Chandogyopanishad

Chilukuru Venkateswarlu Tyttireeya, Isavasya, Aitareya and Kena Upanishads

Year : 2014

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(ii) Dedicated to my foster parents

Sri Chilukuru Punniah Smt. Chilukuru Syamalamba

Sree Chilukuru Punnaiah son of Lakshmi Narayana born at Pidaparru, Tenali Tq. He studied Vedas and Sastras. He died at an early age. He had no children and hence he gave the power to his wife to adopt a son for him. Srimathi Chilukuru Syamalamba daughter of Jandhyala Sriramalu born at Syamalambapuram near Kaikalluru, Krishna district. She has adopted me as her son in 1945. She did my Upanayanam, marriage etc. She brought me up affectionately. While I moved to Chennai to pursue my career she came and stayed with me. Before her death she went back to Vijayawada and died in our own house. I too have great regard and love for my foster parents. I feel I am privileged to dedicate this Tyttireeyopanishattu to my foster parents.

- Chilukuru Venkateswarlu

(iii) BETWEEN YOU AND ME

Society is rotten and stinking – It is our duty to protect and preserve it. If our body fell sick it will not affect the society. But if the mind gets sick, the society gets rotten. Why? Mind is the mother of all desires. Even the waves in a sea might stop but the desires in a mind will not stop. Many more desires crops up even before the first one is fulfilled. When the desires did not fulfil, the man gets angry. Anger breeds hatredness. Hatredness breeds vengeance. Vengeance gives birth to violence. Such a person will resort to heinous crimes to fulfill his desires. Greed overpowers mind and encourages achieving his desires in all unrighteous ways. The greed will not die even if he is imprisoned. Why a man resorts to that? Is it due to lack of love for his own dharma and sadacharams? or does he disregards to the laws of land? Or does he lacks fear for the king (Constitution)? Or is it due to the lack of devotion to the god? In olden days people strive in gurukulams till they attain perfect knowledge. Our puranas reveals us that Rama and Krishna also entered in gurukulams for knowledge. Even a hundred years ago the grand parents

(iv) used to make their kids to sit on their stomachs and teach them to recite the morals from Neeti satakams like Vemana and sumati satakams . They inculcate devotion in their tender minds with stories of Prahlada and Gajendra. Thus they train their minds on Ethics on one side and devotion on god on the other side. Oh! What a great solid system that existed just before a century? Now this system is disappeared under the guise of secularism. Even grand parents do not know ethics and values of life. What can they teach to their children? On the other hand they are questioning “What gain my child benefit by learning time old morals? We want to make him an actor or a doctor etc” In this manner even the parents themselves are brain washing the child. While the Parents are dreaming the future of their children they are missing natural love and affection from their parents. As the parents are pushing their children to coaching centres and for campus selection, in turn the children also are driving their parents to old age homes when they are grown up. The undue growth of old age homes should be an eye opener to the greedy parents. Many Doctors, Layers, administrators politicians and many other professionals are being produced in the above manner and ruling the society. As a result ethical values are disappeared and jungle law prevailed. There is no protection for a common man. Possession of wealth, at any cost, is the order of the day. These are all off shoots of mental sickness. They are not visible to the doctors. Even Laws of the land also could not catch them. If one in a million is caught, he is boasting without shame that he will come out from the jail, like a cleaned pearal. Unless the mind is controlled this disease can not be cured. If mind becomes desireless it listens to sadbudhi. If it listens to sadbudhi, chittam becomes pure and associates close to antahkaranam. (In fact manassu, budhi, chittamu and Antahkaranam are all one and one and to the size of an atom, situates in hrudayam). Our society is built on Sanatana Dharma. Vedas are authority for those dharmas. The great rishis took out the essence from Vedas and

(v) framed in the form of Upanishads, sastras and puranas. Those dharmas were further simplified in the form moral poems, devotional stories and the grand parents were taught to their kids at a very infant age. Now that time old tradition disappeared. But it is not a difficult task for the almighty to put it back. In fact these thoughts are not mime. I am only an instrument, in the hands of my guru Sri Ramakrishna Paramhansa. Thought the society is rotten and stinking, people did not lost devotion towards God. The unending Qs of devotees at all temples is an evidence of their devotion towards God. This element of bhakti bhavana is enough to retreat the lost peace and hormoney in the society. Is not a small seed brings out a huge banian tree? Now let us came to the point. In marketing terminology the term P.O.P (Point of Purchase) occupies a significant place. Which means; normally a business man keeps many more articles useful to his customers with a view of serving him better. If a customer comes to buy an article, he buys some more articles also useful for him. In the same way T.T.D Board also providing several Savas to the Lord so as the devotees can avail a seva of their choice. For the first time I went to Tirumala to have a darshan of Lord Venkateswara in 1945. At that time a road was laid and dedicated for the service of devotees. In those days one bus used to come in the morning to Tirumala and the same bus returns to Tirupati before sunset. Devastanam used to provide us vessels freely and we used to cook our own food. Hardly there were 2 or 3 special services were there apart from dharma dersanam. Now the situation is different. Devotees are waiting in Q complex between 5 to 20 hours for darsan. Though they are confined in their comportments physically, but their minds are not confined at the lotus feet of Lord Venkateswara. Unless their mind is also made confined on god related matters, they will not get Poorna Phalam.

(vi) Keeping in view of the above, and as guided by my Gurudev I brought out 50 titles from Ramayanam, Bhagavatam, Mahabharatam etc in an abridged from not expecting 150 pages. I made an appeal to the Board of Trustees to distribute those epics freely who are all standing in Q complexes jas long as they continue the scheme of annadanam. In case the devotees develop taste in Sanatana dharmas, ethics and Sadacharams they may go for its originals and enrich their knowledge. In fact this is a divine cause. It is the duty of the god to propagate Sanatana dharma among the people. T.T.D has enough funds to for Dharma Pracharam at their command. In case they need more funds, people will stand in Q to donate for this divine cause. That is why Mahatma Gandhi advised “Choose the right cause, means follow”. Human mind is like a balance with two pans. As they enrich purity of their mind by reciting these epics, the worldly desires, greed and other impure qualities will disappear. In other words the society which is on the verge of rotting will comeback and start practicing its time old Sanatna dharmas. As instructed by my Gurudev I ventured to put this proposal before the learned T.T.D managing committee. Rest Lord Venkateswara will take care.

- CHILUKURU VENKATESWARLU

(vii) Free Distribution of Other Publications as Swamivaari Prasadam

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11. `≥·uÎsÜ≥∂Ñ¨x+¨`«∞Î 1. Sri Ramavatara Tatwam : 1. NHõ$+¨µ‚x ÉÏÅºbÅÅ∞ Balakandam Ayodhya Kandam 2. HõOã¨ ã¨OÇ¨~°O Aranya Kangam 3. tâ◊√áêÅ =^èŒ Kishkinda Kandam 4. ‰õΩKÕÖ’áêMÏº#O Sundara Kandam 5. =∞Ç¨ÉèÏ~°`«OÖ’ ^èŒ~°‡É’^èŒ Yudha Kandam 6. =∞Ç¨ÉèÏ~°`« Hõ^äŒÅ∞ Uttara Kandam 7. =∞Ç¨ÉèÏ~°`«OÖ’ =∞Ç¨"åHÍºÅ∞ 2. Tyteereeyopanishad 8. NHõ$+¨µ‚x ~å[hu[˝`« 3. Prasnopanishad 9. NHõ$+¨µ‚x ã¨~°ﬁ[˝`« 4. Isavasyopanishad 10. N=∞„^•=∂Ü«∞}O 5. Kenopanishad (ÉÏÅHÍO_»O, JÜ≥∂^èŒºHÍO_»O, J~°}ºHÍO_»O 6. Mandukyopanishad H˜+≤¯O^èŒHÍO_»O, ã¨∞O^Œ~°HÍO_»O, 7. Kathopanishad Ü«Ú^ŒúHÍO_»O,L`«Î~°HÍO_»O) 11. `≥·uÎsÜ≥∂Ñ¨x+¨`«∞Î 8. Mundakopanishad 12. ˆH<ÀÑ¨x+¨`«∞Î 9. Chandogyopanishad 13. Ñ¨~°Ö’HõO – Ñ¨Ù#~°˚#‡ 10. Bruhadaranyakopanishad 14. q"åÇ¨Ï=º=ã¨÷ 11. Punarapi Jananam... 15. JÑ¨~ÀH∆Í#∞Éèí∂u 12. Sri Krishna - a Diplomat and Statesman 13. Sri Krishna Tatwam 14. Mabhabharatam : 18 parvas

1. The above books will be available in Hindi, Tamil and Kannada very soon! 2. These books are available under subsidised rates at all book stalls of Ramakrishna Mutt.

