; yat iṣṭam iti ācakṣate, that which is called ‘iṣṭa’ [worship]; tat brahmacaryam eva, that is brahmacarya; hi, because; brahmacaryeṇa eva, through brahmacarya; iṣṭvā ātmānam anuvindate, one attains the desired Self. Commentary:- Whatever you do with the idea of self-restraint is brahmacarya. Worship is brahmacarya; fasting is brahmacarya; observing silence is brahmacarya. If you retire from the world and go to the forest, that also is brahmacarya. The whole idea is self-restraint. Many people observe silence for a certain length of time. Gandhiji, for instance, would observe absolute silence once a week. Some people may say this is silly, but it’s not. Such observances bring strength. Suppose something has provoked you and you are angry, but through strength of mind you get control of your emotions and you do not retaliate. Similarly, you may feel tempted to do something you shouldn’t and you refuse to do it. Or you may see some good food and feel tempted to eat something that is bad for you, but then you restrain yourself. Self-control in any form is brahmacarya. It is brahmacarya because it ultimately leads to Self-realization and union with Brahman. The Upaniṣad says here that the performance of a sacrifice is also brahmacarya because there are many restrictions imposed on the sacrificer. For instance, he cannot eat until he finishes the worship. The word for sacrifice is yajña, which comes from yaḥ Another reason why worship is called brahmacarya is that the worship is done to a particular deity (iṣṭa), and you must meditate on that deity. That is, you are wishing (iṣ) for that deity, or wishing for your union with that deity. The only way to control the mind is through mental strength. According to Vedānta, strength is not outside. It is within. And self-control is the source of strength. First and foremost is brahmacarya. In fact, it is first and last. It’s not that you practise self-control for some time and then you say, ‘I don’t need to observe this any more.’ No, all through we need self-control. Gradually, however, it becomes natural. By constantly observing truthfulness, you find you are incapable of saying what is immoral or wrong.

maxmuller

1. What people call sacrifice (yagña), that is really abstinence (brahmakarya). For he who knows, obtains that (world of Brahman, which others obtain by sacrifice), by means of abstinence. What people call sacrifice (ishta), that is really abstinence, for by abstinence, having searched (ishtvâ), he obtains the Self.

CHANDOGYA 8-5-2

अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ।

ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ।

ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ' ॥ ८-५-२॥

atha yatsattrāyaṇamityācakṣate brahmacaryameva tadbrahmacaryeṇa |

hyeva sata ātmanastrāṇaṃ vindate'tha yanmaunamityācakṣate |

brahmacaryameva tabbrahmacaryeṇa hyevātmānamanuvidya manute ' || 8-5-2||

2. Then, that which is known as ‘Sattrāyaṇa’ [a sacrifice lasting a long time] is brahmacarya, for it is through brahmacarya that the individual self gets liberated [attains union with the Cosmic Self]. Then, that which is called ‘mauna’ [silence] is brahmacarya, for through brahmacarya one realizes the Self, and having realized the Self one remains absorbed in the thought of it.

shankara

Commentary

Word-for-word explanation:- Atha, then; yat sattrāyaṇam iti ācakṣate, that which is called a ‘Sattrāyaṇa’ [a long sacrifice]; tat brahmacaryam eva, that is brahmacarya; hi, for; brahmacaryeṇa eva, through brahmacarya; sataḥ, from Sat [i.e., the Cosmic Self]; ātmanaḥ trāṇam vindate, the individual self attains its liberation [union with the Cosmic Self]; atha, then; yat maunam iti ācakṣate, that which is called ‘mauna’ [silence]; tat brahmacaryam eva, that is brahmacarya; hi, for; ātmānam anuvidya, knowing the Self; brahmacaryeṇa eva, through brahmacarya; manute, one remains absorbed in thinking. Commentary:- There is a particular sacrifice called Sattrāyaṇa, which involves the services of many priests. It is a big affair. The Upaniṣad says it is considered brahmacarya to perform this Sattrāyaṇa sacrifice because through Existence (sat) a person gets protection (trāṇa) for oneself (ātmana). You always feel you are protected by Sat, so you are sure of yourself. In the same way, when you are practising brahmacarya, you know nothing is going to sway you from the vow you have taken. As the Gītā says, the self is your own friend and it is also your own enemy. By practising brahmacarya you will gradually become stronger, and as you grow Mauna, a vow of silence, is also a form of brahmacarya. We all know that when we are doing something serious we like to be quiet. We don’t like to talk much, nor do we like our mind to be restless. We want to be able to fix our mind on what we are doing. Similarly, brahmacarya means that our mind is fixed on Brahman. We are in touch with Brahman, always reminding ourselves that we are not this body and not this mind. We are the Self. We are Brahman. So taking a vow of silence (mauna) means that a person contemplates, or meditates, (manute) on his identity with Brahman. Śaṅkara says that this meditation on Brahman comes after seeking the help of the scriptures and the teacher. Both are necessary. The scriptures give you guidelines, but the teacher takes you by the hand and leads you to the goal.

maxmuller

2. What people call sacrifice (sattrâyana), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (trâna) of the Self. What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute).

CHANDOGYA 8-5-3

अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ।

ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ ।

यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ।

ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं ।

मदीयꣳ सरस्तदश्वत्थः सोमसवनस्तदपराजिता ।

पूर्ब्रह्मणः प्रभुविमितꣳ हिरण्मयम् ॥ ८-५-३॥

atha yadanāśakāyanamityācakṣate brahmacaryameva tadeṣa |

hyātmā na naśyati yaṃ brahmacaryeṇānuvindate'tha |

yadaraṇyāyanamityācakṣate brahmacaryameva tadaraśca ha vai |

ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṃ |

madīyam̐ sarastadaśvatthaḥ somasavanastadaparājitā |

pūrbrahmaṇaḥ prabhuvimitam̐ hiraṇmayam || 8-5-3||

3. Then, that which is known as ‘anāśakāyana’ [the path of fasting] is brahmacarya, for through brahmacarya one attains the Self which is immortal. Then, that which is called ‘araṇyāyana’ [life in the forest] is brahmacarya. This is because in Brahmaloka, which is the third world from the earth, there are two oceans called Ara and Ṇya. There also one finds a lake called Airammadīya [so-called because its waters are intoxicating], a peepal tree always exuding soma juice, a city called Aparājitā [the Invincible] belonging to Brahmā, and a canopy of gold specially made by the Lord.

shankara

Commentary

Word-for-word explanation:- Atha, next; yat anāśakāyanam iti ācakṣate, that which is called ‘anāśakāyana’ [i.e., anāśaka + ayana, the path of fasting]; tat brahmacaryam eva, that is brahmacarya; hi, for; eṣaḥ ātmā, this Self; yam brahmacaryeṇa anuvindate, which one attains through brahmacarya; na naśyati, never perishes; atha, then; yat araṇyāyanam iti ācakṣate, that which is called ‘araṇyāyana’ [i.e., araṇya + ayana, life in the forest]; tat brahmacaryam eva, that is brahmacarya; tat, there; araḥ ca ha vai ṇyaḥ ca, Ara and Ṇya; arṇavau, are the two oceans; brahmaloke, in Brahmaloka; tṛtīyasyām itaḥ divi, in the third heaven from here [i.e., from the earth]; tat, [and] there; airammadīyam saraḥ, is a lake called ‘Airammadīya’; tat aśvatthaḥ, [and] there is a peepal tree; somasavanaḥ, which exudes soma juice; tat aparājitā pūḥ, [and] there is the city Aparājitā [the ‘Invincible’]; brahmaṇaḥ, belonging to Brahmā; prabhu-vimitam, built specially by the Lord; hiraṇmayam, [a canopy] made of gold. Commentary:- When you practise brahmacarya, you are always moving on the plane of the Self. Fasting (anāśakāyana) is also called brahmacarya, because when you fast you attain (ayana) the Self that is protected (anāśaka). So also, if you retire to the forest, that is brahmacarya. You say, ‘I’ve had enough of this drama of life,’ so you go and live in the forest to meditate on Brahman. Then finally, by practising continence and self-control, you become transformed and you enter the realm of Brahman. In that world there is a vast lake which is filled with a sweet drink. When you taste that drink you are exhilarated. There is also a banyan tree from which streams of nectar flow. You are now in a world which is not meant for the weak. Only those with strong will-power, who have practised continence and self-control over the years, can enter this world. It is the world of bliss. The Upaniṣad says this is the third world. The first world is this earth, the second is the intermediate region, and the third is this heaven. You are close to Brahman here, and you are happy and enjoy yourself.

maxmuller

3. What people call fasting (anâsakâyana), that is really abstinence, for that Self does not perish (na nasyati), which we find out by abstinence. What people call a hermit's life (aranyâyana), that is really abstinence. Ara ^[1] and Nya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airanimadîya, and the Asvattha tree, showering down Soma, and the city of Brahman (Hiranyagarbha) Aparâgitâ ^[2], and the golden Prabhuvimita (the hall built by Prabhu, Brahman).

CHANDOGYA 8-5-4

तद्य एवैतवरं च ण्यं चार्णवौ ब्रह्मलोके ।

ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ ।

सर्वेषु लोकेषु कामचारो भवति ॥ ८-५-४॥

tadya evaitavaraṃ ca ṇyaṃ cārṇavau brahmaloke |

brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣām̐ |

sarveṣu lokeṣu kāmacāro bhavati || 8-5-4||

4. When they attain through brahmacarya the two oceans, Ara and Ṇya, in Brahmaloka, that Brahmaloka is theirs, and they can then move freely in all the worlds.

shankara

Commentary

Word-for-word explanation:- Tat ye, those who; etau arṇavau, these two oceans; aram ca ṇyam ca, Ara and Ṇya; brahmaloke, in Brahmaloka; anuvindanti, attain; brahmacaryeṇa, through brahmacarya; teṣām eva, for them; eṣaḥ brahmalokaḥ, is this Brahmaloka; sarveṣu lokeṣu, in all the worlds; teṣām kāmacāraḥ bhavati, they can go freely. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth section, Commentary:- Brahmaloka is not a physical region like this earth. It is a state of being. It is next to liberation. You are almost free there, but not quite. Vedānta says there are four states. The first and the highest is when a person merges immediately into Brahman at the time of death. The next state is Brahmaloka. After that is Svargaloka, heaven. This is where people who have done good things go after death. They are very happy there, but they must eventually come back to earth. The majority of people, however, fall into the fourth category. After death they must immediately come back to this world. They have desires, and in order to fulfil their desires they must have a body.

maxmuller

4. Now that world of Brahman belongs to those who find the lakes Ara and Nya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds ^[1].

Prapathaka: 145/154 (6)

CHANDOGYA 8-6-1

॥ इति पञ्चमः खण्डः ।

अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति ।

शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः ।

पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः ॥ ८-६-१॥

|| iti pañcamaḥ khaṇḍaḥ |

atha yā etā hṛdayasya nāḍyastāḥ piṅgalasyāṇimnastiṣṭhanti |

śuklasya nīlasya pītasya lohitasyetyasau vā ādityaḥ |

piṅgala eṣa śukla eṣa nīla eṣa pīta eṣa lohitaḥ || 8-6-1||

1. Then these veins connected with the heart are each filled with a thin liquid, coloured reddish-yellow, white, blue, yellow, and red. The sun there also has these colours—reddish-yellow, white, blue, yellow, and red.

shankara

Commentary

Word-for-word explanation:- Atha, then; yaḥ etāḥ hṛdayasya nāḍyaḥ, these veins which are in the heart; taḥ, they; piṅgalasya aṇimnaḥ tiṣṭhanti, are filled with a very thin, tawny-coloured liquid; śuklasya, of white; nīlasya, of blue; pītasya, of yellow; lohitasya iti, of red; asau vai ādityaḥ, the sun there; piṅgalaḥ, is tawny; eṣaḥ śuklaḥ, it is white; eṣaḥ nīlaḥ, it is blue; eṣaḥ pītaḥ, it is yellow; eṣaḥ lohitaḥ, it is red. Commentary:- 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 veins arise from the heart and spread out in all directions. These veins are filled with a very thin substance. This substance changes its colour, and along with it, the veins also change colour. Sometimes it is reddish-yellow, sometimes blue, sometimes white, etc. The sun changes its colour likewise.

Commentary

Word-for-word explanation:- Atha, then; yatra, when; etat, a person; abalimānam, weakness; nītaḥ bhavati, is reduced to; tam abhitaḥ, around him; āsīnāḥ, those sitting; āhaḥ, say; jānāsi mām jānāsi mām iti, do you know me, do you know me; saḥ, he; yāvat, as long as; asmāt śarīrāt, from this body; anutkrāntaḥ bhavati, does not leave; tāvat jānāti, that long he knows [them]. Commentary:- When a person is dying, he is surrounded by his relatives and friends, and they keep asking him:- ‘Do you know me? Do you recognize us?’ As long as there is life left in his body he can recognize them. But when he has left the body, he cannot answer, because the body cannot speak without him.

maxmuller

4. And when a man falls ill, then those who sit round him, say, 'Do you know me? Do you know me?' As long as he has not departed from this body, he knows them.

CHANDOGYA 8-6-5

अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव ।

रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते ।

स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु ।

लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम् ॥ ८-६-५॥

atha yatraitadasmāccharīrādutkrāmatyathaitaireva |

raśmibhirūrdhvamākramate sa omiti vā hodvā mīyate |

sa yāvatkṣipyenmanastāvadādityaṃ gacchatyetadvai khalu |

lokadvāraṃ viduṣāṃ prapadanaṃ nirodho'viduṣām || 8-6-5||

5. 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 known the meaning of Om and think of it at the time of death enter Brahmaloka, but those who are ignorant of it have no chance of entering.

shankara

Commentary

Word-for-word explanation:- Atha, then; yatra, when; etat, this [person]; asmāt śarīrāt, from this body; utkrāmati, leaves; atha, then; etaiḥ eva raśmibhiḥ, by these rays; ūrdhvam ākramate, is carried upward; saḥ, he; om iti, by meditating on Om; vā ha ut mīyate, he surely goes up; vā, or [i.e., otherwise not]; yāvat, in the time that; manaḥ kṣipyet, the mind moves; tāvat, in that time; saḥ ādityam gacchati, he goes to the realm of the sun; etat vai, that [sun]; lokadvāram khalu, is the gateway [to the world of Brahman]; viduṣām prapadanam, for those who know [this Om] it is the entrance; nirodhaḥ aviduṣām, for the ignorant, entry is barred. Commentary:- Brahmaloka. Those who know the meaning of Om and think of it at the time of death enter Brahmaloka, but those who are ignorant of it have no chance of entering. What happens to a person when he dies? If he is a good person and has been meditating on Om, at the time of death he will try to meditate on Om in the heart. In Hinduism, it is the practice for religious people to die thinking of God. Here the Upaniṣad suggests meditation on Om. Then when the dying person leaves the body, he quickly goes through the sun rays to the realm of the sun. How quickly? As quick as the mind can move. Suppose we think of someone who lives very close to us. Then we think of someone in England, or somewhere else far away. That is how fast the mind can move. Similarly, that is how fast it takes for a person to reach the sun. The Upaniṣad says that the sun is the door to Brahmaloka. If you have meditated on your oneness with Om, then you go through this door to Brahmaloka. But what if a person is not religious and does not think of God or Om at the time of death? Then that door is closed for him. He cannot enter within. Vedānta says, you are the architect of your own fate. A good person will have a good world to go to. And if he knows his true nature, he will go right to Brahmaloka. But those who still have desires are not free. They must stay in lower regions to wait for their rebirth.

maxmuller

5. But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om ^[1] (and thus securing an entrance into the Brahmaloka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out.

CHANDOGYA 8-6-6

तदेष श्लोकः । शतं चैका च हृदयस्य नाड्यस्तासां ।

मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति ।

विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति ॥ ८-६-६॥

tadeṣa ślokaḥ | śataṃ caikā ca hṛdayasya nāḍyastāsāṃ |

mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti |

viṣvaṅṅanyā utkramaṇe bhavantyutkramaṇe bhavanti || 8-6-6||

6. There is a verse about this:- There are a hundred and one arteries connected with the heart. One of them goes up to the top of the head. A person who goes up following this artery attains immortality. The other arteries go in different directions and cause one to depart from the body in other ways.

shankara

Commentary

Word-for-word explanation:- Tat eṣaḥ ślokaḥ, there is a verse about this; śatam ca ekā ca, one hundred and one; hṛdayasya nāḍyaḥ, arteries of the heart; tāsām ekā, one of them; mūrdhānam abhiniḥsṛtā, extends to the top of the head; tayā, by that [artery]; urdhvam āyan, going up; amṛtatvam eti, one attains immortality; anyāḥ, as regards the others; viṣvan utkramaṇe bhavanti utkramaṇe bhavanti, they cause one to depart from the body in different directions, they cause one to depart. Iti ṣaṣṭhaḥ khaṇḍaḥ, here ends the sixth section. Commentary:- The Upaniṣad says, there are a hundred and one arteries, and one of these goes up to the crown of the head. That is the sūrya nāḍī, the passage to the sun, described in the previous verse. It goes from the heart to the top of the head. Those who depart from the body through this passage attain immortality—that is, liberation. But what happens to other people? Those who depart through other passages must be reborn. They may be reborn as a human being, or they may be reborn as an animal, or even as an insect. But please note:- It is the same Self that is a human being, an animal, and an insect. From an amoeba to the state of Brahman, it is the same Consciousness. You may start as an amoeba, never mind. If you are Brahman, you are always Brahman, whether you have a good body or not. You may not know you are Brahman. But that does not change the fact that you are Brahman. You may think you are just an amoeba, because you identify yourself with an amoeba body. Similarly, you may think you are a dog because you have a dog body. Or you may think you are a human being because you are in a human body. But this is all ignorance. Your goal is to realize yourself as Brahman, and, no matter what kind of body you have now, some day you will reach that goal.

maxmuller

6. There is this verse ^[1]:- 'There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yea, in different directions ^[2].'

Prapathaka: 146/154 (4)

CHANDOGYA 8-7-1

॥ इति षष्ठः खण्डः ।

य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको ।

विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः ।

स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति ।

सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह ।

प्रजापतिरुवाच ॥ ८-७-१॥

|| iti ṣaṣṭhaḥ khaṇḍaḥ |

ya ātmāpahatapāpmā vijaro vimṛtyurviśoko |

vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ |

sa vijijñāsitavyaḥ sa sarvām̐śca lokānāpnoti |

sarvām̐śca kāmānyastamātmānamanuvidya vijānātīti ha |

prajāpatiruvāca || 8-7-1||

1. Prajāpati once said:- ‘The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has sought for and known the Self attains all worlds and all desires’.

shankara

Commentary

Word-for-word explanation:- Yaḥ ātmā apahatapāpmā, the Self is free from sin; vijaraḥ, free from the effects of age; vimṛtyuḥ, free from death; viśokaḥ, free from sorrow; vijighatsaḥ, free from hunger; apipāsaḥ, free from thirst; satyakāmaḥ, is the cause of desire for Truth; satyasaṅkalpaḥ, is the cause of commitment to Truth; saḥ, that; anveṣṭavyaḥ, has to be sought; saḥ vijijñāsitavyaḥ, that has to be thoroughly investigated; saḥ, a person; sarvān ca lokān āpnoti, attains all worlds; sarvān ca kāmān, and all desires; yaḥ, who; tam ātmānam, that Self; anuvidya, having learned; vijānāti, [and] knows it; prajāpatiḥ iti ha uvāca, Prajāpati once said. Commentary:- Again and again the Upaniṣads glorify Self-knowledge, but what is the nature of the Self, and how do we attain that knowledge? Here the Upaniṣad begins a story to answer this. Once Prajāpati, the creator, decided to teach people about the Self. He described the Self as apahata-pāpmā, free from sins, or blemishes (pāpa)—that is to say, it is pure. Vijara—it never ages, or decays. Vimṛtyu—it is free from death. The body, of course, is subject to decay and it perishes. When you look at an old person you can tell at once that the body has decayed. It has become weak, and there are wrinkles and grey hair, and so on. Then gradually it must perish. That which has birth also has death. No matter when the body was born, it will eventually begin to fall apart and die. But the Self will never die. Then Prajāpati says, the Self is viśoka, without sorrow, vijighatsa, not subject to hunger, and apipāsa, not subject to thirst. Besides this, the Self is satyakāma and satyasaṅkalpa—seeking the Truth and always rooted in Truth. That is to say, it is Truth itself. It is always one with Truth, so it can never deviate from Truth. “Saḥ anveṣṭavyaḥ”—that has to be known. This is the purpose of life. Sri Ramakrishna used to say, ‘To realize God is the goal of life.’ The goal is not money, not power, not scholarship. It is nothing but God. Saḥ vijijñāsitavyaḥ—it has to be enquired about. You cannot sit back and wait for it to reveal itself to you. You must go and find someone to teach you about it. And when you have found a capable teacher, you must fall at his feet and beg him to teach you. Then you must ask again and again until your doubts are removed:- ‘Is it like this? Is it like that?’ But you must go to someone who knows the Self. Can a blind man lead another blind man? If the teacher does not know the Self, how will you learn? When you fulfil these conditions, what happens? You get everything you want. You become supreme. The Upaniṣad says, you conquer the whole universe. How? Because you realize you are the Self. And that Self is the Self of all that exists. You are everything. In this way too, all your desires are fulfilled. Self-knowledge gives you the highest. You may have everything else—friends, relatives, great political power, money, scholarship, a high social standing—but if you do not have Self-knowledge, everything is useless. Prajāpati has declared:- ‘This is the nature of the Self. And if you know the Self, you attain everything.’ He has sent out an invitation, as it were:- ‘Come and learn from me.’ Here, in order to teach the nature of the Self, and also to emphasize the need for self-discipline to attain Self-knowledge, the Upani-

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1. Pragâpati said:- 'The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.'

CHANDOGYA 8-7-2

तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त ।

तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाꣳश्च ।

लोकानाप्नोति सर्वाꣳश्च कामानितीन्द्रो हैव ।

देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ ।

हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ॥ ८-७-२॥

taddhobhaye devāsurā anububudhire te hocurhanta |

tamātmānamanvecchāmo yamātmānamanviṣya sarvām̐śca |

lokānāpnoti sarvām̐śca kāmānitīndro haiva |

devānāmabhipravavrāja virocano'surāṇāṃ tau |

hāsaṃvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ || 8-7-2||

2. Both the gods and the demons came to know from people what Prajāpati had said. They said, ‘We shall search for that Self, by knowing which we can attain all the worlds and whatever things we desire.’ With this object in view, Indra among the gods and Virocana among the demons went to Prajāpati, carrying fuel in their hands. But they did not let each other know their plans.

shankara

Commentary

Word-for-word explanation:- Tat ha, that [what Prajāpati had said]; ubhaye deva-asurāḥ, both the gods and the demons; anububudhire, learned from what other people said; te ha ucuḥ, they said [among themselves]; hanta tam ātmānam anvicchāmaḥ, so let us search for the Self; yam ātmānam, that Self; anviṣya, by seeking; sarvān ca lokān āpnoti, a person attains all worlds; sarvān ca kāmān hi, and all desires; indraḥ, Indra; ha eva devānām, among all the gods; abhipravrāja, went [to Prajāpati]; virocanaḥ asurānām, [and] Virocana from among the asuras; tau, those two; ha asaṃvidānau, without letting each other know; eva samitpāṇī, with fuel in hand; prajāpati-sakāśam, to Prajāpati; ājagmatuḥ, went. Commentary:- Indra is the chief of the gods and goddesses, and Virocana is the chief of the demons. Though Prajāpati is the grandparent of both of them, they are adversaries. Both Indra and Virocana heard from people what Prajāpati had said about the Self, and they were curious. They each decided to go to Prajāpati for instructions. As they often fought with one another, they never let each other know what they were doing. Everything was secret and confidential. But by chance both Indra and Virocana came to Prajāpati at the same time. How did they go? Śaṅkara says they went with great humility. Both of them were rulers, yet they put aside their royal robes and regalia, and wore the simplest clothes. They also came samitpāṇī ‘with fuel in hand,’ as an offering and as a sign of humility. Why? To show that they knew this knowledge to be superior even to rulership of the three worlds. In the Kaṭha Upaniṣad, Yama told Naciketā he would give him anything he wanted instead of Naciketā’s request for knowledge of the Self. Naciketā could have been ruler of the three worlds if he wanted,

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2. The Devas (gods) and Asuras (demons) both heard these words, and said:- 'Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.' Thus saying Indra went from the Devas, Virokana from the Asuras, and both, without having communicated with each other, approached Pragâpati, holding fuel in their hands, as is the custom for pupils approaching their master.