(viii) Contents

Dedicated to my foster parents . . . . . 3

Between You and Me . . . . . 12

Santhi pathamu . . . . . 17

Chapter 1 . . . . . 18

Chapter 2 . . . . . 36

Chapter 3 . . . . . 49

Chapter 4 . . . . . 64

Chapter 5 . . . . . 75

Chapter 6 . . . . . 87

Chapter 7 . . . . . 98

Chapter 8 . . . . . 105 (x) Chandogyopanishad

Chandogyopanishad comes from the talavakaara brahmanam in Sama veda. Ado Sankara has written his Bhashyam for Chandogya and his disciple Sri Ananda Giri has written ‘teekaa’ for the same. This Upanishad gives prominence to ‘aupanishadopasana’. Which is eminently useful in daily life. It specifies ways to mediatate on the various divine figures described in the Vedas and reach human goals thereby. In upanishads, we find vomkaropasana,samopasana, annopasana, pranopasana, vyahrutyupasana, gaayathryupasana and many other upasanas. One who does Upasana by becoming one with the devata of the Upasana – is said to get all the strengths and powers of the devata – but this needs deep devotion and concentration. Ordinarily, all Upanishads strive to focus on acquiring wisdom or Jnana, which alone liberates totally and finally. But, Upasanas help a lot in that process; therefore, these are also mentioned in them. Chandogya focus on many such upasanas. In general, Upasana can be either Brahmopasana or prateekopasana. In Brahmopasana, sadhaka will perform Upasana focusing on one of the Gunas supposedly describing Brahma – like anada (bliss), ne without a second (adviteeya) , one without a beginning or end (amrutatva) and so on. In the second type, the sadhaka takes up a thing or idea represenrting in ophysical form the Brahman – that is, he chooses a prateeka – and performs Upasana thereon. This again is of two types. (i) sampad-upasana in which we imagine highest qualities in small things. Imagining food as brahma is one such.m (ii) Adhyasa-upasana: we imagine all the gunas of a devata in a prateeka and perform Upasana.

Chandogyopanishad 1 All these are intended to take us along to the Brahman in either of two ways. From saguna to nirguna brahma, from the subtlest to the grossest or vice versa. Also, all Upasanas can be done with a particular desire or without any desire. So, sometimes, both Bhakti and Upasana look alike. But, Bhakti is dvaita-focused while Upasans leads to advaita from Dvaita. Santi Pathamu Oh Paramatma! May my hands and other organs remain energetic! With these organs of actions, may my sense organs viz speech, prana, ears, eyes also be energetic! The entire universe is nothing but Para Brahman eulogized in the Upanishad! I will never reject the Para Brahman and may the parabrahman also not reject me. May the Gunas of Sama, Dama and others be dee prooted in me, in achieving my oneness with the Brahman.(control on internal and external organs)! May I concentrate in achieving the state of oneness with Para Brahman! May all these good qualities and dharmas be deep rooted in me! May all the three Taapas be in peace! Chapter-1 Khandam-1: 1. It is said that Upasana must be done on Omkaram with the udgeetha part of Sama veda in mind. Upasana means worshipping. Sama veda is famous for its method of singing. Udgettha also has a specific method of singing in sama veda. This verse says that Omkaram must be worshipped in the way udgeetha is sung with deep throat and high pitch. The Omkaram must be taken as prateeka for prabrahmam. Udgeedha is coupled with Omkaram while performing yagnas and other Vedic rituals. Such an Omkaram is symbolic of Para Brahman. Om is a symbol meant for worshipping. This Om is also like a statue (or Prateeka) of a devata for worshipping with concentration of the mind on a particular object - The same thought must be repeated continuously for achieving the result sought. Here thought is more important than the sound. Mere chanting of the sound is not construed as worship. Upanishads also comment on the greatness of the composite chanting of Udgeetha (Sama Veda) with Omkaram.

2 Chandogyopanishad Further to this, we will find the Upa – Vyakhyana, which details procedural aspects and the greatness of the method. 2. Earth stands as the support for the Birth, growth and Death of all living and non-living ones. Earth is therefore the Rasam for all living beings. Water is the Rasam for the earth. Oshadhis (herbs or Vegetation) are the Rasam for water. Purusha is the Rasam for Oshadhis (herbs or Vegetation). Speech is the Rasam for Purusha. Ruk (or prayer) is Rasam for speech. Sama is the Rasam for Ruk. Udgeetha (or Omkaram, here) is the Rasam for Sama. (Rasam = Support) [Since the body is created with Annam and Annam is created by Oshadhis, which include all Vegetation. Speech is most important for all organs of the body. Therefore speech is the Rasam for all organs in the body and the whole body itself] 3. Udgeetha is said to be superior to all Rasams. Udgeetha coupled with Omkaram is the symbol for Paramatma. Hence Omkaram itself is worshipped as Paramatma. Since it is eligible to stand in the place of Para Brahman, it is considered as pre-eminent. This Omkaram is eighth among all the Rasams (Earth, Water,Oshadhis(Vegetation), Purusha, Speech, Ruk, Sama, Udgeetha-Omkaram). Each of these is said to be superior to the earlier Rasam and Udgeetha-Omkaram is the most superior. 4. Which are all the Ruks? Which are all the Samas? And which are all the Udgeethas? Even though ‘ruk– veda’ is one, since ruks, samas and Udgeethas are all in the form of mantras, they are stated in plural number. 5. Speech Vvaak or word) is Ruk; Prana is Sama; in the same manner, Om itself is Udgeetham. Speech (Vaak or word) and Prana are the causes for Ruk and Sama. That is why, Vaak is called Ruk and prana is called sama. When they are coupled together in this manner, Vak-Prana, Ruk-Sama are talked of as dualities. All Vedic karmas performed are considered as Vak-Pranas. All desires (kamas) join along with them. Since Omkaram is said to be Udgeetha, there can no doubt that Udgeetha is a part of Sama. 6. These dualities join with the sound ‘OM’. When the objects in any duality come together, they satisfy the desire of each other. This is

Chandogyopanishad 3 the gramya dharma (rustic rule or nature’s method) observed all over the world in the coming together of men and women. The OM sabda has the power to fulfill all such desires. When the other dualities join with OMkaram, they also attain the power to fulfill th desires. In other words, Ruk-Sama and Vaak-Prana dualities, when they join Omkaram, they acquire the capability of Omkaram to fulfill the Upasaka’s desires. Because of ‘Om’, the Ruk-Samas also attain greatness. 7. Now, the results of performing Upasana on OM is being details futher. If Upasana is dome on the Udgeetha in the form of ‘OM’, it has the power to fructify all desires. 8. In this, the greatness is ‘OM’ is being further explained. ‘the saying of ‘OM’ by the master signifies his consent for commencement of work by the others. If any one asks a knowledge-able person for explaining anything, he signifies his willingness to explain by first saying’OM’. Hence Om is considered as the authority which gives permission foe commencinf any work. Whoever worships ‘Om’, it will certainly fulfill their desires. 9. Ruk-Yajuh-Sama together are called trayee vidya. While performing various Vedic karmas prescribed in this thrayee vidya, ‘Om’ taken as the starting sound. The Adhwarya first pronounces the sound of ‘OM’, and then commences all the karmas devoted to any gods. Even Hota will first pronounce ‘OM’ sabda , before praising all devatas and performing samsana. The entire Somayagam is performed only to worship Omkaram. In other words, since OMkaram is the swaroopam of Prabrahmam, the worshipping of OMkaram in all vedic karmas is done only to worship the prabrahmam. Yagnas are worshipped with Prana and Annam. Both Prana and Annam are Omkaram. Therefore yagnam is Omkaram and becomes fruitful because of OMkaram. Because of OMkaram, clouds receive water drops through the sun and they give them back to us in the form of rain, which further results in producing Annam and Pranam. 10. Those who know the greatness of OM and those who do not know, also perform all karmas through the sound of OM. The achieving of the fruits of all such karmas will however differ in the same manner as karmas performed with Vidya and Avidya. Karmas performed with vidya and Sraddha are always much more powerful in yielding results

4 Chandogyopanishad than other karmas performed with Avidya and without Sraddha. Therefore, we can easily say that the entire universe is actually an explanation of the sound of OM, which fills it totally. Khandam-2: 1. From the beginning, Devatas and Asuras (Gods and Demons), who were both, the children of Prajapati, were fighting with each other. Devatas perform actions as prescribed in Vedas and have control over senses. Asuras perform their actions with Tamo guna with the object of satisfying sense pleasures. Therefore, there was always fighting between the Devatas and Asuras. The Devatas thought of defeating the Asuras by taking refuge with the Udgeetha. Udgeetha is the method of singing the Sama gana by the Priest (called Udgaatha) in the Jyothishtomam and other yagas. 2-6: Devatas first worshipped the power of smell (in the nose) through Udgeetha. But, Asuras harassed the power of smell with the sins of Adharma and desire, Therefore nose lost its power gradually. Therefore only, nose is willing to accept both good and bad smells. Devatas worshipped speech in the form of Udgeetha. Asuras teased speech also with their sin. Therefore speech also became powerless and started allowing truth and untruth both, through its medium. Devatas worshipped eyes in the form of Udgeetha. Asuras harassed eyes with object-desire-fulfillment. Therefore, eyes also became powerless and started seeing good and evil things both. Devatas started worshipping ears in the form of Udgeetha. Asuras harassed ears with sinful sounds. Hence ears also became powerless and were forced to listen to good and bad things both. Devatas worshipped the mind in the form of Udgeetha. Asuras harassed mind with sinful thoughts. So mind became weak and powerless and started thinking good and bad thoughts both. 7-9: Then, Devatas worshipped Prana Vayu in the form of Udgeetha. Asuras thought of harassing Prana Vayu also in a sinful way. But, as they all went towards Prana to harass it, they could not even reach and touch Prana, but in the process, got destroyed themselves. In this manner Asuras got defeated in the hands of Prana and could not convert it into sinful ways.