CHANDOGYA 8-7-3

तौ ह द्वात्रिꣳशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह ।

प्रजापतिरुवाच किमिच्छन्तावास्तमिति तौ होचतुर्य ।

आत्मापहतपाप्मा विजरो विमृत्युर्विशोको ।

विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः ।

स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च ।

कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो ।

वेदयन्ते तमिच्छन्ताववास्तमिति ॥ ८-७-३॥

tau ha dvātrim̐śataṃ varṣāṇi brahmacaryamūṣatustau ha |

prajāpatiruvāca kimicchantāvāstamiti tau hocaturya |

ātmāpahatapāpmā vijaro vimṛtyurviśoko |

vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ |

sa vijijñāsitavyaḥ sa sarvām̐śca lokānāpnoti sarvām̐śca |

kāmānyastamātmānamanuvidya vijānātīti bhagavato vaco |

vedayante tamicchantāvavāstamiti || 8-7-3||

3. Both of them spent thirty-two years there living as brahmacarins. One day Prajāpati said to them:- ‘For what purpose are you staying here?’ They replied:- ‘“The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has learned about the Self and known it attains all worlds and all desires.”—Sir, this is your message. We wish to know that Self, and this is why we are here’.

shankara

Commentary

Word-for-word explanation:- Tau, those two; ha dvātriṃśatam varṣāṇi, for thirty-two years; brahmacaryam ūṣataḥ, lived there practising strict self-control; tau ha prajāpatiḥ uvāca, Prajāpati said to them; kim icchantau avāstam iti, for what purpose have you stayed here; tau ha ucatuḥ, they said; yaḥ ātmā apahatapāpmā, the Self is free from sin; vijaraḥ, free from the effects of age; vimṛtyuḥ, free from death; viśokaḥ, free from sorrow; vijighatsaḥ, free from hunger; apipāsaḥ, free from thirst; satyakāmaḥ, is the cause of desire for Truth; satyasaṅkalpaḥ, is the cause of commitment to Truth; saḥ, that; anveṣṭavyaḥ, has to be sought; saḥ vijijñāsitavyaḥ, that has to be thoroughly investigated; saḥ, a person; sarvān ca lokān āpnoti, attains all worlds; sarvān ca kāmān, and all desires; yaḥ, who; taw ātmānam, that Self; anuvidya, having learned; vijānāti iti, [and] knows it; bhagavataḥ, sir; vacaḥ vedayante, this is your message; tarn icchantau, wishing for that [knowledge of the Self]; avāstam iti, we have lived here. Commentary:- Indra and Virocana heard that Prajāpati had said the Self was pure, undecaying, without death, and so on, and they decided to go and learn from him. But a student must first go through some disciplines and prepare himself to receive these instructions. So for thirty-two years they practised brahmacarya, living with Prajāpati. They served him with humility, forgetting After thirty-two years, Prajāpati one day sent for them and asked:- ‘Why are you here? What do you want from me?’ Indra and Virocana replied:- ‘We heard from people that you said the Self is without decay, without death, and without sorrow. We want to know that Self. This is why we have come to you. We have been living here the past thirty-two years because we want to know the Self.’ Śaṅkara says that previously Indra and Virocana were hostile to each other. But now they are humble and no longer jealous, and they have even become friendly. Why has their nature changed? Because they have practised brahmacarya, self-control. “Brahmacarya” means brahma carati, one who moves around Brahman—that is, one who is always thinking of Brahman and trying to feel that he is Brahman. His whole life is centred around Brahman. Such a person lives a simple and austere life—with simple food, simple clothes, and so on. And he always practises self-restraint in everything he does. In Hinduism, self-restraint is the key to everything. If you want to achieve anything, even in secular life, you have to practise self-restraint.

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3. They dwelt there as pupils for thirty-two years. Then Pragâpati asked them:- 'For what purpose have you both dwelt here?' They replied:- 'A saying of yours is being repeated, viz. "the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires." Now we both have dwelt here because we wish for that Self.'

CHANDOGYA 8-7-4

तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत ।

एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं ।

भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष ।

इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच ॥ ८-७-४॥

tau ha prajāpatiruvāca ya eṣo'kṣiṇi puruṣo dṛśyata |

eṣa ātmeti hovācaitadamṛtamabhayametadbrahmetyatha yo'yaṃ |

bhagavo'psu parikhyāyate yaścāyamādarśe katama eṣa |

ityeṣa u evaiṣu sarveṣvanteṣu parikhyāyata iti hovāca || 8-7-4||

4. Prajāpati said to those two, ‘That which is seen in the eyes is the Self.’ He also said:- ‘This Self 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?’ Prajāpati replied, ‘The Self is seen in all these’.

shankara

Commentary

Word-for-word explanation:- Tau, to those two; prajāpatiḥ ha uvāca, Prajāpati said; yaḥ eṣaḥ puruṣaḥ, that person which; akṣiṇi dṛśyate, is seen in the eye; eṣaḥ ātmā iti, that is the Self; ha uvāca, [then] he said; etat amṛtam, that is immortal; abhayam, [and] fearless; etat brahma iti, that is Brahman; atha, then [they asked]; bhagavaḥ, Lord; yaḥ ayam apsu parikhyāyate, that which is seen in water; yaḥ ca ayam ādarśe, and that which is in a mirror; katamaḥ eṣaḥ iti, which is it; eṣaḥ, this [Self]; u eva eṣu parikhyāyate, is that which is seen; sarveṣu anteṣu, in all these; iti ha uvāca, he said. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:- According to Hindu philosophy, Supreme Knowledge is not meant for people whose minds are not pure. Though Indra and Virocana had been with Prajāpati for thirty-two years and they had made some progress towards purity, their minds were not yet pure enough to receive Self-knowledge. So Prajāpati’s first instruction was neither here nor there. It didn’t help them much. To begin with, Prajāpati said the Self is in the eyes. We all know that if We stand in front of someone, we can see our own reflection on that person’s eyes, and this is what Indra and Virocana thought Prajāpati meant. They said:- ‘We see a similar reflection when we look in water or in a mirror. We see ourselves reflected there. Which of these is the Self?’ Prajāpati answered, ‘The Self is in all these.’ Here Śaṅkara raises the question:- What did he mean by this? Was he misleading them? No, he was not misleading them, because it is true the Self is everywhere and in everything. But a person has to search. They could take his statement literally, but that would be a mistake. He wanted them to ask questions and use their judgement. He knew they would not understand, however. They were not yet ready for the highest Truth. He felt they had to spend more time practising brahmacarya.

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4. Pragâpati said to them:- 'The person that is seen in the eye ^[1], that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman.' They asked:- 'Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?' He replied:- 'He himself indeed is seen in all these ^[2].'

Prapathaka: 147/154 (5)

CHANDOGYA 8-8-1

॥ इति सप्तमः खण्डः ।

उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे ।

प्रब्रूतमिति तौ होदशरावेऽवेक्षांचक्राते तौ ह ।

प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः ।

सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आ ।

नखेभ्यः प्रतिरूपमिति ॥ ८-८-१॥

|| iti saptamaḥ khaṇḍaḥ |

udaśarāva ātmānamavekṣya yadātmano na vijānīthastanme |

prabrūtamiti tau hodaśarāve'vekṣāṃcakrāte tau ha |

prajāpatiruvāca kiṃ paśyatha iti tau hocatuḥ |

sarvamevedamāvāṃ bhagava ātmānaṃ paśyāva ā lomabhyaḥ ā |

nakhebhyaḥ pratirūpamiti || 8-8-1||

1. [Prajāpati said:-] ‘Look at yourselves in a vessel full of water. If you have any doubts about the Self then let me know.’ They then looked at themselves in the water, and Prajāpati asked, ‘What do you see?’ They replied, ‘We see the reflection of our whole self, including even our hair and nails’.

shankara

Commentary

Word-for-word explanation:- Udaśarāve ātmānam avekṣya, look at yourself in a vessel filled with water; yat ātmanaḥ na vijānīthaḥ, what you do not understand about the Self; tat me prabrūtam iti, tell me what it is; tau ha udaśarāve avekṣāñcakrāte, [then] they looked [at themselves] in the water; tau ha prajāpatiḥ uvāca, Prajāpati said to them; kim paśyathaḥ iti, what do you see; tau ha ucatuḥ, the two of them said; āvām, we both; bhagavaḥ, Lord; sarvam eva idam ātmānam paśyāvaḥ, see the whole of our self; pratirūpam, a reflection; ālomabhyaḥ, from the hair; ānakhebhyaḥ, to the nails. Commentary:- Prajāpati 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 Self is in the water, then ask me.’ A kind teacher is always ready to answer any question that a student may put. But instead of thinking and questioning, they simply said they saw the reflection of their own bodies—to the hair and the nails. When they even included the hair and nails, it should have been obvious to them that this could not be the Self. In the Vedānta philosophy there is the illustration of the pole-star. How do you show someone the pole-star? First you draw that person’s attention to a tree. Then you point to a big branch of the tree, and then to a smaller branch, and then to the pole-star beyond that. So you take the person step by step. This is what Prajāpati is trying to do. He is not trying to mislead them, but to take them from where they are, one step at a time.

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1. 'Look at your Self in a pan of water, and whatever you do not understand of your Self ^[1], come and tell me.' They looked in the water-pan. Then Pragâpati said to them:- 'What do you see?' They said:- 'We both see the self thus altogether, a picture even to the very hairs and nails.'

CHANDOGYA 8-8-2

तौ ह प्रजापतिरुवाच साध्वलंकृतौ सुवसनौ परिष्कृतौ ।

भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलंकृतौ ।

सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षांचक्राते ।

तौ ह प्रजापतिरुवाच किं पश्यथ इति ॥ ८-८-२॥

tau ha prajāpatiruvāca sādhvalaṃkṛtau suvasanau pariṣkṛtau |

bhūtvodaśarāve'vekṣethāmiti tau ha sādhvalaṃkṛtau |

suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāṃcakrāte |

tau ha prajāpatiruvāca kiṃ paśyatha iti || 8-8-2||

2. Prajāpati 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 water. Prajāpati asked, ‘What do you see?’.

shankara

Commentary

Word-for-word explanation:- Tau ha prajāpatiḥ uvāca, Prajāpati said to them; sādhu-alaṅkṛtau, well-dressed; suvasanau, wearing fine clothes; pariṣkṛtau bhūtvā, having become neat and clean; udaśarāve avekṣethām iti, look into the vessel of water; sādhu-alaṅkṛtau bhūtvā, having become well-dressed; suvasanau, wearing fine clothes; pariṣkṛtau, neat and clean; tau ha udaśarāve avekṣāñcakrāte, they looked in the vessel of water; tau ha prajāpatiḥ uvāca, Prajāpati said to them; kim paśyathaḥ iti, what do you see? Commentary:- Now Prajāpati tells them to wash themselves and put on fine clothes and ornaments, and then look again into the pan of water. He was trying to raise a doubt in their minds. This is one way of teaching the Truth.

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2. Pragâpati said to them:- 'After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the water-pan. They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan. Pragâpati said:- 'What do you see?'

CHANDOGYA 8-8-3

तौ होचतुर्यथैवेदमावां भगवः साध्वलंकृतौ सुवसनौ ।

परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलंकृतौ सुवसनौ ।

परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति ।

तौ ह शान्तहृदयौ प्रवव्रजतुः ॥ ८-८-३॥

tau hocaturyathaivedamāvāṃ bhagavaḥ sādhvalaṃkṛtau suvasanau |

pariṣkṛtau sva evamevemau bhagavaḥ sādhvalaṃkṛtau suvasanau |

pariṣkṛtāvityeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti |

tau ha śāntahṛdayau pravavrajatuḥ || 8-8-3||

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.’ Prajāpati said:- ‘That is the Self. It is immortal and fearless. It is Brahman.’ The two of them left then, happy in mind.

shankara

Commentary

Word-for-word explanation:- Tau ha ucatuḥ, they both said; bhagavaḥ, sir; yathā eva, just as; idam āvām, we two here; sādhu-alaṅkṛtau, well-dressed; suvasanau, wearing fine clothes; pariṣkṛtau svaḥ, are neat and clean; evam eva, like this; bhagavaḥ, lord; imau, these two [reflections]; sādhu-alaṅkṛtau, well-dressed; suvasanau, wearing fine clothes; pariṣkṛtau iti, neat and clean; iti ha uvāca, [Prajāpati] said; eṣaḥ ātmā, this is the Self; etat amṛtam, this is immortal; abhayam, fearless; etat brahma iti, this is Brahman; tau, both of them; śāntahṛdayau pravavrajatuḥ, left happy in mind. Commentary:- Now Indra and Virocana see themselves with fine clothes and ornaments on. Just as it should have been obvious to them that the Self is not the body with its hair and nails, even more so it should be obvious that the Self is not the body with its fine clothes, as they were not wearing those clothes before. Prajāpati was trying to provoke them into thinking. Is the body with its fine clothes deathless and free from fear? If it is unchanging, why does it look different when you put on different clothes? But they went away very happy, thinking they had the answer. Ordinarily our minds are wavering back and forth with doubts and indecision. That is the nature of the mind. But the Upaniṣad says Indra and Virocana went away śāntahṛdaya, with their minds at rest. That means without any doubt, without any question. It means they think they have received a satisfactory answer to their question, and the problem is solved.

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3. They said:- 'Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.' Pragâpati said:- 'That is the Self, this is the immortal, the fearless, this is Brahman.' Then both went away satisfied in their hearts.

CHANDOGYA 8-8-4

तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य ।

व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते ।

पराभविष्यन्तीति स ह शान्तहृदय एव ।

विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं ।

प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह ।

महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति ॥ ८-८-४॥

tau hānvīkṣya prajāpatiruvācānupalabhyātmānamananuvidya |

vrajato yatara etadupaniṣado bhaviṣyanti devā vāsurā vā te |

parābhaviṣyantīti sa ha śāntahṛdaya eva |

virocano'surāñjagāma tebhyo haitāmupaniṣadaṃ |

provācātmaiveha mahayya ātmā paricarya ātmānameveha |

mahayannātmānaṃ paricarannubhau lokāvavāpnotīmaṃ cāmuṃ ceti || 8-8-4||

4. Seeing them leave, Prajāpati said to himself:- ‘They are going without realizing or knowing anything about the Self. Anyone among them, whether a god or a demon, who will understand the teaching this way [thinking the body to be the Self] will be lost.’ Virocana, the king of the demons, went back to the demons happy in mind and explained to them the upaniṣad:-

shankara

Commentary

Word-for-word explanation:- Tau ha anu-īkṣya, having observed them; prajāpatiḥ uvāca, Prajāpati said; anupalabhya ātmānam, without realizing the Self; ananuvidya, without knowing; vrajatah, they have left; yatare, whoever among these two [gods or demons]; etat upaniṣadaḥ bhaviṣyanti, will understand this teaching this way; devāḥ vā asurāḥ vā, whether gods or demons; te parābhaviṣyanti iti, they will be destroyed; saḥ ha virocanaḥ, that Virocana; śāntahṛdayaḥ eva, with a happy mind; asurān jagāma, went to the demons; tebhyaḥ, to them; etām upaniṣadam ha provāca, explained the meaning of this upaniṣad; ātmā eva ha iha mahayyaḥ, the body is an object of worship in this world; ātmā paricaryaḥ, the body should be well taken care of; ātmānam eva iha mahayan, by treating the body with due respect in this world; ātmānam paricaran, by taking good care of it; ubhau lokau, both worlds; imam ca amum ca, this and the other; āpnoti iti, one attains. Commentary:- ‘The body is the Self, 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.’ Prajāpati deplored the fact that they had left without asking for clarification. He was their teacher and well-wisher, and he was also their grandfather. He said:- ‘Poor children, they have gone away without knowing anything. They should have asked me, “When the body changes, does that mean the Self also changes?” But they did not ask any questions. Because they do not understand, they will fall away from the right path.’ Virocana went back to the demons and said:- ‘I have got the answer. The body is the Self.’ Nourish this body, and look after it; eat, drink, and be merry; enjoy yourselves—this is the aim of life for a demon, that is, for a materialist. That which is gross, which can be perceived by the sense organs, that is the reality. And that which cannot be perceived is not real. This is the doctrine that Virocana preached. The Upaniṣad uses the word upaniṣad to refer to what Virocana taught the demons, but it uses the word ironically. The word upaniṣad means niḥśeṣa—that is to say, it ‘totally destroys’ your ignorance. An Upaniṣad is supposed to give you Self-knowledge. But Virocana took the teaching to mean that the body was the Self. He thought that by worshipping and taking care of the body one would gain not only this world, but the other world also.

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4. And Pragâpati, looking after them, said:- 'They both go away without having perceived and without having known the Self, and whoever of these two ^[1], whether Devas or Asuras, will follow this doctrine (upanishad), will perish.' Now Virokana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next.

CHANDOGYA 8-8-5

तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो ।

बतेत्यसुराणाꣳ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया ।

वसनेनालंकारेणेति सꣳस्कुर्वन्त्येतेन ह्यमुं लोकं ।

जेष्यन्तो मन्यन्ते ॥ ८-८-५॥

tasmādapyadyehādadānamaśraddadhānamayajamānamāhurāsuro |

batetyasurāṇām̐ hyeṣopaniṣatpretasya śarīraṃ bhikṣayā |

vasanenālaṃkāreṇeti sam̐skurvantyetena hyamuṃ lokaṃ |

jeṣyanto manyante || 8-8-5||

5. This is why in this world even today people say, ‘Oh, he is a demon,’ if that person is devoid of the feeling of charity, has no respect for others, and never cares to perform a sacrifice, because the demons have the idea that the body is the Self. When a person dies they decorate the body with all kinds of offerings, new clothes, and jewellery, for they think that by this, the person will conquer the other world.

shankara

Commentary

Word-for-word explanation:- Tasmāt, this is why; api adya, till today; iha, here in this world; adadānam, one incapable of giving anything in charity; aśraddadhānam, one who has no respect for others; ayajamānam, one who never performs a sacrifice; āhuḥ, they say; āsuraḥ bata iti, ‘Oh, he is like a demon’; asurānām hi eṣaḥ upaniṣat, because this knowledge is suited for the demons; pretasya, of a dead person; śarīram, the body; bhikṣayā, with gifts [flowers, food, drink, etc.]; vasanena, with clothes; alaṅkāreṇa, with jewellery; saṃskurvanti, they decorate; hi, for; etena, in this way; annum lokam, the other world; jeṣyantaḥ, they will win; manyante, they think. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section. Commentary:- Here the Upaniṣad says that there is a class of people who are not interested in self-discipline. They are the demons. They are only interested in sense pleasure, 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. They do not have faith in higher things, nor do they have respect for anything that is good—for good people or for good deeds. And they do not believe in sacrifice. Their attitude is:- ‘Why should I share what I have? I want everything for myself.’ What is the aim of their life? What is their ideal? Only that which concerns their body. 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, as if a dead body is beautiful! They think if the body is properly decorated in this way, the deceased will look like a prince and will conquer heaven. They think the gods and goddesses will receive him as their ruler, and so on. In ancient Egypt, when the Pharaohs died, their bodies were treated with special ointments to preserve them. Then when they were put in their tombs, the bodies of their servants and attendants were also put there so they could look after them. Besides this, all the vessels and things the Pharaohs used were put in the tomb. Everything went with them. The Hindu concept, however, is that the body will decay and perish, but the self is independent of the body. The self will never decay and never perish. It is a common experience that when a person dies, we see all his organs intact, but if we talk to him he does not answer. Why? Because the self has left the body. The Upaniṣad does not mean to say that the body is not important. As a means to attain Self-knowledge it is important. It is a tool that we need for progress in our spiritual life and also in our mundane life. As the Muṇḍaka Upaniṣad says, ‘Nāyamātmā balahīnena labhyaḥ—this Self is not attained by one who has no strength.’ If you have a weak, feeble body, then you cannot struggle or make sustained effort in any vocation—whether spiritual or secular. But when too much importance is given to the body, we forget that we are not the body, but the Self.

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5. Therefore they call even now a man who does not give alms here, who has no faith, and offers no sacrifices, an Âsura, for this is the doctrine (upanishad) of the Asuras. They deck out the body of the dead with perfumes, flowers, and fine raiment by way of ornament, and think they will thus conquer that world ^[1].

Prapathaka: 148/154 (3)

CHANDOGYA 8-9-1

॥ इति अष्टमः खण्डः ।

अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव ।

खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति ।

सुवसने सुवसनः परिष्कृते परिष्कृत ।

एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे ।

परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति ।

नाहमत्र भोग्यं पश्यामीति ॥ ८-९-१॥

|| iti aṣṭamaḥ khaṇḍaḥ |

atha hendro'prāpyaiva devānetadbhayaṃ dadarśa yathaiva |

khalvayamasmiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati |

suvasane suvasanaḥ pariṣkṛte pariṣkṛta |

evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe |

parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati |

nāhamatra bhogyaṃ paśyāmīti || 8-9-1||

1. But even before Indra returned to the gods, a doubt arose in his mind:- ‘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 that anything good will come from this’.

shankara

Commentary

Word-for-word explanation:- Atha, but; indraḥ, Indra, the king of the gods; ha aprāpya eva, even before getting back; devān, to the gods; etat bhayam dadarśa, saw this fear [i.e., doubt]; yathā eva, just as; asmin śarīre sādhu-alaṅkṛte, with this body being well decorated; khalu ayam, this [reflection of the body]; sādhu-alaṅkṛtah bhavati, is also well decorated; suvasane suvasanaḥ, when the body is in fine clothes, the reflection is wearing fine clothes; pariṣkṛte pariṣkṛtaḥ, when the body is neat and clean, the reflection is neat and clean; evam eva, like this; asmin andhe, if [the body] is blind; ayam andhaḥ bhavati, this [reflection] is of a blind person; srāme srāmaḥ, if the body is lame, the reflection is of a lame person; parivṛkṇe parivṛkṇaḥ, if the body is hurt, the reflection is of an injured body; asya śarīrasya eva nāśam anu, on the body’s destruction; eṣaḥ naśyati, this [reflection] is destroyed; aham atra bhogyam na paśyāmi iti, I see nothing good in this. Commentary:- Virocana was happy. He had no more doubts or questions. He liked the idea of the body being the Self. But what about Indra? Indra was a higher being. He was a god and was endowed with some spiritual qualities. Whereas Virocana thought Prajāpati was saying the body was the Self, Indra thought he was saying the reflection was the Self. Indra also left Prajāpati and started to go back home, but then he was struck by a doubt:- ‘How can that reflection be my Self? It can’t be. 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. But Prajāpati himself spoke of the Self as something constant, free from all defects, and immortal. It is something that does not change. What did Prajāpati mean when he said, “This is the Self”? Surely the

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1. But Indra, before he had returned to the Devas, saw this difficulty. As this self (the shadow in the water) ^[1] is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame ^[2], crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).

CHANDOGYA 8-9-2

स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच ।

मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन ।

किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं ।

भगवोऽस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति ।

सुवसने सुवसनः परिष्कृते परिष्कृत ।

एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः ।

परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष ।

नश्यति नाहमत्र भोग्यं पश्यामीति ॥ ८-९-२॥

sa samitpāṇiḥ punareyāya tam̐ ha prajāpatiruvāca |

maghavanyacchāntahṛdayaḥ prāvrājīḥ sārdhaṃ virocanena |

kimicchanpunarāgama iti sa hovāca yathaiva khalvayaṃ |

bhagavo'smiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati |

suvasane suvasanaḥ pariṣkṛte pariṣkṛta |

evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ |

parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa |

naśyati nāhamatra bhogyaṃ paśyāmīti || 8-9-2||

2. Indra returned with fuel in hand. Prajāpati asked:- ‘Indra, you left with Virocana happy in mind. What has made you come back?’ Indra replied:- ‘Lord, 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’.

shankara

Commentary

Word-for-word explanation:- Saḥ, he [Indra]; punaḥ eyāya, again went back; samitpāṇiḥ, with fuel in hand; tam, to him; prajāpatiḥ ha uvāca, Prajāpati said; maghavan, O Maghavan [Indra]; yat prāvrājīḥ, you left; śāntahṛdayaḥ, satisfied; sārdham virocanena, along with Virocana; kim icchan, what do you want; punaḥ āgamaḥ iti, that you have come back again; saḥ ha uvāca, he [Indra] said; bhagavaḥ, lord; yathā era, just as; asmin śarīre sādhu-alaṅkṛte, with this body being well decorated; khalu ayam, this [reflection of the body]; sādhu-alaṅkṛtah bhavati, is also well decorated; suvasane suvasanaḥ, when the body is in fine clothes, the reflection is wearing fine clothes; pariṣkṛte pariṣkṛtaḥ, when the body is neat and clean, the reflection is neat and clean; evam era, like this; asmin andhe, if [the body] is blind; ayam andhaḥ bhavati, this [reflection] is of a blind person; srāme srāmaḥ, if the body is lame, the reflection is of a lame person; parivṛkṇe parivṛkṇaḥ, if the body is hurt, the reflection is of an injured body; asya śarīrasya eva nāśam anu, on the body’s destruction; eṣaḥ naśyati, this [reflection] is destroyed; aham atra bhogyam na paśyāmi iti, I see nothing good in this. Commentary:- Again Indra went to Prajāpati with fuel in hand as a symbol of surrender and humility. Śaṅkara makes a very significant comment here. The question is raised, ‘Virocana went away satisfied, but why did Indra come back?’ Śaṅkara says that we understand a thing according to our own level and inclination—according to our own nature. Śaṅkara cites the example given in the Bṛhadāraṇyaka Upaniṣad of Prajāpati’s instruction to the gods, humans, and asuras. To all of them Prajāpati gave the same instruction:- he simply said, ‘da.’ The gods understood him to be saying dāmyata, be self-controlled. The human beings took it to mean datta, give in charity. And the asuras thought he was saying dayadhvam, be compassionate. They all heard the same thing, but they interpreted it differently, according to their nature. The gods have the purest nature. They are the closest to Brahman. What is preventing them from being united with Brahman? Just a very thin layer of ignorance. They have to have a full measure of purity, and self-discipline is what leads to this purity. This is why they took the instruction to mean they should practise self-control. The next are human beings. They are good, but they could be better. How? By practising selflessness. They should give whatever they can, share what they have with others, and not be selfish. But the demons are not ready for self-control or charity. They are very cruel and passionate by nature. Therefore they took the instruction to mean that they These are the three characteristics we find among people. One kind of person needs to practise self-control; another kind, charity; and a third kind, mercy. It all depends on the level one is at. Vedānta says you have to be ready to receive Self-knowledge. You have to be prepared. How a person understands the instructions is based on how much preparation he has had. Prajāpati was not trying to deceive Indra and Virocana. He was testing them, but he knew they were not prepared to receive Self-knowledge.

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2. Taking fuel in his hand he came again as a pupil to Pragâpati. Pragâpati said to him:- 'Maghavat (Indra), as you went away with Virokana, satisfied in your heart, for what purpose did you come back?' He said:- 'Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).'