Chandogyopanishad 5 If anyone attacks a person who knows the power of Prana and is the Upasaka of the Prana, in the above manner, the person who wants to do harm will himself be destroyed, like Asuras who tried it earlier. This Mukhya Prana will not accept good and bad smells etc. The senses cannot touch the Mukhya Prana, as it was not defeated by Asuras. Whatever this Mukhya Prana eats, drinks or smells, it is only to keep the other Indriyas energetic but not for itself. Because of this reason only, at the time of death, when the Mukhyas Prana leaves, the other powers of speech, hearing, smelling and seeing cannot reach the Mukhya prana (and take its help) and they all become powerless or dead. 10-14: Angarisa Maharishi worshipped the Mukhya Prana in the form of Udgeetha. So it is named as Angarisa Sangna. This mukhya prana is the support (rasa) for all other organs and therefore also, it is called angirasa . Bruhaspati also worshipped this mukhya Prana in the form of Udgeetha. So people call this, also as Bruhaspati. Vaak is ‘bruhati’. Prana is the ‘pati’ for this ‘bruhati’. Therefore also, it is called ‘bruhaspati. Aayasa Maharishi also worshipped this mukhya prana in the form of Udgeetha. Therefore, it is also called ‘Aayasya’. This prana also goes out through the mouth or aasya. For that reason also, it is called ‘aayasya” Baka, the son of Dalbha, also worshipped Prana in the form of Udgeetha. He became Udgatha for all those Maharishis who perfomed yagnas in Nymisaranya. This son of Dalbha performed the singing of Udgeetha with this power of mukhya prana only, for fulfilling the desires of the masters of the Yagas. The Jnani who understands and acquires this knowledge, who worships OM in the form of Udgeetha will become will also sing the Udgeetha for other Udgathas also to fulfill their desires. This Upasana is of the Mukhya Prana in the body and is an Adhyatmic Upasana (of the supreme spirit). After this Adhyathmic Upasna, one does the Adhidaivika Upasana (of the presiding god)as narrated in the next khandam.

6 Chandogyopanishad Khandam-3: 1. Now, the Upanishad talks of adhidaivatopasana. First, worshipping of Sun God as Udgeetha is explained. Burning Sun is certainly Udgeetha; and we must worship him with this inner understanding. Because of the sunlight, all creatures are getting their food. Not only that, by the rise of sun, he is driving away the darkness and the fear generated by darkness. The Upasaka who worships Sun as Udgeetha transcends the fears of birth and death and also the ignorance responsible for these fears. 2. The comparison between Sun and Prana is narrated below. The qualities (gunas) of Sun and Prana are similar in many ways. Both Prana and Sun are hot. The quality of heat and heat generation is common for both. Both Prana and sun are said to be as Swaram (Swaram means movable). Therefore Omkaram is to be worshipped as Prana and Sun, both, in the form of Udgeedha. Prana and Sun are one. Udgeetha and Omkaram are one. Therefore Sun is to be worshipped as Omkaram. 3. This sloka teaches worship of Vyanam in the form of Udgeetha. The Vayu we breathe out with nose and mouth is known as Prana Vayu. The Vayu we breathe in with nose and mouth are known as Apana Vayu. The gap between breathing in and out is known as Vyana. While we are talking, we neither breathe in nor breathe out, which means, we will be in the state of Vyana. This Vyana itself is the speech. 4. This Mantra speaks of equality between Speech (or Vak), Ruk, Sama and Udgeetham. As seen in previous Mantras, speech or Vak comes out in the state of Vyana. That Vak is ruk. Ruk is the state between the gap of breathing in and out. Purusha, to stop the prana and apana, performs sama gana. In words, Sama also is that ruk itself. A limb of that Sama Gana is Udgeetha. OMkaram is Udgeetham only. This means, Udgeetham is sung only in vyanaavastha. Thus, we see equality between Vaak, Ruk, Sama and Udgeetha. 5. All difficult actions are being performed in the state of Vyana only. While making Agni manthanam between aranis, performing archery, pranayana etc are all being done in the state of Vyana. Therefore we have to worship Vyana in the form of Udgeetha only and not as the other facets of mukhya Prana ( Prana, apana, vdana, samana).

Chandogyopanishad 7 6. One must worship the letters in the Udgeetha Sabda itself; namely, Uth, gee and tha. Of these, Uth is to be treated as Prana and to be worshipped, because, pranis can get up because of prana vayu only. The letter Gee is to be worshipped as speech, as, vak is called as Girah. The letter tha is to be worshipped assuming it as Annam. Tha means, to stand and every thing stands in annam. 7. The letters that are in Udgeetha are to be worshipped assuming them as Prana, Loka, Deva and Vedas. Worshipping from the angle of lokas: Uth is for Dyulokam, being the highest. Gee is for the atmosphere or anthariksham between Earth and Dyulokam. Tha is for Earth or Pruthivi, which is the support for all. Worshipping from the angle of Devas: Uth is for sun. Gee is for Vayu. Tha for Agni. Worshipping from the point of view of Vedas: Uth for Sama Veda. Gee for Yajur Veda. Tha for Rig Veda. Because of worshipping in this form, the Upasaka will have sufficient Annam and becomes a good Annabokta. Worshipping aspect Uth Gee Tha Prana aspect Pranam Speech Annam World(Loka) aspect Dyulokam Atmosphere Earth Devata aspect Sun Vayu Agni Veda aspect Sama Yajuh Ruk 8-12: Those who have desires must worship in the following manner. This is called sakamopasana. Depending on the desire, it is to be worshipped with the appropriate sama its relevant Chandas and its presiding deity. The rishi is to be worshipped according to the Samam and its Ruk. In the same way whatever devata we may want to worship, such a god is to be meditated upon with appriopriate Sama. We must ensure the correctness of the particular sama, in which Ruk it exists, to which rishi it belongs and the presiding deity therefore and worship accordingly. Upasak must also assess which sama must be sung with which Chandas, like the Chandas of Gayatra etc. Likewise, there are particular stomas like trivrut, pamchadas and so on and Upasaka must find out the particular stoma which is relevant and do Upasana accordningly.

8 Chandogyopanishad Also, the particular direction and the quarter to which the Samam pertains and its presiding deity also must be remembered and worshipped. While worshipping, the tone and the correct method of pronouncing of the sloka should be carefully understood. The Upasaka who meditates in the above format will have his desires fulfilled in abundance. Khandam-4: 1-3. [So far, the worshipping of the letters or sounds in Udhgeetham was described. Again the worshipping of Omkaram is being explained further] The letter Om is Udgeetham. This is to be worshipped in this form only because, in yagnas, the Udghata utters this OMkaram at the very beginning before starting any other Yajna Karma. It is further elaborated in the following Upa-Vyakhyanam. Devatas who were also earlier afraid of death, were doing the karmas as stipulated in the three Vedas. They performed Japa and Homa with the mantras which were not used in the Vedic karmas and they attributed these mantras to themselves with a Chandas. That Chandas used in those mantras became Chandastvam for those mantras. A fisher man can easily locate the fish even in very deep waters. In the same manner, the Mrutyu devata identified the Devatas, who were totally immersed in performing the karmas relating to the three Vedas. Those devatas came to know that the Mrutyu Devata has identified them and they immediately came out of these karmas and entered into the Swaras or tunes of the mantras. This means, they left the mantras which are supported by Chandas and embraced the tunes (ganam). To state this in simpler way, they took shelter in Omkaram. Fearlessness and permanence are the Characteristics of Omkaram. 4-5. If a Sadhaka attains a RUK through Adhyayana or learning practice, he will recite the OMkaram as mantra with great liking. In the same manner while reciting Yaju or Sama also, he commences the adhyayana with Om only. Therefore Om is the nectar, the immortal, and the fearless. Because devatas steadfastly worship Omkaram with great devotion, they have also become immortal and fearless.