CHANDOGYA 8-9-3

एवमेवैष मघवन्निति होवाचैतं त्वेव ते ।

भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति ।

स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच ॥ ८-९-३॥

evamevaiṣa maghavanniti hovācaitaṃ tveva te |

bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātrim̐śataṃ varṣāṇīti |

sa hāparāṇi dvātrim̐śataṃ varṣāṇyuvāsa tasmai hovāca || 8-9-3||

3. Prajāpati said:- ‘Indra, it is so. I will explain the matter to you again. Stay here another thirty-two years.’ Indra lived another thirty-two years there. Then Prajāpati said to him—

shankara

Commentary

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3. 'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.' He lived with him another thirty-two years, and then Pragâpati said:-

Prapathaka: 149/154 (4)

CHANDOGYA 8-10-1

॥ इति नवमः खण्डः ।

य एष स्वप्ने महीयमानश्चरत्येष आत्मेति ।

होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः ।

प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श ।

तद्यद्यपीदꣳ शरीरमन्धं भवत्यनन्धः स भवति यदि ।

स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ ८-१०-१॥

|| iti navamaḥ khaṇḍaḥ |

ya eṣa svapne mahīyamānaścaratyeṣa ātmeti |

hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ |

pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa |

tadyadyapīdam̐ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi |

srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati || 8-10-1||

1. ‘That person who goes about being worshipped in dreams is the Self. It is immortal and fearless. It is Brahman.’ Indra then left happy in mind. But even before he returned to the gods, a doubt arose in his mind:- ‘A person may be blind, but when he is dreaming he is not blind. He may be lame, but when he is dreaming he is not lame. There may be some defects in his body, but his dream body is not affected by them’.

shankara

Commentary

Word-for-word explanation:- Yaḥ eṣaḥ, this [person] who; svapne mahīyamānaḥ, [appearing to be] worshipped in dreams; carati, goes about; eṣaḥ ātmā, this is the Self; iti ha uvāca, [Prajāpati] said; etat amṛtam abhayam, it is immortal and fearless; etat brahma iti, it is Brahman; saḥ ha śāntahṛdayaḥ pravavrāja, he left happy in mind; ha aprāpya eva, even before getting back; devān, to the gods; etat bhayam dadarśa, saw this fear [i.e., doubt]; yadi api, even if; tat idam śarīram, this body; andham bhavati, is blind; saḥ anandhaḥ bhavati, this [dream body] is not blind; yadi srāmam asrāmaḥ, if [the body] is lame, the [dream body] is not lame; na eva eṣaḥ asya doṣena duṣyati, nor is this [dream body] affected by the defects [of the body]. Commentary:- Then after thirty-two years, Prajāpati said to Indra, ‘When you are asleep you have dreams and you find yourself moving about, as if you are the ruler of all, as if you are very great and powerful. That Indra left satisfied, but on the way back home he began to think about what Prajāpati had said:- ‘When I saw the reflection in the water, it was just as my body was. If the body was decorated, the reflection also was decorated. That means if the body is blind, the reflection shows a blind body. But suppose I am blind and I am dreaming. At that time I can see so many things. So it is true, the condition of the body does not affect the Self. The Self is something different.’

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1. 'He who moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.' Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),

CHANDOGYA 8-10-2

न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं ।

विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र ।

भोग्यं पश्यामीति ॥ ८-१०-२॥

na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ |

vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra |

bhogyaṃ paśyāmīti || 8-10-2||

2. ‘The body may be killed but the other is not killed. Nor is the dream body lame if the body is lame. Nevertheless, in dreams it may seem as if people are killing him; it may seem as if people are chasing him; it may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this’.

shankara

Commentary

Word-for-word explanation:- Asya vadhena na hanyate, [the dream body] is not killed when [the body] is killed; na asya srāmyeṇa srāmaḥ, nor is it lame with [the body’s] lameness; tu, nevertheless; enam eva ghnanti, as if they are killing him; vicchādayanti iva, as if they are chasing him; apriyavettā iva bhavati, as if there is something unpleasant; api roditi iva, as if he is even weeping; aham atra bhogyam na paśyāmi iti, I see nothing good in this. Commentary:- Indra continued to think about what Prajāpati had said. This is the nature of someone who has discrimination. And this is what Prajāpati expected him to do. In fact, Prajāpati would have been disappointed if Indra had not questioned what he had said. A good teacher is ready to give his knowledge, but the student also has to be ready. He has to be mentally alert and ask questions. Indra thought:- ‘It is true, the dream-self is independent 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. Prajāpati said the Self is free from fear, so how could this fear come? It should not happen. If the Self is subject to such limitations and unpleasant experiences, then it is not free and perfect. No, I cannot accept this answer.’

maxmuller

2. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him ^[1]. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.

CHANDOGYA 8-10-3

स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच ।

मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम ।

इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः ।

स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ ८-१०-३॥

sa samitpāṇiḥ punareyāya tam̐ ha prajāpatiruvāca |

maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama |

iti sa hovāca tadyadyapīdaṃ bhagavaḥ śarīramandhaṃ bhavatyanandhaḥ |

sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati || 8-10-3||

3. Indra returned with fuel in hand. Prajāpati asked:- ‘Indra, you left happy in mind. What has made you come back?’ Indra replied:- ‘Lord, a person may be blind, but when he is dreaming he is not blind. He may be lame, but when he is dreaming he is not lame. There may be some defects in his body, but his dream body is not affected by them’.

shankara

Commentary

maxmuller

3. Taking fuel in his hands, he went again as a pupil to Pragâpati. Pragâpati said to him:- 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?' He said:- 'Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),

CHANDOGYA 8-10-4

न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं ।

विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र ।

भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते ।

भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति ।

स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच ॥ ८-१०-४॥

na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ |

vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra |

bhogyaṃ paśyāmītyevamevaiṣa maghavanniti hovācaitaṃ tveva te |

bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātrim̐śataṃ varṣāṇīti |

sa hāparāṇi dvātrim̐śataṃ varṣāṇyuvāsa tasmai hovāca || 8-10-4||

4. ‘The body may be killed but the other is not killed. Nor is the dream body lame if the body is lame. Nevertheless, in dreams it may seem as if people are killing him; it may seem as if people are chasing him; it may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this.’ Prajāpati said:- ‘Indra, it is so. I will explain the matter to you again. Stay here another thirty-two years.’ Indra lived another thirty-two years there. Then Prajāpati said to him—

shankara

Commentary

Word-for-word explanation:- Asya vadhena na hanyate, [the dream body] is not killed when [the body] is killed; na asya srāmyeṇa srāmaḥ, nor is it lame with [the body’s] lameness; tu, nevertheless; enam eva ghnanti, as if they are killing him; vicchādayanti iva, as if they are chasing him; apriyavettā iva bhavati, as if there is something unpleasant; api roditi iva, as if he is even weeping; āham ātra bhogyam na paśyāmi iti, I see nothing good in this; evam eva eṣaḥ, it is like that; maghavan, O Maghavan; iti ha uvāca, [Prajāpati] said; etam tu eva bhūyaḥ anuvyākhyāsyāmi, I will explain it once again; te, to you; vasa, stay here; aparāṇi dvātriṃśatam, another thirty-two; varṣāṇi iti, years; saḥ, he [Indra]; ha aparāṇi dvātriṃśatam varṣāṇi, for another thirty-two years; uvāsa, lived there; tasrnai ha uvāca, [Prajāpati] said to him. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section. Commentary:- Indra says to Prajāpati, ‘Sir, if your original statement is true that the Self is without any shortcomings and it never changes, then the dream self cannot be the real Self.’ Prajāpati’s first premise was that the Self was apahatapāpmā, without any limitations. Pāpa has a very comprehensive meaning. It is not just ‘sin.’ It may also mean weakness, shortcoming, or limitation. So in the light of this premise Indra has come back.

maxmuller

4. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.' 'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.' He lived with him another thirty-two years. Then Pragâpati said:-

Prapathaka: 150/154 (3)

CHANDOGYA 8-11-1

॥ इति दशमः खण्डः ।

तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्येष ।

आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः ।

प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह ।

खल्वयमेवꣳ सम्प्रत्यात्मानं जानात्ययमहमस्मीति ।

नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र ।

भोग्यं पश्यामीति ॥ ८-११-१॥

|| iti daśamaḥ khaṇḍaḥ |

tadyatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṃ na vijānātyeṣa |

ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ |

pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa nāha |

khalvayamevam̐ sampratyātmānaṃ jānātyayamahamasmīti |

no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra |

bhogyaṃ paśyāmīti || 8-11-1||

1. Prajāpati said:- ‘When the self is sleeping, with all its organs inactive, it is free from worry and has no dreams. This is what the Self is like [i.e., it is spotless]. It is immortal and fearless. It is Brahman.’ Indra left happy in mind. But even before he got back to the gods, he was troubled by a doubt:- ‘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 been obliterated. I don’t see that anything good will come from this’.

shankara

Commentary

Word-for-word explanation:- Yatra tat etat, when this [self]; suptaḥ, is sleeping; samastaḥ, all organs inactive; samprasannaḥ, free from worry; svapnam na vijānāti, does not have any dreams; eṣaḥ ātmā, this is the Self [free from sin]; iti ha uvāca, [Prajāpati] said; etat amṛtam abhayam, it is immortal and fearless; etat brahma iti, it is Brahman; saḥ ha śāntahṛdayaḥ pravavrāja, he [Indra] left happy in mind; aprāpya eva devān, but even before getting back to the gods; saḥ etat bhayam dadarśa, he saw this fear [i.e., difficulty]; ayam, this [self]; nāha khalu samprati, does not while [in deep sleep]; evam, in this way [i.e., as when awake]; ātmānam jānāti, know itself; ayam aham asmi iti, I am so-and-so; na eva imāni bhūtāni, nor even all these beings; vināśam eva apītaḥ bhavati, as if he becomes obliterated; na aham atra bhogyam paśyāmi iti, I don’t see any good in this. Commentary:- Next, Prajāpati told Indra about deep sleep. Normally when we are awake, our sense organs are outgoing, as if they are constantly searching for something. Then when we are dreaming, our body is at rest but our mind is not at rest. But if we have sound, dreamless sleep, our body, our organs, and our mind are all resting. Prajāpati says:- ‘This is the Self [Ātman]. This is Brahman.’ According to Vedanta, Ātman and Brahman are one and the same. When we use the word Ātman, we are referring to the Self within us. The word Brahman, means ‘the biggest,’ The greatest,’ ‘the ultimate.’ There is nothing higher, nothing greater. Really speaking, we don’t know what the ultimate is like. But we use the word Brahman to convey the idea of its uniqueness, that it is superior to everything. What Prajāpati said seemed very convincing, and Indra left śāntahṛdaya—with his mind satisfied, with no more doubts. But as he was on his way back home, something began to trouble him. He thought:- ‘When I have dreamless sleep, why is it that I am not conscious of anything—even of myself? It’s as if I have been annihilated and everything around me has disappeared. Why should this be?’ When Sri Ramakrishna used to have samādhi, he had no external consciousness and there was almost no sign of life in his body, but his face was beaming with joy. What is the difference between samādhi and deep sleep? In samādhi you have Self-knowledge. You know your real Self. And when your consciousness of the external world returns you are liberated. You have no more attachments or hankering after worldly pleasures. You are in a state of supreme bliss. In suṣupti, deep sleep, all feelings, all experiences, all perceptions are temporarily wiped out. But when you wake up, you are the same person you were when you went to sleep. Your ignorance is still there, and there is no change in your outlook. You have the same attachments and fears, and you run after the same worldly pleasures that you did before you had deep sleep. Your bondage continues. That is the difference between the two.

maxmuller

1. 'When a man being asleep, reposing, and at perfect rest ^[1], sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.' Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.

CHANDOGYA 8-11-2

स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच ।

मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति ।

स होवाच नाह खल्वयं भगव एवꣳ सम्प्रत्यात्मानं ।

जानात्ययमहमस्मीति नो एवेमानि भूतानि ।

विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ ८-११-२॥

sa samitpāṇiḥ punareyāya tam̐ ha prajāpatiruvāca |

maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti |

sa hovāca nāha khalvayaṃ bhagava evam̐ sampratyātmānaṃ |

jānātyayamahamasmīti no evemāni bhūtāni |

vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti || 8-11-2||

2. Indra returned with fuel in hand. Prajāpati asked:- ‘Indra, you left happy in mind. What has made you come back?’ Indra replied:- ‘Lord, 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 been obliterated. I don’t see anything good coming from this’.

shankara

Commentary

maxmuller

2. Taking fuel in his hand he went again as a pupil to Pragâpati. Pragâpati said to him:- 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?' He said:- 'Sir, in that way he does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this!

CHANDOGYA 8-11-3

एवमेवैष मघवन्निति होवाचैतं त्वेव ते ।

भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि ।

पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास ।

तान्येकशतꣳ सम्पेदुरेतत्तद्यदाहुरेकशतꣳ ह वै वर्षाणि ।

मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ॥ ८-११-३॥

evamevaiṣa maghavanniti hovācaitaṃ tveva te |

bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi |

pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa |

tānyekaśatam̐ sampeduretattadyadāhurekaśatam̐ ha vai varṣāṇi |

maghavānprajāpatau brahmacaryamuvāsa tasmai hovāca || 8-11-3||

3. Prajāpati said:- ‘Indra, it is so. I will explain the matter 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 Prajāpati for one hundred and one years practising brahmacarya.’ Then Prajāpati said to him—

shankara

Commentary

Word-for-word explanation:- Evam eva eṣaḥ, it is like that; maghavan, O Maghavan; iti ha uvāca, [Prajāpati] said; etam tu eva bhūyaḥ anuvyākhyāsyāmi, I will explain it once again; te, to you; vasa, stay here; aparāṇi pañca, another five; varṣāṇi iti, years; saḥ, he [Indra]; ha aparāṇi pañca varṣāṇi, for another five years; uvāsa, lived there; tāni ekaśatam sampeduḥ, one hundred and one [years] were completed; etat tat yat āhaḥ, this is what it is when people say; maghavān prajāpatau brahmacaryam uvāsa, Indra lived with Prajāpati practising brahmacārya; ekaśatam ha vai varṣāṇi iti, one hundred and one years; tasmai ha uvāca, [Prajāpati] said to him. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:- For the third time Indra returned. Prajāpati must have been very pleased with this. If the student comes back again and again with questions, then naturally the teacher is pleased. He thinks:- ‘I have a very clever student. He wants to know, and I am happy to be able to help him.’ This time he asked Indra to practise brahmacarya for just five years, as he could see Indra was almost ready. So Indra practised austerities for a total of a hundred and one years. Śaṅkara says that the reason this story has been introduced here is to show how important Self-knowledge is—that there is nothing higher and more desirable than Self-knowledge. The Indian scriptures are very clear:- If you are mainly interested in acquiring money they say:- ‘All right, have money. But remember, it will only give you happiness for a while. Very soon you will discover what a bondage it is.’ It is the same for other things—scholarship, political power, social standing, and so on. You may enjoy them if you want, but all the time you must know that they will not last long and they will not give you peace of mind. The scriptures say that it is only through Self-knowledge that you will get happiness which is eternal, which is always yours. This is why Self-knowledge is considered to be the highest goal of life.

maxmuller

3. 'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you, and nothing more than this ^[1]. Live here other five years.' He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pragâpati. Pragâpati said to him:-

Prapathaka: 151/154 (6)

CHANDOGYA 8-12-1

॥ इति एकादशः खण्डः ।

मघवन्मर्त्यं वा इदꣳ शरीरमात्तं मृत्युना ।

तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै ।

सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः ।

प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न ।

प्रियाप्रिये स्पृशतः ॥ ८-१२-१॥

|| iti ekādaśaḥ khaṇḍaḥ |

maghavanmartyaṃ vā idam̐ śarīramāttaṃ mṛtyunā |

tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai |

saśarīraḥ priyāpriyābhyāṃ na vai saśarīrasya sataḥ |

priyāpriyayorapahatirastyaśarīraṃ vāva santaṃ na |

priyāpriye spṛśataḥ || 8-12-1||

1. Indra, this body is mortal. It has been captured by death. Yet it is the base of the Self, which is immortal and formless. One who has a body is subject to both happiness and unhappiness. In fact, there is no end to happiness and unhappiness so long as one has a body. But when a person is free from the body, nothing good or bad can touch him.

shankara

Commentary

Word-for-word explanation:- Maghavan, O Maghavan [Indra]; martyam vai idam śarīram, this body is mortal [subject to death]; āttam mṛtyunā, it has been captured by death; tat, that [body]; asya amṛtasya aśarīrasya ātmanaḥ adhiṣṭhānam, is the foundation of this immortal and formless Self; āttaḥ vai saśarīraḥ priya-apriyābhyām, one who has a body is subject to good and evil; saśarīrasya sataḥ, for one who has a body; priya-apriyayoḥ apahatiḥ na asti, there is no end to good and evil; aśarīram vāva santam, but one who is without a body; priya-apriye na spṛśataḥ, is not touched by good and evil. Commentary:- Prajāpati now starts teaching Indra about the nature of the Self. He says the Self has no body and no form, yet somehow or other the Self has identified itself with the body. Why? Because of ignorance. But if the Self is supposed to be pure consciousness, pure knowledge, where has this ignorance come from? Can light and darkness coexist? Similarly, can knowledge and ignorance coexist? No. There is, in fact, no ignorance at all in the Self. Yet, somehow or other, the formless Self identifies itself with the body and imagines that whatever happens to the body happens to it. It feels it is born when the body is born, and that it dies when the body dies. Vedānta says this ignorance is temporary and it can be removed. Vedānta calls this ignorance māyā. Māyā is often translated as ‘illusion,’ but this is not quite correct. Swami Vivekananda calls it ‘a statement of fact.’ You cannot say it does not exist, but again you cannot say exactly what it is. It is anirvacanīya, indescribable. Śaṅkara often uses the example of the rope and the snake to explain how māyā works. Suppose you are walking along a road on a dark night, and you suddenly see what you think is a snake lying across the road in front of you. You are frightened and you start yelling, ‘Snake! Snake!’ Then some people living nearby come running out of their homes with lights, and you discover it is not a snake after all. It is just a rope. Another example given is that of the mirage. Suppose you are walking in a desert and you are very thirsty. In the distance you see a lake and you start walking towards it. You go on and on, but you never reach the water. Finally you realize it is just a mirage. It is all due to the effect of the sunrays on the sand. Another example is that of thinking you see silver where there is just a piece of mother-of-pearl. When you see the mother-of-pearl, you are convinced that you are seeing silver. So māyā is an error with a semblance of truth. Yet, Vedānta says, the mother-of-pearl never becomes silver, nor does the rope ever become a snake or the sand become water. Māyā has two aspects—āvaraṇa and vikṣepa. Āvaraṇa means ‘covering.’ Māyā covers the rope and hides its real nature. Vikṣepa is the projecting power of māyā. It projects the appearance of a snake where there is just a rope. This is also called adhyāsa, superimposition. Vedānta says this ignorance is just temporary. As soon as light comes, we see the rope rather than the snake. Similarly, as soon as knowledge is awakened in us, our false identification with the body is gone and we realize our true nature. Prajāpati says to Indra, ‘This body has been captured by death.’ Here Śaṅkara asks:- ‘Why does Prajāpati say this? He says this so that we will try to get rid of our ignorance quickly.’ If we are merely told that we are mortal and that some day we will die, we may say:- ‘Well, I will not die soon. I still have many years at my disposal to live as I like. I will enjoy myself as long as possible.’ But if we are told that we are already in the grips of death, that death is already at our doorstep, that it has already conquered us, we will understand that there is no time to lose. We must attain Self-knowledge immediately. The Hindu idea is that anything that has a beginning also has an end. Anything that is born must some day die. This is something we don’t like to accept. When Yama asked King Yuddhiṣṭhira what the most amazing thing was, Yuddhiṣṭhira replied, ‘The most amazing thing is that people see others dying all around them, but somehow or other they believe they will never die.’ But the fact is, the moment we are born, the process of death begins. When we are born, death comes to us and says:- ‘Here I am. I am going to follow you like a shadow. Sooner or later you will be my victim, even if I have to wait a hundred years.’ Vedānta says, however, that the Self is never born and it never dies. It is immortal. Death is for the śārīra—that is, for one who feels he is a body. So also pleasure and pain. These changing conditions afflict only the person who identifies himself with the body. This empirical world is a world of sense experience, and it is always subject to change. One moment it is hot, the next moment it is cold. One moment there is pleasure, and the next there is pain. This is the way the world goes on, continuously. But if you can get rid of the delusion that you are an embodied being, then you are no longer swayed by the changing conditions of life. You are always the same, always calm. And there is no question of pleasure and pain for you. They cannot touch you. Even if the body is affected, you are not affected. Prajāpati says the body is the adhiṣṭhānam, the abode or resting place, of the Self. Foṛ the time being the Self chooses to live in this house. Though the Self is amṛtam, immortal, and aśarīram, without a body, it identifies itself with the body and thinks it is mortal. This fact of delusion has to be recognized. We cannot ignore it. But if delusion, or ignorance, were in the nature of the Self, how could we get How do we uncover that Knowledge? How do we remove our delusion and stop identifying ourself with the body? Śaṅkara says, first we must become free from desires. We identify ourself with the body because we have desires. For example, we want to eat something. How will we eat it if we do not have a body? For any sense desire we have, we must have a body to fulfil it. And as long as we have a body, we will sometimes have pleasure and sometimes have pain. We cannot always have pleasure. Along with pleasure comes pain. Then again, some of our desires will be fulfilled, but some of them will not. And if they are not fulfilled, we will be disappointed. Vedānta says, even the desire for liberation requires a body to fulfil it. But when we attain Self-knowledge we realize a state where there is no such change. We then know our true nature, our real Self, which is never touched by the changing conditions of the world. Then Śaṅkara says, if you want Self-knowledge you must go to a teacher. But not just any teacher. You must go to one who is himself free from desires—one who is a paramahaṃsa. The word paramahaṃsa literally means a swan. A swan is said to be able to separate milk from water. If there is milk mixed with water, it will drink only the milk and leave behind the water. So a teacher who is a paramahaṃsa has developed discrimination between the real and the unreal, the permanent and the impermanent. He rejects whatever is unreal, and accepts only that which is real and immortal. That is to say, he has no more desires for anything in this world. What does such a teacher do? He shows you your real nature. Sri Ramakrishna used to explain this with the story of the tiger and the goats. Once a pregnant tigress was running after a flock of goats when she fell down exhausted and died. But as she died, she gave birth to a baby tiger. The baby tiger was adopted by the goats, and in course of time he began to eat grass and bleat just like them. All the while he thought he was a goat. Even when he grew up he never realized he was a tiger. One day a big tiger came there and was about to spring on the flock when he noticed another tiger running away frightened and bleating like a goat. Disgusted, he ran and caught hold of the grass-eating tiger and said:- ‘What are you doing here with these goats? Shame on you! You are a tiger.’ But the grass-eating tiger started crying and said:- ‘No, no, I am a goat. Let me go.’ Then the big tiger dragged the other to a river and said:- ‘Look at your reflection in the water. You look just like me. You are not a goat. You are a tiger.’ He then forced a piece of meat into the grass-eating tiger’s mouth. Getting the taste of the meat, the grass-eating tiger started to roar. So this is what the guru does. He removes our ignorance and tells us who we really are—tat tvam asi, thou art that.

maxmuller

1. 'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body ^[1]. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him ^[2].

CHANDOGYA 8-12-2

अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि ।

तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसम्पद्य ।

स्वेन रूपेणाभिनिष्पद्यन्ते ॥ ८-१२-२॥

aśarīro vāyurabhraṃ vidyutstanayitnuraśarīrāṇyetāni |

tadyathaitānyamuṣmādākāśātsamutthāya paraṃ jyotirupasampadya |

svena rūpeṇābhiniṣpadyante || 8-12-2||

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.

shankara

Commentary

Word-for-word explanation:- Aśarīraḥ vāyuḥ, air is formless; abhram vidyut stanayitnuḥ, light clouds, lightning, and thunder; etāni, all these; aśarīrāṇi, are formless; tat yathā, just as; etāni, all these; amuṣmāt ākāśāt, from the sky; samutthāya, arise; param jyotiḥ upasampadya, attain the great light [i.e., are exposed to the heat of the sun in summer]; svena rūpeṇa abhiniṣpadyante, appear in their respective forms [in the rainy season]. Commentary:- Here the idea is that even though we don’t see the Self, it is always within us. The Upaniṣad compares it with air, clouds, lightning, and thunder. In winter the sky is clear. There are very few clouds, and there are no strong winds or storms. But then as summer begins the temperature starts rising, and slowly the clouds gather. Then come the storms with their high winds and lightning and thunder. Where were the clouds and lightning during winter? They were there, but they were not visible. We see them only when the conditions are right; otherwise they are in a latent form, one with the sky. They appear from the sky, and then they merge into the sun.

maxmuller

2. 'The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light,

CHANDOGYA 8-12-3

एवमेवैष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ।

ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः ।

स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ।

ज्ञातिभिर्वा नोपजनꣳ स्मरन्निदꣳ शरीरꣳ स यथा ।

प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे ।

प्राणो युक्तः ॥ ८-१२-३॥

evamevaiṣa samprasādo'smāccharīrātsamutthāya paraṃ |

jyotirupasampadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ |

sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā |

jñātibhirvā nopajanam̐ smarannidam̐ śarīram̐ sa yathā |

prayogya ācaraṇe yukta evamevāyamasmiñcharīre |

prāṇo yuktaḥ || 8-12-3||

3. In the same way, the joyful self arises from the body and, attaining the light of the Cosmic Self, appears in his own form. This is the Paramātman, 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 horses or bullocks are harnessed to carriages, similarly prāṇa [life] remains harnessed to the body [due to karma].