Chandogyopanishad 9 In the same manner, who ever worships Omkaram, will also become immortal and fearless like the devatas. Those who devotedly worship Omkaram will imbibe all its gunas into themselves without any difference, and will become immortal and fearless. Khandam-5: 1. In the earlier mantras the worship of Udgeetham with the aspects of Prana and Aditya was explained. Now, in this mantra, the sameness (non-differential nature) of Omkaram, Udgeetham and Aditya is being explained. In fact, Udgeetham is the Pranavam of those who follow the Rig Veda. Aditya also is Pranavam only. The sun is reciting this Pranavam (Udgeetham) while moving in the sky. Thus his rays are dictating to all the creatures to engage in their activities with Pranavam. 2. Kausheetaki Maharishi told his son to worship the rays of the sun as presiding deity of the Adhidaivatopasana method. The Maharishi said, “because I worshipped Aditya and his rays as one (sameness), I had only one son, that is you. So you worship his rays only so that you will have number of sons.” 3. In this sloka the worship of the Supreme Spirit (adhyatma Upasana) is explained. This is, worshipping the mukhya Prana in the body as Udgeetham. Because, Omkaram itself is giving the instructions to speech and other organs to perform their work. Upasaka must presume that the mukhya prana is also giving instructions to the Indriyas to act just as sun is dictating to all the creatures to do their duties – through its rays. 4. Here the Kausheetaki Maharishi has advised his son “Since I have worshipped only chief Prana, I had only one son; hence you worship many Pranas and, thereby you will beget many sons”. Here the chief Prana in the mouth is compared with the prana in the sun and both were expressed with sameness. As sun’s rays are divided into numerous ones, the chief Prana in the mouth is also divided into many Pranas (in different organs). 5. It can be definitely confirmed that Pranavam and Udgeetham are one and the same.

10 Chandogyopanishad Rig Vedis worship Pranavam as Omkaram. Sama Vedis worship Udgeetham as Omkaram. This means both are the same. The Udgatha sits in one place called Hothru sadanam, and keeps a watch on rithviks who recites Udgeetham closely to correct the defects in the Uth-ganam ( singing of the samas etc) that might crop up. The Hota who is also called a rithvik will be reciting the Omkaram and offering oblations. This is called Samsana Karma. Khandam-6: 1-4. [Sama Samhita= Sama Vedam; The Samas in Sama Veda arise from or collected from Rig Vedic mantras only. Ruk Mantram= The Mantra Bound by Vruttas and Chandas (attached to Yajur Veda). Sama Mantram= These mantras are to be sung in a musical tone. Yajuh Mantram= These are in the prose form. [ All the three are interdependent. Excepting 75 mantras in Sama samhita, rest of the mantras are said to be from ruyk-samhita. Rushi, Chandas and devatas are also one and the same. One may question why it is to be made as a separate Sama Samhita? Because Sama Mantras are pleasant to hear and musical to entertain the mind. As such there is difference in its pronunciation, some words, some explanations etc. Hence, has been made a separate Samhita] This earth is the letter ‘sa’. Agni is represented by the letters ‘amam’. Samam is steady on Ruk. In other words, Agni stays steadily on earth. Pruthivi and agni cannot be separated at all. Likewise, the letters of sama and the Ruk+samas cannot be separated at all. They are closely bound to each other. That is why all the musicians sing the Ruks of Samagana only. Likwise, Anthariksham (atmosphere) is Ruk. Vayu is Samam. The Samam in the form of Vayu is absorbed in Anthariksham. The word Sa is Anthariksham. Ama is Vayu. They both put together become Sama. As Ruk is Anthariksham and Sama is Vayu, they are inseparable; in the same way Sa and Ama are also inseparable. Dyulokam is Ruk. Aditya (God of Sun) is Samam. The Samam in the form of Aditya is very steady in the Ruk, which stands in the form

Chandogyopanishad 11 of Dyolokam. Ruk is Dyulokam and Sama is Aditya lokam. They both are inseparable;in the same way, Sa and Ama are also inseparable. Nakshatra lokam is Ruk. Chandra lokam is Samam. The Samam in the form of Chandra lokam is absorbed in the form of Ruk. Therefore this Chandra lokam and Nakshatra lokam are inseparable; In the same way Sa and Ama are also inseparable. 5. The whiteness in sun rays is Ruk. The blue in sun light is Samam. The Samam in the form of blue is absorbed in Ruk in the form of whiteness. The sama in the Ruk is therefore sung by all. 6, The whiteness in Sun Rays is Sa. The blue in the Sun Rays is Ama. Both joined together to become ‘sama’. Thec Purusha is actually the centre of Aditya or the Sun, and is in Golden yellow colour. He sports, golden coloured moustaches and beard and golden coloured hair. The Purusha’s all limbs are golden coloured and shine very brightly. Thus, the Purusha looks in his divine, gold colour to all. 7. His eyes are red in colour like ia reddish lotus. A comparison also can be made with anal colour of certain monkeys, which is also deep red. The Purusha who is at the centre of Aditya is called “uth’. He remains beyond the reach of all sins and sinful acts. 8. The Ruk and the Sama are like the two joints of fingers for the Aditya. This implies that, all the duals like Pruthivi and Agni must be imagined by the Sadhaka as the two finger joints. That is why, the Purusha is called udgeetha. Whoever sings of him is called Udgaatha. The Devata called uth, who is at the centre of Aditya will be commanding the other higher worlds also and lords over all the desires of the Devatas. This is the Upa-vyakhyana on the Udgeethopasana on the Adhidaivatha. Khandam-7: 1. Here, we will learn the Adhyathma-Upasana on Udgeetha. In this sloka, speech or Vak itself is Ruk. In the Ruk which is in the form of Vak, Sama dwells in the form of Prana. Because of this, today, the Sama is sung in the form of Ruk. Vak or Speech is the letter Sa, Prana is the letter Ama. Thus, sama has arisen from the union of Vak and Prana.

12 Chandogyopanishad 2. In this sloka it is said that eye is the Ruk. Jeevatma is Samam. In this manner, Ruk is the lord in Samam. Hence the Samagana in which the Ruk is the lord, is sung. Eye is the letter Sa, Jeevatma is the letter Ama. Their combination has become Sama. 3. Likewise, ear is the Ruk. Mind (manas) is Samam. The Ruk in the form of hearing is ruling over the sama in the form of mind. Sa is the Ruk, Ama is the Samam. Their combination is Samam. 4. The whiteness in the eyes is the Ruk. The deep Blueness in the eyes is Samam. The white portion of an eye is established in the blueness. Likewsie, Ruk is established in Samam. Therefore the Sama absorbed in Ruk is sung. Whiteness in the eye is Sa. Blueness in the eye is Ama. 5. The Purusha who appears in between the eyes is Ruk. He himself is Samam. He himself is the uktham (cause or vak, the speech), the yajas and the Brahma. The splendorous form of Purusha that resides in Aditya lokam is the same as the splendorous form of Purusha which appears in between the eyes. The finger joints and the sides that are there are are the same for both. Their names are also the same. 6. The Purusha who lives in the eyes and the Aatma that resides in the body are dictating all lokas and the creatures living under them, as also their desires. If a musician is singing a song, it amounts to the praising of Easwara. Therefore only they are becoming successful. 7. The person who praises the Purusha in the eyes with his Samagana, is deemed to have sung the praise of both the Purushas. Such a person will attain the comforts of the lokas even above the Aditya lokam through the blessings of the Purusha in Aditya. 8. Likewise, he enjoys all comforts in all the lokas below the Aidtya Purusha also, through the blessings of the Purusha (chakshusa Purusha) and enjoys the fulfillment of all desires of all humans. The Udgatha knowing well about these facts will say “You tell me your desire for which I shall recite the Samagana ?”. Which means, the Udgatha has the capacity of fulfilling the desires of the Hota, or the master doer of the yagna. Khandam-8: 1-8. The greatness of worshipping Udgeetha is narrated here with different examples.This is also a famous incident from the Itihasas.

Chandogyopanishad 13 Silaku, is the son of Salaavat, Daalbhya, the son of Chikitaayana, Pravaahana, the son of Jeevala, were three talented practitioners of the science of Udgeetha. Those three resolved among themselves as follows, “We three are very skillful practitioners of Udgeetha. Let us therefore debate among ourselves and bring out our knowledge about Udgeetha”. The three agreed and sat for debating Udgeetha. But, Pravahanu told the others as follows, “ You both are brahmins, so you both are respectable. Therefore, you both initiate the debate and I will listen.” Silaka said, “Oh Dalbhya! If you agree, I will first ask you a few matters on this. To this, Dalbhya agreed. Then, Salaka asked, Which is the support for Sama which is in the form of Udgeedha? Dalbhya: Swaram is the support for Sama. Silaka: What is the support for the Swaram? Dalbhya: Prana is the support for Swaram. Silaka: What is the support for Prana? Dalbhya: Annam or food is the support for Prana. Silaka: What is the support for Annam? Dalbhya: Jalam or water is the support for Annam. Silaka: What is the support for Jalam? Dalbhya: Aalokam (rain-giving lokam) is the support for Jalam. Silaka: What is the support for Aalokam- or swargam? Dalbhya: Let us not talk beyond heaven because samam cannot exceed the limit of Swargam. Samam itself is praised as the heaven. So, let us restrict our debate to Samam or up to heaven only. Silaka: Oh Dalbhya! What you said is truth. There is nothing beyond Samam, so there is no support for Samam. If anybody argues that Samam has a support his head will fall on ground. So, I will not argue like that. Dalbhya: Then, I want to know the support for Samam from you only. I would like to learn it from you only. Then what is the support for heaven?

14 Chandogyopanishad Silaka: This world! Because this world itself performs all karmas like yagna and yagas. So those karmas are supporting and feeding Swarga. Silaka now asks : Then what is the support for this world (earth)? Dalbhya: All the creatures are support for this earth. Since this earth is visible, Samam should not exceed this earth. The earth is prestigious for Samam. Samam is considered great only on earth. Therefore Samam is praised here in many ways. Pravahana was listening this conversation and said “Oh Silaka! Your Samam is eternal without any doubt; but limited. So if anybody says your head will fall on the ground, really your head would have fallen on ground by now.” Silaka: I would like to know this aspect from you. Pravahana : Yes. You will know this from me. Khandam-9: 1. Silaka : “What is the support for this world?” Pravahana : “Sky, which is not different from all others, is the support for the earth; This means the Para Brahman that is spread all over. All lokas and movables and immovables are all created from Para Brahman, it has been withdrawn into Para Brahman. Since sky is bigger than the earth, it alone is giving support to the earth and also to all othe lokas and all created beings”. Hence this Udgeetham is assumed as Para Brahman and worshipped. The Jnani who worships Paramatma in this Udgeetha will attain all lokas right up to Brahmaakasam. Atidhanvu, the son of Sunaka explained to Udara Sandilya who was his disciple, all about Udgeetham, and its glory, and said, “ all your children born in your lineage, who learn Udgeetham and perform Upasana of it, will attain to the superior lokas. In this world also, their life will be glorious.” This will also apply to all others who learn Udgeetham and perform its Upasana. This is narrated to indicate the glory of this Udgeetha. Khandam-10: 1-11. This is the story relating to Ushasti, the son of Chakra. In his country (called Kuru desam) there was an acute famine once.

Chandogyopanishad 15 Everyone suffered for want of food and water. Ushasti was very learned and had a wife who was a very young girl. In that village there was a mahout who was also living with his elephant. He was eating black grains of inferior quality to kill his hunger, due to the famine. At that time Ushasti passed that way and requested the mahout to offer some food, because Ushasti was also suffering without food. The mahout said “I don’t have anything to offer except these inferior grains. They are also not pure since I ate half of them.So, how will I fulfill your desire?”. Ushasti said “I don’t mind eating the grains left by you”. The mahout gave those grains and Ushasti killed his hunger. The mahout offered some water to Ushasti. He refused to drink that water, which was half-drunk already by the Mahout.. The mahout was surprised and asked “Oh Ushasti! You have eaten the left over grains from my bowl. When I offered you water you are refusing saying it is impure. How?” The Ushasti replied “Oh mahout! Had I not eaten the leftover grains in your bowl, I would have died of hunger. But water is not so important to protect my life. I can drink it a little later also. So I have refused. What is eaten by me just to save my life is not any sin.” Some of the grains Ushasti took home and offered to his wife. His wife had taken some food earlier hence she kept these grains in store with her. Next morning Ushasti said to his wife, if I get something to eat I can gain some strength and go to the yagna being performed by the king. If I go to him, he will certainly take me as one of his rithviks. Thereby we can earn some money and survive our life”. His wife said the grains that you have given me last night are kept by me for you. You can eat them and go to the king to become a rithvik in his yagna. Ushasti ate those grains and went to the king. He went to the place where the king is performing yagna, went near the Udgaata and said to the Brahmins (Prastota) who were reciting the stotras and said, “ Oh Prastota (who recites stotras)! If You recite the Prastava (praising stotras) without knowing and pleasing the presiding deity of this stotra, your head will fall to the ground.” [ This means, only Jnanis and knowledgeable persons alone are to perform such karma. Ignorant persons are not entitled. In the

16 Chandogyopanishad presnece of Jnanis, Ignorants cannot perform such karmas. They have to take prior permission from the Jnanis. Hence what you are reciting is not in order] In the same manner, Ushasti went to Udgata and said in the same manner that without knowing the presiding deities, if Udgata performs Udganam, his head also will fall to the gorund. He also went to Pratiharta and said in the same manner in respect of his pratiharana ganam. On hearing the words of Ushasti, all of them were afraid and sat without performing the karmas further. Khandam-11: 1-9: The king who is the karta of that yagna came and said to Ushasti. “Deva! I would like to know who you are.” Ushasti said “oh king! I am Ushasti, son of Chakra”. The king said “Oh Swami! Before I started my yagna, I searched for you to supervise the yagna. Since you were not available, I had chosen these brahmins for conducting the yagna. Since you have come, you please supervise the conducting of the yagna”. Ushasti said “Be it so. These Ritviks must with pleasure taker my instructions and perform the prayers. Also the amount of money that you are going to give to all these Ritviks, that much money you must give me as dakshina”. The king agreed for it. Thereafter, the Prastota went to Ushasti and said with modesty “ You said earlier that, if I do Prastavam without pleasing the presiding deity I will lose my head. kindly enlighten me who is that presiding devata”. Ushasti said “That devata is Pranam! All moving and non-moving things and all the five principal elements absorb themselves into the Prana at the time of Pralayam and again, when the creation starts, all thoee come out from the same Pranam. Hence in this Prastavam, the presiding deity is Prana devata. Without knowing this important aspect, if you had done the prastava ganam, your head would have fallen on the ground?” After him Udgata went to Ushasti and asked in the same way and wanted to know who that presiding deity is for Udgeetha ganam Ushasti said “The presiding deity in Udgeetham is Aditya. The entire creation both moving and non-moving ones both constantly

Chandogyopanishad 17 praise the Aditya, who is above in the sky. Hence Aditya himself is the devata for this Udgeetham. Without knowing this secret had you been continued the Udganam, your head would have fallen on the ground”. After him Pratiharta went to Ushasti and asked in the same manner about performing Pratiharanam and expressed his desire to know who is that presiding devata for it? Ushasti said “Annam is the devata residing in Pratiharam because all creatures both moving and non-moving ones are living by gathering and eating Annam. Therefore Annam itself is the devata which recides in Pratiharam. Had you continued your Pratiharanam without knowing this aspect, your head would have fallen on the ground?” [In short we have to understand that for each mantra and for each action there is a presiding deity. If anyone performs Vedic actions without knowing the meaning of the mantra and the presiding deity, all such actions become not only waste but also will give adverse results. Not only that, while appointing rithviks, they should know whether they are knowledgeable or not. The karta should know this before he commences a yagna. Prana for Prastavam, Aditya for Udgeetha, Annam for Pratiharam are the residing deities respectively] Khandam-12: [Annam was said to be the Presiding Deity for Pratihara. For getting the food, Udgeetha was started earlier – and that was visited by dogs. In the previous khandam, the acute famine conditions due to frequent lightning and dangerous rains was described. To avoid such calamities and to have Annam sufficiently this Udgeetham is being commenced] 1-4: Long ago Baka, also named Glaava, who was the son of Dalbha and Mitra went to a huge water source to sit there and recite the Vedas. A devata or a rushi, who was satisfied with his swaadhyayam came to him in the form of a white dog. By the same time, some more dogs also came and said “We are all hungry. For our sake you kindly recite for Annam. We are really very hungry”. Then the white dog said to the other smaller dogs “You come here tomorrow at this time”. By the time the dogs came the next day, the white dog was waiting for them in the form of Baka (or Glaava).