shankara

Commentary

Word-for-word explanation:- Evam eva, just like that; eṣaḥ samprasādaḥ, this serene one [i.e., the individual self, after attaining Self-knowledge]; asmāt śarīrāt, from this body; samutthāya, arising; param jyotiḥ, the radiance of the Cosmic Self; upasampadya, attains; svena rūpeṇa abhiniṣpadyate, appears in his own form; saḥ uttama puruṣaḥ, this is the Supreme Being; saḥ tatra paryeti, he goes about; jakṣat krīḍan ramamāṇaḥ, eating, playing, and enjoying himself; strībhiḥ vā, with women; yānaiḥ vā, or in carriages; jñātibhiḥ vā, or with relatives; na smaran, not remembering; upajānam idam śarīram, this body in which he was born; yathā, just as; saḥ prayogyaḥ, an animal [a horse or bullock]; ācaraṇe yuktaḥ, is harnessed to a carriage [or chariot]; evam eva, like that; ayam prāṇaḥ, this life; asmin śarīre yuktaḥ, is harnessed to the body. Commentary:- The question here is, who is the enjoyer? It is the self. This is something basic to Vedānta philosophy. The self is the master. The body is like a house, and the self is like the owner of the house. Just as the owner of a house can change his house at any time, so also, the self can change its body at any time. Here the relationship of the self with the body is clearly brought out. The self is immortal and aśarīra, without a body. But, like lightning or clouds, the self is sometimes manifest in a form. With ordinary people the distinction between the self and the body is not noticeable, but with an enlightened person the distinction is quite conspicuous. In all his manners and his way of speaking, you see that the enlightened person is using his body as his instrument. He is always conscious that he is the self. He may be eating or drinking or talking or moving about like anyone else, but still you see there is a difference. An ordinary person is not his own master. He is a slave to his body and mind. But a knower of the Self has conquered the body and the mind and can make them behave as he wants. He is merely the draṣṭā, the spectator. He sees the world going on with all its madness, and to him it is great fun, because he is totally unaffected and untouched. Vedānta keeps trying to convince us of the fact that happiness is not outside. It is not dependent on any objective circumstances. It is all within. If happiness were dependent on external conditions then why doesn’t the same thing give happiness to everyone? Some people are very happy if they get some sweets to eat. But there are other people who don’t care for sweets at all. If the sweets were the source of happiness they should make everyone happy, but they don’t. There are people who, in spite of seemingly unfavorable circumstances, are very happy. They know that they don’t have to seek for happiness outside. They find it within. But this is not to say a knower of the Self is cold and indifferent. Śaṅkara says, 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. If others are happy, you are happy. If others are in pain, you are also in pain. Now we are separate from others because we think we are the body and we identify ourself with our body. Yet still we talk of love, compassion, of sharing the sorrows and sufferings of others. How can we share them? We can’t. We may have pity on someone, but often that pity is accompanied by a sense of superiority. By showing pity we are often merely showing our arrogance. This is why the Taittirīya Upaniṣad says that when you give someone something, give it with respect. You may give something to a beggar. He may be in rags. Never mind, he is God. You should feel grateful to him that he is accepting your offering. The Upaniṣad also says, if you cannot give with respect then it is better not to give at all. You will hurt the other person’s self-respect. So whatever you give, give with love and humility. When you give something, you are giving it to your own Self, because you are everywhere—in the small, in the big, in a human being, and in an insect.

maxmuller

3. 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self ^[1]) He (in that state) is the highest person (uttama pûrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born ^[2]. 'Like as a horse attached to a cart, so is the spirit ^[3] (prâna, pragñâtman) attached to this body.

CHANDOGYA 8-12-4

अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः ।

पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा ।

गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स ।

आत्माभिव्याहाराय वागथ यो वेदेदꣳ श‍ृणवानीति ।

स आत्मा श्रवणाय श्रोत्रम् ॥ ८-१२-४॥

atha yatraitadākāśamanuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ |

puruṣo darśanāya cakṣuratha yo vededaṃ jighrāṇīti sa ātmā |

gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa |

ātmābhivyāhārāya vāgatha yo vededam̐ śa‍ṛṇavānīti |

sa ātmā śravaṇāya śrotram || 8-12-4||

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 Self] is. The eye is the instrument through which the Self sees. Next, the one who knows ‘I am smelling this’ is the Self. The organ of smell is the instrument through which the Self smells. Next, the one who knows ‘I am speaking this’ is the Self. The organ of speech is the instrument through which the Self speaks. Next, the one who knows ‘I hear this’ is the Self. The organ of hearing is the instrument through which the Self hears.

shankara

Commentary

Word-for-word explanation:- Atha, then; yatra etat cakṣuḥ, where this organ of vision is; ākāśam anuviṣaṇṇam, lying inside the space [in the eye]; saḥ cākṣuṣaḥ puruṣaḥ, that is the deity presiding over the eye; darśanāya cakṣuḥ, the eye is the instrument of vision; atha, then; yaḥ veda, one who knows; idam jighrāṇi iti, I smell this; saḥ ātmā, that is the Self; gandhāya ghrāṇam, the organ of smell is the instrument of smelling; atha, then; yaḥ veda, one who knows; idam abhivyāharāṇi iti, I speak this; saḥ ātmā, that is the Self; abhivyāhārāya vāk, the organ of speech is the instrument of speaking; atha, then; yaḥ veda, one who knows; idam śṛṇavāni iti, I hear this; saḥ ātmā, that is the Self; śravaṇāya śrotram, the ear is the instrument of hearing. Commentary:- The Upaniṣad is saying that the Self is within us, and that the Self makes use of the organs for its experience in this empirical world. ‘I see, I hear, I speak’—who is this ‘I’? When I say, ‘I see,’ do I mean the eyes are seeing something by their own power? No. The Self is behind the eyes, and the Self uses them for its own purpose. The eyes are not independent. When we die, all our organs may be intact, yet we won’t be able to see or hear anything. You may ask, ‘How do I know that the Self is working through the organs?’ Vedānta says, suppose you are absent-minded and are absorbed in thinking something. Someone may come and stand before you and say something, but you don’t see him at all. Now who is it that is absorbed? It is the Self. The Self has withdrawn itself from the sense organs, and because of this they are not able to operate in the way they normally do. Earlier Prajāpati had told Indra and Virocana that the person in the eyes is the Self. Indra took it to mean that his own reflection was the Self. 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 Self is. The Self is hiding there, as it were. Prajāpati uses the word puruṣa to refer to the Self. Here puruṣa does not mean ‘male,’ as it does in Bengali. The word puruṣa literally means pure śayate—that is, ‘one who is lying,’ or ‘hidden’ (śayate) ‘in a place’ (pure). Who does the organ of smelling work for? The Self. All our organs are servants of the Self. The person in the eye uses the eye to see and the organ of smelling to smell. When the Self, the puruṣa, wants to speak, it uses the organ of speaking. And when it wants to hear, it uses the organ of hearing.

maxmuller

4. 'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.

CHANDOGYA 8-12-5

अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः ।

स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते ।

य एते ब्रह्मलोके ॥ ८-१२-५॥

atha yo vededaṃ manvānīti sātmā mano'sya daivaṃ cakṣuḥ |

sa vā eṣa etena daivena cakṣuṣā manasaitānkāmānpaśyanramate |

ya ete brahmaloke || 8-12-5||

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

shankara

Commentary

Word-for-word explanation:- Atha, next; yaḥ veda, that which knows; idam manvāni iti, I am thinking this; saḥ ātmā, that is the Self; manaḥ asya daivam cakṣuḥ, the mind is its divine eye; saḥ vai eṣaḥ, that [Self]; etena daivena cakṣuṣā manasā, with the help of the divine mental eye; etān kāmān paśyan ramate, enjoys seeing the things it likes; yaḥ ete brahmaloke, those which are in Brahmaloka. Commentary:- Next comes the mind. The mind is the principal organ. The Self works through the mind, and by means of the mind it works through the eyes, ears, and other organs. You may remember the example given in the Kaṭha Upaniṣad:- The Self is the master of the chariot, the mind is the charioteer, and the organs are the horses. The mind is directly responsible for keeping the organs under control. The mind is called here the daivam cakṣuḥ, the divine eye, because the Self sees through the mind. The mind is extraordinary. 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.

maxmuller

5. 'He who knows, let me think this, he is the Self, the mind is his divine eye ^[1]. He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices.

CHANDOGYA 8-12-6

तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाꣳ सर्वे च ।

लोका आत्ताः सर्वे च कामाः स सर्वाꣳश्च लोकानाप्नोति ।

सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह ।

प्र्जापतिरुवाच प्रजापतिरुवाच ॥ ८-१२-६॥

taṃ vā etaṃ devā ātmānamupāsate tasmātteṣām̐ sarve ca |

lokā āttāḥ sarve ca kāmāḥ sa sarvām̐śca lokānāpnoti |

sarvām̐śca kāmānyastamātmānamanuvidya vijānātīti ha |

prjāpatiruvāca prajāpatiruvāca || 8-12-6||

6. This Self is worshipped by the gods. This is why all worlds and all desirable things are within their grasp. One who fully understands and realizes this Self [with the help of teachers and the scriptures] is able to attain whatever worlds and whatever desirable things he wants. This is what Prajāpati taught Indra.

shankara

Commentary

Word-for-word explanation:- Tam vai etam devāḥ ātmānam upāsate, that is the Self which the gods worship; tasmāt, this is why; sarve ca lokāḥ, all the worlds; teṣām āttāḥ, are within the grasp of them [the gods]; sarve ca kāmāḥ, and all things they desire; sarvān ca lokān, all worlds; sarvān ca kāmān, and all things one desires; āpnoti, one attains; yaḥ tam ātmānam anuvidya, one who knows the Self; vijānāti iti, and has a direct, personal experience of it; prajāpatiḥ ha uvāca prajāpatiḥ uvāca, this is what Prajāpati taught. Iti dvādaśaḥ khaṇḍaḥ, here ends the twelfth section. Commentary:- Here the Upaniṣad is praising Self-knowledge in order to tempt us to attain it. Earlier the Upaniṣad said, ‘Na alpe sukḥam asti’—there is no happiness in the finite, in what is small or limited. Only in bhūmā, the infinite, is there happiness. Bhūmā is infinite in terms of both time and space. Whatever is limited by time and space cannot give us peace and happiness. Even the state of a god or goddess is a limitation, according to Hinduism. By virtue of the kind of life you have lived and the good things you have done, you may be elevated to the position of a god or goddess. But that position is only temporary. When your term expires, you are right back where you Śaṅkara says the Upaniṣad does not mean to say that this state can be attained only by gods and goddesses. It is for human beings also. In fact, it is our very birthright. The story of Indra and Virocana going to Prajāpati for Self-knowledge shows that we are all suffering from discontent. We are always seeking something, though we may not know exactly what it is. Even the gods and goddesses in heaven are not content. After many births they have attained the status of a god or goddess, and they seem to have everything they desire, yet still they are not satisfied. This is why Indra went to Prajāpati and spent a hundred and one years practising austerities to get the knowledge of the Self. The Upaniṣad says again and again that Self-knowledge is the highest. If you attain that you attain everything.

maxmuller

6. 'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragâpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Pragâpati, yea, thus said Pragâpati.

Prapathaka: 152/154 (1)

CHANDOGYA 8-13-1

॥ इति द्वादशः खण्डः ।

श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व ।

इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य ।

धूत्वा शरीरमकृतं कृतात्मा ।

ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति ॥ ८-१३-१॥

|| iti dvādaśaḥ khaṇḍaḥ |

śyāmācchabalaṃ prapadye śabalācchyāmaṃ prapadye'śva |

iva romāṇi vidhūya pāpaṃ candra iva rāhormukhātpramucya |

dhūtvā śarīramakṛtaṃ kṛtātmā |

brahmalokamabhisaṃbhavāmītyabhisaṃbhavāmīti || 8-13-1||

1. From the dark may I attain the diverse. From the diverse may I attain the dark. Like a horse shaking its fur [to remove the dirt], I will shake off whatever spot I may have on my character. Like the moon freeing itself from the mouth of Rāhu [and regaining its brightness], I will, having accomplished everything, lay down this body and attain that eternal Brahmaloka.