18 Chandogyopanishad Those dogs came to the rishi. Each dog caught the tail of the other dog with its mouth and , like the Udgaathas who do the stavanam with Bahispavamana stotram, they went round the rishi. They then sat around and made “Himkaaram”. Their action resembled that of all the Ritivks including the Udgatas, Adhvarya and also the master (yagamaani) who catch hold of each other’s shoulder cloth and recite the Bahispavamana stotram in a yagna. These stotra mantras are recited on tha last day when soma is extracted from the soma latha. Himkaram is the stobha-letter. It is the first letter in the paancha Bhakthika samam. ] Om. We eat; Om, we drink; Om. Devatas! Om Varuna! Om Prajapati! Om Annapati! Om Surya(sun) ! You kindly bring us food here ! Bring us food! Bring us food! Om. we are eating! Om. we are drinking! [Here repeating bring us food again and again to impress the Intensity of their desire and the urgency with which they are seeking food. ] Khandam-13: 1-4: In this khandam, Stobha letters which are the limbs for Samam are prayed. This world is famouns in rathantara smamam as ‘haa+vu” kaaram. Vayu is Ha+Ekaram. Chandra= Athakaram, Aatma= Yihakaram, Agni= Eekaram. The Ruk mantras themselves are used in sama also.Lettere like “Hai’ and ‘Hou’ are without meaning but are used to complete the samaganam. These are called stobha letters.These are essential for achieving our desires. Aditya is OOkaram. Invitation (nivaham or aahvanam) is “ye’karam. Viswe Devatas are “Ou-Ho-Yi” karam. Prajapati is “him’karam. Pranam is for Prana. Swaram also is a stobha letter. ‘yaa’ is for Annam. This is the praise of virat Vaak also. This Vaak stobham, we find in viraaja samam, for virat stuthi. The thirteenth stobham is ‘humkaaram’, which is prevalent in actual practices only because, it cannot be proved in logic but is remaining as an ‘avyaktha’ form.

Chandogyopanishad 19 Whoever learns these stobha letters and its Upanishad, the Vaak- devata gives him great results in his speech faculty. He will have no dearth of food. In the above discussion, the symbols of Stobhaskharams, their devatas are as narrated below. Stobhaskharams Devatas Haa Ukaram Ee Lokam (This world) Haa yikaram Vayu Athakaram Chandra yihakaram Aatma Eekaram Agni Ookaram Aditya Yekaram Vivaham (Invitation) Ou ho yikaram Viswe devatas Himkaram Prajapati Swaram Pranam Yaa Annam Vak (speech) Virat Humkaram Avyakrutam

Chapter-2 Khandam-1: 1-4: Sama, with all its limbs, is to be meditated in full with Sadhu Drushti (laudable, superior, auspicious). That which is Asadhu is not samam. Such Sama is to be meditated and taken in full but not in parts. A person visting another in the sama way – means, visiting him in a superior, blissful manner. But, if we say, that a person went to another in a asama manner, it means, he went in a bad, non-blissful manner.

20 Chandogyopanishad Likewise, if we say, sama happened to us, it means, something good has happened to us. If we say, asama happened to us, it means, something bad has happened to us.Thus, samam means, that which is excellent, good, superior and so on. Samam thus signifies that which is Sadhu. A person who performs his Upasana with this understanding gets all the superior Dharmas quickly. All good qualities bow down before him. They all become his, for his experience. Khandam-2: 1-3: The method suggested for the worship of sama for the lokas above the earth and from dulokam to earth are as follows: Sama is to be worshipped in five different ways. Himkaram is Earth. Both are born before others. It is in Agni that all karma are carried out. Therefore, it is akin to prastavam. on Gaganam or Antariksham is equal to Udgeetham. Aditya lokam is akin to Pratiharam because aditya is visible individually to each person who looks to him separately. Dyulokam or Swarga is taken in samam as Nidhanam. All Jeevas finally reach the Dyulokam or heaven from earth. These five are to be taken as the five lokas and meditated upon. This has been narrated to look at the lokas above the earth. Sama meditation is established for the lower lokas from the earth also as follows. Dylokam is Heemakaram. Aditya lokam is Prastavam. Antariksham is Udgeetham. Agni is Prateeharam. Pridhivi is Nidhivam. This is the order of Jeevas coming from heaven to earth. One who has understood this Upasana method will establish five different samas in five lokas and performs Upasana beased on them.. Those who practice worshipping the five ways of Samas as treated above will have access to all of the upper and lower lokas. He can enjoy all the wealth and pleasures of all those lokas. Khandam-3: 1-2: This five types of samas are to be viewed in vrusti or rain and meditated upon. The air which was blowing before the creation happened must be viewed as Himkaram for Upasana. When the cloud is born, it is to

Chandogyopanishad 21 be taken as Prastavam. When the cloud bursts as rains, it is being superiod taken as Udgeetham. Lightning and thunder must be viewed as pratiharam. Making use of rain water is nidhamam. The person who undetands this way and worships the entire creation with the five types of Samas will certainly get sufficient rains. He himself becomes capable of making the rains fall , for his sake. Khandam-4: 1-2: Sadhaka must perform Upasana in all types of waters in the above mentioned five different Sama methods. The freezing of the cloud is to be construed as Himkaram. The rain from the clouds coming down is to be construed as Prastavam. Rain water flowing in the form of rivers towards east is to be invoked as Udgeetham. Some rivers flowing towards west is invoked as Pratiharam. All the remaining waters will flow into the sea. Hence the sea water is to be construed as Nidhanam. Those who know the above five ways of worshipping of Sama, he will not die in any waters unless he himself desires it. He will also not be starved of water at any time. He will have water in plenty always. Khandam-5: 1-2: The invoking of Sama in the five ways worshipping sama among the seasons (or rutus) is narrated as follows: Greeshma Rutu is attributed as Prastavam, Varsha Rutu is attributed as Udgeetham, Sarad Rutu is attributed as Pratiharam, Hemanta and Sisira Rutus are attributed as Nidhanam. In this manner if the Rutus are worshipped in the five ways of sama, they provide all the desired wealth; which means, each rutu provides the pleasures that are available in that respective rutu. Khandam-6: 1-2: The invoking and worshipping of five types of sama also needs to be done in case of cattle as narrated here : goats as Himkaram, sheep as Prastavam, Cows being the best as Udgeetham. Horses which carry loads as Pratiharam. The man who is the support for all these animals will be benefited with the wealth of cattle and enjoys all comforts derived from of them.

22 Chandogyopanishad Khandam-7: 1-2: The five ways of Sama need also to be invoked for worshipping – in the five types of Prana as follows: Since Pranas are superior one to each other , one after another, Sama is to be worshipped with similar prana dristi or the outlook of the pranas (indriyas). The indriya of smelling (Nose ) is to be attributed as Himkaram; speech which is superior to it is to be attributed as Prastavam; The indriya of sight (eyes), which is superior to it is to be attributed as Udgeetham; Eyes enlighten only one side, but ears are capable of receiving from all sides and therefore superiod; These ears are to be attributed as Pratiharam. All aspects received from indriyas ultimately merge in the mind-field. Thus, each of this is superior to the previous one. Those who invoke Indriyas in this manner in worshipping sama will enjoy all the benefits from the Indriyas. His life will also be very superior and he will win in any of the three lokas. This is the paancha bhakthika Samopasana. Samopasana – Based on Pancha Bhootas

Attribute for worship Heemkaram Prastavam Udgeedham Pratiharam Nidhanam

1. Upper lokas Earth Agni Antariksham Aditya Dyulokam 2. Lower lokas Dyulokam Aditya Antariksham Agni Earth 3. Rain Wind before Cloud Raining Lightening Flow and rain formation receiving of water 4. Water Freezing of Raining Rivers – Rivers – Flowing cloud Eastwards Westwards towards Ocean 5. Rutus Vasantam Greeshmam Varsha rutu Sharad rutu Hemanta rutu 6. Cattle Goats Sheep Cows Horses Purusha 7. Pranas Smell Speech Seeing Hearing Mind 8. Indriyas Smell Speech Seeing Hearing Mind

Khandam-8: 1-3: Here is stated the seven ways of worshipping Sama. These are Himkaram, Prastavam, Aadi, Udgeetham, Pratiharam, Upadravam, Nidhanam. These seven ways are to be worshipped keeping in view the attribute of speech. All five samas are to be viewed and speech.

Chandogyopanishad 23 The Humkaaram if speech is the Himkaaram of Sama. In both, Ha karam (used as a suffix-to indicate the of letter) is common. The Prakaram of speech is the Prastavam in Sama. Pra is common in both. The Aa karam in the speech is the same as Aadi in Samam (Omkaram). Uth in the speech is Udgeetham. The Prati in speech is Pratiharam. Upa in the speech is Upadravam. Ni in the speech is Nidhanam. The equality of the sounds is very clear. The Sadhaka who knows this way of worshipping Sama in the attribute of the speech will receive all prosperity. He becomes a prosperous and excellent boktha. Khandam-9: 1-8: The sapta vidha sama or the sevenfold method of sama must be meditated upon with the aditya in view definitely. Since Aditya does not have growth or decline he will be shining constantly (Samam). That constancy itself is Samam. The way in which Aditya is seen by me and brings about the intellect in me, in the same manner, he is seen by all and gives intellect similarly to everybody. Therefore all creatures look at Aditya with the same way. This equality is Samam. This sameness is common for Sama and Aditya. Know well that Aditya absorbs all bhootas in him and they all follow his path. The Embodiment of Dharma before the rise of Aditya is Himkaram. All the cattle worship Aditya with Himkaram. That is why all animals will say Himkaram before sunrise; This means that, all the cattle are meditating in the name of Aditya and worshipping the Sama in the form of Aditya. The form of Aditya at the time of the rising sun is Prastavam. All humans follow that form. That is why humans worship Sama in the form of Prastuti and Prasamsa directly and indirectly. The cows and calves join together after three muhurtas (time periods) of the sunrise. At that time the form of Aditya is said to be ‘Aadi’ which means Omkaram. Birds fly in the sky and follow this form of Aditya. This is known as the time of Aditya or ‘Adi’ which really means omkaram. All birds worship Samam in the form of Aditya in this form. They are able to fly without any support only because of this reason.

24 Chandogyopanishad The burning sun in the mid day is the form of Udgeetham. Devatas follow this Udgeetham. Therefore, they have become Devatas. They are superior children of Prajapati. They do Upasana in this form of Sama. After the mid day but before the aparahnam, the burning form of Aditya is Pratiharam. The pindas (or the embryos or the bhrunas) in the mother’s womb follow this form of Aditya. Therefore, they are attracted towards this form of Aditya and are able to remain without falling down. All pregnancies are Pratihara Upasanas of Samam. After Aparahnam and before the sunset, the worship of Samam will be for this form of Aditya and is known as Upadravam. All wild animals of the forests follow this form of Aditya. That is why, they are afraid of humans and hide in the caves. These are the impact of Upadravam pertaining to this form of Sama bakthi of Aditya. Before the sunset the state of Aditya is the ‘nidhana’ worship of Sama. Pitru devatas will follow this form of Aditya. Their forms in the shape of Pindas are kept on the Darbha grass at this time. In this manner , the Upasaka, who does his meditation or Upasana in this seven- way method of worshipping Sama really begets the form of Aditya. Khandam-10: 1-6: Why is Aditya described as Mruthyu Devata? Because of Aditya the time is measured in the form of day and night. In this manner he is reducing the lifetime. So we have to worship Aditya with Samam to go beyond Mruthyu Devata. Himkaram consist of three letters. In Prastavam also there are three letters. That is why there is samam or mutual equality in both. There are two letters in “Aadi”. Pratiharam has four letters. By removing one letter from it and adding to Aadi both will become three letters. Then both will have three letters each. Udgeetha also consists of three letters. Upadrava has four letters. In this, one letter is more compared to Udgeetha . To avoid this inequality, even though it is a single letter, because it is Aksharam, it is to be construed as Aksharam which has three letters. Nidhanam is also consisting of three letters. So, it is also equal to all the above. Because of this equality of three letters, there is sama in

Chandogyopanishad 25 them all. While considering all the seven ways of worshipping Sama, the seven methods of worship totally contain 22 letters. If Sadhaka worships through 21 letters, he will attain the Mrutyu or death in the name Aditya loka. 12 months + 5 Rutus + 3 lokas + 1 Aditya lokam = 21. In this way of counting the 21st will become Aditya. With the 22nd letter, Sadhaka will achieve lokas superior to the Aditya loka. That is the Ananda or bliss. That itself is the loka wherein there is absolutely no sorrow or misery. Out of 22 letters after removing 21 there remains 1 letter. That one letter is “Aksharam” which is immortal. In this also, there are three letters. In this manner the Sadhaka has to worship Sama with 21 letters to reach Aditya lokam and 22 letters to attain superior loka above Aditya lokam, which is the abode of Brahman. The Sadhaka who understands and worships in this manner will be meditating or performing Upasana on the sapta vidha sama, which is beyond Mrutyu and beyond destruction (aksharam). Khandam-11: 1-2: Here, the Gayatra sama is being described : Mind is the chief of all Indriyas and it is therefore the Himkaram; Its next one, the Speech is Prastavam, ; its next one, the eyes are Udgeetham, its next one, the ears are Pratiharam, and the highest one, Prana is Nidhanam. All these Indriyas get absorbed into Prana at the time of sleep. That is why it is said as Nidhanam. This is the symbolic of Gayatra Samam. Prana is its support. Gayatri is praised as Prana. The person who has this knowledge of the Sama which possesses this Gayatra Sanjna and worships Sama as Prana will never have any adverse changes in his Indriyas. He will have full life of hundred years. His life will be lustrous. He will become glorious and wealthy person with all wealth, children, cattle and other worldly pleasures. But, his motive or Vratam will be to be compassionate and charitable. Khandam-12: 1-2: Here, the rathamtara Sama is being described : Creating Agni with friction is Himkaram. Smoke is Prastavam. The flames are Udgeetham. Fire particles and coal coming from them

26 Chandogyopanishad is Pratiharam. The suppressed Agni is Nidhanam. The complete putting off of Agni is also Nidhanam. In this manner the worship of Sama is to be done in the form of Agni. The person who knows Agni in this form of sama and worshipps the same will become splendorous like Brahma. He will have full life of hundred years, will become glorious and enjoy worldly comforts. However, one should not eat anything before such fire. One should not spit before it. This is a vow to be followed for this. Khandam-13: Here, Vama Deva Sama is being described : 1-2: For creating Agni, two wooden pieces are used and these are called as Aranis. Aranis are imagined as Male and Female. The conventional sign that a male makes to for a female is Himkaram. Keeping the female happy with ornaments and clothes is Prastavam. Sleeping in the same bed is Udgeetham. Being face to face with the women is Pratiharam. The act of inter course is Nidhanam. This Vamadeva Samam is inherent between males and females. This is absorbed in wife and husband because this Vamadevyotpatti is said as the joining of Vayu (air) and Jalam (water). In this, Vamadevya Samam is to be taken as established in the wife and husband and then worshipped as such. Such a Sadhaka wil never become spouse-less. But, if the Sadhaka doesn’t have a wife, he will become Amogha Retaska. He will have full length of life , for hundred years and he will live a glorious life with children and wealth. The vow or vrath here is not to deny the wish of a woman who seeks intercourse with the man. Khandam-14: 1-2. The rising sun at dawn is Himkaram because his darshan is coming up first. The Sun who has risen, is the cause of all karmas and therefore said to be Prastavam. The sun at mid day is Udgeetham. The sun at Aparahnam is Pratiharam because the cattle are taken to respective places. The sun who is setting is Nidhanam, because he keeps everyone at home at nights. This bruhatsamam is well established in the Sun.. The results of this bruhatsamam are as said in the previous

Chandogyopanishad 27 mantra. The vow or vrath for this is never to blame the sun for any reason. Khandam-15: 1-2. Here,Vairoopa Samopasana in the clouds is described : After the Upasana of Surya or Sun, the Upasana of the clouds for which the Sun ios th cause is being described. Before actually raining, all Clouds in the white form coming together is Himkaram. Then their becoming thick as black clouds is Prastavam. Raining is Udgeetham. Lightening is Pratiharam. The subsiding of rain is Nidhanam. The Sadhaka who makes worship of Samam in the form of clouds also gets the same results as earlier said. His vow should be that, he should not blame the clouds. Clouds appear in different forms and shapes and hence are said as ‘vairoopa’ Khandam-16: 1-2. Here, vairaja Samam is described. All the rutus or seasons are in the control of Prajanya or the Lord of clouds. So, after clouds, the ruru-worship is being described. The rutus have their distinctive characteristics and influence and decorate the nature with their characteristics. The worshipping of Sama is to be done now in the form of Rutus. The first rutu, the Vasanta Rutu is Himkaram. Greeshma is Prastavam. Varha Rutu is Udgeetham. Sarad Rutu is Pratiharam. Hemanta Rutu is Nidhanam. In this manner Sadhaka who worships Rutus in samam, will get the same benefits as stated earlier. But, he should never blame the rutus. This is to be his vow. Khandam-17: 1-2. The worship of Sama in the form of Sakvari is now being described : The earth is Himkaram. Antariksham is Prastavam. Dyulokam is Udgeetham. The directions and quarters are Pratiharam. Oceans are Nidhanam. The Sadhaka who worships Samam in the form of Sakvari will become glorious and enjoy all the worldly pleasures.Sakvari samam needs the vow that Sadhaka must not blame the lokas for any reason