shankara

Commentary

Word-for-word explanation:- Śyāmāt śabalam prapadye, from the dark may I attain the diverse; śabalāt śyāmam prapadye, from the diverse may I attain the dark; aśvaḥ romāṇi iva, as a horse [shakes] its fur; pāpam vidhūya, I will shake off any shortcomings [I have]; candra iva rāhoḥ mukhāt pramucya, as the moon gets free from the mouth of Rāhu; dhūtvā śarīram, laying down the body; kṛtātmā, having accomplished everything; akṛtam, eternal; brahmalokam, Brahmaloka; abhisambhavāmi iti abhisambhavāmi iti, I will attain, I will attain. Iti trayodaśaḥ khaṇḍaḥ, here ends the thirteeenth section. Commentary:- This is a meditation mantra. It contains the essence of all that has been said before in this Upaniṣad. There are two important words used here—śyāma and śabala. Śyāma means ‘dark,’ or ‘black.’ Śyāmā is the feminine form, and it is also a name of Mother Kālī. Śaṅkara says that śyāma is gambhīraḥ varṇaḥ, a deep colour—that is to say, it is not perceptible to our sense organs. When we say something is dark, it suggests that it is difficult to know. Mother Kālī is said to be dark because we really do not know what or who she is. Here the word śyāma refers to Brahman, because Brahman also is difficult to know. Where do we realize Brahman? Within us, within the heart. Śabala means many-coloured, or with many forms. It stands for Brahmaloka. It is the multiplicity outside. The idea is, what is inside is also outside. The One becomes the many. Suppose you enter a room where there are a hundred mirrors. What do you see? You see a hundred reflections of yourself. Or suppose the moon is shining above and there are many pots of water on the ground. In each pot there is a reflection of the moon, but there is in reality only one moon. How do we realize this—that the One becomes the many? Through cittaśuddhi, purification of the mind. Your mind is like a mirror. If the mirror is clean you have a very clear reflection of yourself. But if there is dust and dirt on the mirror you cannot see your reflection very well. The Upaniṣad has again and again been emphasizing this need for purification of the mind. It is not something that is attained all of a sudden. It does not happen by a fluke. It comes only after years of hard struggle and self-discipline. Two illustrations are given here in this verse. The first is about a horse. When a horse has dirt on his body, he wants to get rid of it. He does not like something unnatural sticking to his fur. What does he do? He shakes his body. So also, we have the dirt of ignorance, egotism, and other things clinging to our mind, but they are not part of our real nature and we must get rid of them. We must shake them off. How? Through discrimination:- ‘I am not this body, nor am I identified with anything the body is identified with, such as caste or country. These are all superimpositions. My real Self is always pure, without birth, without death.’ When you practise this kind of discrimination, slowly the conviction grows on you that you are not the body, that you are the Self, separate from the body. The second illustration is taken from the myth of the churning of the ocean. In ancient times the gods and the demons decided to churn the ocean to obtain the nectar of immortality so that they would never die. After much difficulty they managed to get the nectar, and then the gods tricked the demons and snatched it away so they could have it all for themselves. When the nectar was being distributed among the gods, the sun and the moon noticed that Rāhu, a demon, was hiding among them and they shouted a warning. But it was too late. Rāhu was able to get a taste of the nectar just before his head was cut off. Thus the rest of his body perished but his head became immortal, and that head is forever chasing his enemies, the sun and the moon. When there is an eclipse of the moon, it is said that Rāhu has swallowed the moon. But because Rāhu has no body, the moon soon comes out from the bottom of his head and we again see the shining form of the moon. The Upaniṣad says that it is as if we were all within the mouth of Rāhu. We have all been swallowed by ignorance, as it were. By nature we are the luminous Self, but the light of the Self has been covered by the darkness of ignorance. Somehow or other we have to free ourselves from the mouth of Rāhu and we will then regain our inherent splendour. Vedānta says, if you are Brahman you have always been Brahman. It is not that you are attaining something new. When you realize Brahman, you realize what you have always been. It is like a prince kidnapped by some beggars when he is just a baby. As he grows up among the beggars, he behaves just like them. He never realizes he is a prince. But one day some people discover him and take him to the palace and tell him he is the prince. He was always the prince, only he did not know it. There is a wonderful example told by Holy Mother. There was a large diamond lying on the ground near a bathing ghat. Everyone thought it was a piece of glass, and those who came to bathe there used to scrape the dirt off their feet by rubbing them on the diamond. One day a jeweller saw it and realized it was a diamond. Hadn’t it always been a diamond? Similarly, you have always been Brahman, only you did not know it. Vedānta says we have placed our own hands over our eyes and we are saying:- ‘Help! I can’t see anything. I am blind.’ We have always been telling ourselves that we are worthless and good for nothing. Now we must reverse our thinking. We must tell ourselves that we are pure, free, and divine. Vedānta does not claim it can perform any miracles. It does not have any strange, magical formulas. What Vedānta says is very simple and straightforward—Tat tvam asi, thou art that. Vedānta tries to awaken the power that is already lying dormant within us. And in how many different ways it tries. Śaṅkara says the scriptures are ādaravati, affectionate, like a mother. Perhaps you want to eat only sweets and nothing else, but the doctor has said you should not eat sweets. What does your mother do? She will go on coaxing you in different ways to eat what is good for you. Similarly, the Upaniṣad goes on coaxing us to attain Self-knowledge. The Upaniṣad is telling us we are now mesmerized into thinking we are good for nothing, a sinner, a slave. We have to get out of the grips of this delusion, like the moon gets out of the mouth of Rāhu. We have to shake off this delusion, like the horse shaking off the dirt on its fur. We then attain a state which is called akṛtam, uncreated. Whatever is created will be destroyed. If we build a house, then some day or other it will be destroyed. But that which is uncreated, which is not the effect of anything, is eternal. It will never come to an end. Self-knowledge is not something created in us. It is not a product. Nor is it the result of anything.

maxmuller

1. From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu ^[1]. Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it.

Prapathaka: 153/154 (1)

CHANDOGYA 8-14-1

॥ इति त्रयोदशः खण्डः ।

आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा ।

तद्ब्रह्म तदमृतꣳ स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये ।

यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशोविशां ।

यशोऽहमनुप्रापत्सि स हाहं यशसां यशः ।

श्येतमदत्कमदत्कꣳ श्येतं लिन्दु माभिगां लिन्दु ।

माभिगाम् ॥ ८-१४-१॥

|| iti trayodaśaḥ khaṇḍaḥ |

ākāśo vai nāma nāmarūpayornirvahitā te yadantarā |

tadbrahma tadamṛtam̐ sa ātmā prajāpateḥ sabhāṃ veśma prapadye |

yaśo'haṃ bhavāmi brāhmaṇānāṃ yaśo rājñāṃ yaśoviśāṃ |

yaśo'hamanuprāpatsi sa hāhaṃ yaśasāṃ yaśaḥ |

śyetamadatkamadatkam̐ śyetaṃ lindu mābhigāṃ lindu |

mābhigām || 8-14-1||

1. That which is described as space manifests names and forms. These names and forms are within Brahman. Brahman is immortal; it is the Self. May I attend the court of Prajāpati. May I attain the fame of a brāhmin, and also of a prince and a merchant. I wish to have real fame. I want to be famous among all famous people. May I not have to be born again and have a body covered with blood and dirt, which is toothless and at the same time always wanting to eat.

shankara

Commentary

Word-for-word explanation:- Ākāśaḥ vai nāma, that which is described as ‘space’; nāmarūpayoḥ nirvahitā, is manifest through names and forms; te, those [names and forms]; yat antarā, are within that; tat brahma, that is Brahman; tat amṛtam, that [Brahman] is immortal; saḥ ātmā, it is the Self [the inmost being in everyone]; prapadye, may I be able to enter; sabhām veśma, the court; prajāpateḥ, of Prajāpati; aham bhavāmi yaśaḥ brāhmaṇānām, may I attain the fame of a brāhmin; yāśaḥ rājñām, the fame of a prince; yaśaḥ viśam, the fame of a merchant; aham yaśaḥ anuprāpatsi, I wish to have real fame; saḥ ha aham yaśasām yaśaḥ, I want to be famous among all famous people; mā abhigām, may I not be born again; śyetam adatkam adatkam śyetam lindu, so that I may not have a body covered with blood and dirt, and which is toothless yet always wanting to eat. Iti caturdaśaḥ khaṇḍaḥ, here ends the fourteenth section. Commentary:- How do we meditate on the infinite? One way is to think of ākāśa, space. Sri Ramakrishna used to advise this also. If we can think we are one with the infinite, then slowly the consciousness that we are the body, that we are limited and bound, will go. We must not make the mistake of thinking that Brahman and ākāśa are the same, however. They are by no means synonymous. Ākāśa is matter, and Brahman is not. Brahman is pure consciousness. But often we find that, just to give us some idea of what Brahman is like, ākāśa is used as an example. This is because we cannot see it or feel it, yet we know it is everywhere. How do we identify something or someone? Only by mentioning its name and form. If we take away the names and forms, there is just one vast Existence. I am Existence. You are Existence. Everything is Existence, Sat. And this Sat is one and undivided. But as soon as we give something a form and a name, it becomes individualized. Then one individual becomes separate from another. The Upaniṣad says, that in which all these names and forms exist, and which is unattached and unaffected by them, is Brahman.

maxmuller

1. He who is called ether ^[1] (âkâsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self. I come to the hall of Pragâpati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men ^[2]. I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode ^[3]; may I never go to it.

Prapathaka: 154/154 (1)

CHANDOGYA 8-15-1

॥ इति चतुर्दशः खण्डः ।

तधैतद्ब्रह्मा प्रजापतयै उवाच प्रजापतिर्मनवे मनुः ।

प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः ।

कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे ।

स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि ।

सम्प्रतिष्ठाप्याहिꣳसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः ।

स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसम्पद्यते ।

न च पुनरावर्तते न च पुनरावर्तते ॥ ८-१५-१॥

|| iti caturdaśaḥ khaṇḍaḥ |

tadhaitadbrahmā prajāpatayai uvāca prajāpatirmanave manuḥ |

prajābhyaḥ ācāryakulādvedamadhītya yathāvidhānaṃ guroḥ |

karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe |

svādhyāyamadhīyāno dharmikānvidadhadātmani sarvaindriyāṇi |

sampratiṣṭhāpyāhim̐sansarva bhūtānyanyatra tīrthebhyaḥ |

sa khalvevaṃ vartayanyāvadāyuṣaṃ brahmalokamabhisampadyate |

na ca punarāvartate na ca punarāvartate || 8-15-1||

1. Brahmā taught this knowledge of the Self to Prajāpati, and Prajāpati taught it to Manu. Manu, in his turn, taught it to all human beings. A young man goes to live at his teacher’s house and serves him, and when he is free he studies the Vedas in the prescribed manner. After finishing all his studies, he goes back home and marries. But he continues to study the scriptures in a sacred place. He also teaches his children and disciples in such a way that they will be religious. He keeps all his senses under control and avoids violence unless he is at a holy place. This is how he lives his whole life. Then after death he goes to Brahmaloka, and he is not born again, he is not born again.

shankara

Commentary

Word-for-word explanation:- Tat ha etat, this [knowledge of the Self, which has so long been discussed]; brahmā prajāpataye uvāca, Brahmā taught Prajāpati [i.e., to Kaśyapa]; prajāpatiḥ manave, Prajāpati [taught] Manu; manuḥ prajābhyaḥ, Manu [taught] his own children [i.e., to all human beings]; yathā-vidhānam, strictly according to the prescribed rules; vedam adhītya, studying the Vedas; guroḥ karma atiśeṣena, in the time he is free after serving the teacher; abhisamāvṛtya ācāryakulāt, after returning home from the teacher’s house; kutumbe, he marries; śucau deṣe, in a holy place; svādhyāyam adhīyānaḥ, studying the scriptures regularly and as the occasion demands; dhārmikān vidadhāt, teaching his children and disciples to be truly religious; ātmani sarvendriyāṇi sampratiṣṭhāpya, withdrawing all organs into himself; ahiṃsan sarvabhūtāni, practising non-in-jury to all living beings; anyatra tīrthebhyaḥ, except at a holy place; saḥ khalu evam vartayan, he lives in this way; yāvat āyuṣam, to the end of his life; brahmalokam abhisampadyate, goes to Brahmaloka; na ca punaḥ āvartate na ca punaḥ āvartate, and he does not return, he does not return [to this world again]. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section. Iti chāndogya upaniṣadi aṣṭamaḥ adhyāyaḥ, here ends the eighth chapter of the Chāndogya Upaniṣad. Commentary:- The Chāndogya Upaniṣad has altogether eight chapters, the first five of them being devoted to karma (worship), and the last three being almost exclusively devoted to ātmā-jñāna (Self-knowledge). One may ask, ‘Why waste so much space on worship?’ The answer is that worship is necessary in order to attain citta-śuddhi (purification of the mind). A pure mind is like a clean mirror. If you stand before a clean mirror, you can see yourself clearly. Similarly, when your mind is purified, the Self reveals itself to you. You then know that your self is the Self of all and you are one with all. The Upaniṣad says here that as soon as you receive the sacred thread, you go and live with your teacher as a brahmacārin. You become part of his family. You serve him in various ways, and he teaches you all that you need to know. Though you must work hard serving the teacher and also studying the scriptures, in the long run you learn more from the way your teacher lives. He shows you what kind of person you have to be. If the teacher is satisfied with your progress, he permits you to go back home. This permission is called samāvartan—a convocation, in common parlance. You may or may not go back home. If you return home, you may marry and raise a family. The scriptures tell you what sort of life you have to live there. As a householder, you have many obligations to fulfil, and you fulfil them as best you can, following the scriptures. There are two kinds of brahmacārins:- The ṇaiṣṭhika brahmacārins never marry. They remain with the teacher and are life-long celibates. The upakurvāṇa brahmacārins live with the teacher for twelve years as celibates, and then they may return home and marry. But no matter whether you remain with the teacher or you return home and become a householder, you are required to continue studying the scriptures. And you must study them according to the rules laid down about place and time. This is called svadhyāya. Along with svadhyāya, you are also required to practise ahiṃsā, non-violence. The Upaniṣad says you must NOTE:- Missing pages!!! ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्च्क्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिकारणमस्त्वनिकारणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॥ इति अष्टमोऽध्यायः ॥ ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ इति छान्दोग्योऽपनिषद् ॥ ॐ āpyāyantu mamāṅgāni vākprāṇaśckṣuḥ śrotramatho balamindriyāṇi ca sarvāṇi | sarvaṃ brahmaupaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanikāraṇamastvanikāraṇaṃ me'stu | tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu || || iti aṣṭamo'dhyāyaḥ || || ॐ śāntiḥ śāntiḥ śāntiḥ || || iti chāndogyo'paniṣad ||

maxmuller

1. Brahmâ (Hiranyagarbha or Paramesvara) told this to Pragâpati (Kasyapa), Pragâpati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tîrthas ^[1] (sacrifices, &c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return.

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्च्क्षुः

श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।

सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म

निराकरोदनिकारणमस्त्वनिकारणं मेऽस्तु ।

तदात्मनि निरते य उपनिषत्सु धर्मास्ते

मयि सन्तु ते मयि सन्तु ॥

॥ ॐ शान्तिः शान्तिः शान्तिः ॥

॥ इति छान्दोग्योऽपनिषद् ॥

oṃ āpyāyantu mamāṅgāni vākprāṇaśckṣuḥ

śrotramatho balamindriyāṇi ca sarvāṇi |

sarvaṃ brahmaupaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma

nirākarodanikāraṇamastvanikāraṇaṃ me'stu |

tadātmani nirate ya upaniṣatsu dharmāste

mayi santu te mayi santu ||

|| oṃ śāntiḥ śāntiḥ śāntiḥ ||

|| iti chāndogyo'paniṣad ||