28 Chandogyopanishad Khandam-18: 1-2. Revathee Samopasana, or the worshipping of Sama in the cattle is stated. Goats are the Himkaram. Sheep are Prastavam. Cows are Udgeetham. Horses are Pratiharam. Humans are Nidhanam. The Sadhaka who worships Samam in the form of cattle will become glorious and enjoy all the worldly pleasures. But, the Sadhaka must not blame any of these cattle as a vow for this Upasana. Khandam-19: 1-2: The worshipping of Sama in the form of yagna and yagneeya is being described. Romas (hair) are Himkaram. Skin is Prastavam. Flesh is Udgeetham. Bones are Pratiharam. Fat is Nidhanam. The Sadhaka who worships Samam in the form of yagna and yagneeya will become glorious and enjoy all the worldly pleasures as described earlier. This sama is spread all over the body parts. The Upasaka will have all his limbs healthy and will never lose any limb. The vow for this Upasana is not to eat flesh and fish for at least one year and if possible, for all life time. Khandam-20: 1-2. The worshipping of Sama in the form of Chandra. Agni, who is the first of all is the Himkaram. Vayu is Prastavam. Aditya is Udgeetham. Stars are Pratiharam. Chandra is Nidhanam. The Sadhaka who performs this worship of Samam in the form of Chandra will become glorious and he will attain Chandra lokam. This Rajan Samam is prevalent among Devatas. The Upasakawill reach the lokas of the Devatas, and be as lustrous as the Devatas.The Vrat is not to blame Brahmanas who are the visible Gods for any reason. Khandam-21: 1-2. For all karmas, Vedas are the support and the root. So all the three Vedas are Himkaram. The three lokas being born of them are Prastavam. Agni, Vayu, Aditya are Udgeetham. Stars, birds, rays are Pratiharam. Poisonous serpents, Gandharvas and Pitru Ganas are Nidhanam. For the worship of Sama in these forms, no specific name is given. Therefore it is available in everything, every karma. The Sadhaka who knows this worship in this manner will become Sarva Swaroopa. People will give gifts from all corners of the world. This

Chandogyopanishad 29 sama is described as paancha bhaktika and in three, threes etc. There is nothing beyond these five threes. Everything is born within them. So, this sama can be called sarva vishayika samam. The one who understands this becomes Sarvagna. He receives gifts from persons in all directions. The vow for this is that Upasana must be performed keeping the view that this whole Universe is my own self. Khandam – 22 : 1-5 : The samopasana with vivardi guna is explained here . This sama is as loud as the sound of an Ox. This Sama is good for animal safety. Its Udgeetham is related to Agne Devata. The Udgeetha sama has Prajapati as presiding deity. The clarity sound is very low. It is also difficult to eulogize prajapati. But, the Udgetthan related to Soma or Chandra and that related to Vayu is with clear sound. That related to Indra is very melodious and requires greater effort, and strong pronunciation.That which is related to Bruhaspati resembles the sound of the bird “Krouncha”. That related to Varuna is of the sound of conch (sankha). Of these, the one related to Varuna is to be given up. When doing the stotram, one must also keep the thought in mind that “ I will do the singing or aagaanam for the permanence of all Devatas” I will do the singing for human beings for any of their desires. For the cattle, I will sing of the waters. For the master, I will sing of the heaven and for my own sake, I will sing of Annam or food. This way thinking, the singing must be done without any pronunciation or other mistakes. The swaraas are like the limbs of Indra. Sa (like in sad),sha, sa (like in saw),ha – sounds are like the limbs of Bruhaspati.Sparsaksharas are the limbs of Mrutyu. The Udgatha must be careful in pronouncing them all and always seek the protection of Indra , Prajapati, or Mrutyu respectively for excusing him for any mistakes in pronouncing them. In any case, the Udgatha must be very careful in pronouncing the letters clearly and with appropriate intonation. Khandam -23: 1-3. The three parts of dharma are described as under : As the human finger has three joints , dharma also has three parts. 1. Yagna with Agnihotra. 2. Reciting Rig Veda in the form of Adhyayanam. 3. Giving donations (outside yagna vedika). This is the first part and to be done by Gruhasthas or householders with spouse.

30 Chandogyopanishad The second part pertains to Vanaprastas and Sanyasis and contains vratas like kruccha and chandrayana. The third part is to performed in gurukulam while in Brahmacharya vrath. The fourth is the last remaining one of all, namely the Jnani, who will remain in Brahmam and attain moksha. Thrayi Vidya, Vyahruttis and their existence are narrated further. Prajapati perfoms tapasya for creating lokas. As a fruit of his tapasya, he has created the three lokas, three Vedas, three Vyahruttis (called bhooh, bhuvah, suvah). [From Thryi Vidya, he had Vyahruttis Bhooh; Buvaha; Suvaha. He got the three Vedas - Rig Veda from earth, Yajur Veda from Antariksham, Sama Veda from Dyulokam. In the same manner the following Vyahruttis are derived : from Rig Veda, Bhooh, from Yajur Veda Bhuvah, from Sama Veda Suvah] Prajapati meditated on the Vyahruttis, Bhooh; Bhuvah; Suvah. From those Vyahrutis, Omkaram was born. From Omkaram entire speech and sound were born and Omkaram pervades them all. Khandam-24: 1-16. The parts of day time are called as ‘Savanams’ The presiding deities are described for each Savanas. Brahmavettas says the first part of the day called Pratah Savanam, pertains to Vasudevatas. The second part of the mid day, pertains to Rudra. The third part of the day in the evening, pertains to Adityas and Viswe devatas. The yagna karta by worshipping those presiding deities will conquer all these lokas. The yagna karta however does not know where these lokas are, for which he performed the yagna. He is also not aware of the fruits of his yagna. The above knowledge is stated as follows. Sastra anuvakam is to be recited as a prayer in the early morning. Before he recites he has to sit towards north and back side of the Garhya Patyagni and praise slokas from Samagana. “Oh Agnideva! You please open this door, so as to rule the earth and to enjoy the comforts on earth.” With this mantra, the Sadhaka

Chandogyopanishad 31 will invite Agni and perform Homa. After that, the prayer is “My salutations are to Agnihotra who is on earth. You bless me with superior lokas from this earth”. In another mantra the Sadhaka is to offer oblations by praying “I am residing on earth. After my lifetime, you bless me with superior lokas”. By reciting this mantra he stands up again, salutes to Agni and prays to open the door of the earth, so as, for him, to enter the superior lokas. After the Vasus open the doors and invite him to their Vasalokas. In the afternoon, he has to recite the Roudra Sama ganam. Before he starts in the afternoon, he is to sit south of his Agnihotra and facing north. He is to pray Rudra to avail Vyrajya Pradaprati. To avail this, he has to recite Samagana. The meaning of this mantra is “Oh Vayu! If you open the door of Antariksha loka, I will reach Vyrajyam through that door and have your darshan”. [Some say that, to attain Virat Purusha is the Vyrajya Padaprati] After that the Sadhaka will offer oblations in the Agnihotra. The meaning of these mantras are “My salutations to Vasudeva who lives in Antariksham. You allow me to live with you in Antariksha loka. I aspire for that loka only to live with your presence”. After that the Sadhaka recites the following mantra and offers oblations. The meaning of that mantra is “After my death,I will attain to Antariksha loka. Kindly open all the doors and locks of your Antariksha loka for me and enable me to live with you”. By saying so he gets up. At that time the members of Rudra Gana will open the door and allow him to enter their loka relating to the Madhyahna (afternoon)Savana. Before making this third savanna of the evening prayer, the Sadhaka will sit on the backside of Aahavayagni facing north. He will recite Samagana to please Viswe devatas. The meaning of these mantras is “Oh deva! My salutations to you. You open the doors of your loka. So that I will enter your loka and to your presence. Permit me to live with you in your loka”. This is called Aditya Samam. After that the Sadhaka while reciting this mantra of Viswe Deva sama, offers oblations. “Oh Viswe deva! My salutations to you. You bless me with all those superior lokas by opening their doors”. Likewise, he prays for Aditya and viswedeva for their divine lokas.

32 Chandogyopanishad Ultimately, he must perform Homa saying “ in truth, this is the loka which I as the master needs to attain. After my life time here, I will attain to the heavens. Swaahaah!” This is the real loka for which the Sadhaka was doing tapasya and yagna etc. He will stand up and offer oblations with a prayer “Oh deva! You take me to live with you in your loka after my lifetime. Open the doors so that I can reach you”. In this manner the Sadhaka will pray for Adityas, Viswe devatas. The Sadhaka who does in this way will certainly have the real knowledge. Chapter-3 Khandam-1: 1-4. The worship of Aditya is narrated by attributing honey in the form of Aditya. Aditya is keeping happy all devatas who are looking from a far off place. He looks like a honey comb hanging in Antariksham without any support. So he looks like honey for devatas. The sun rays enter the rooms of honey comb like young bees. Aditya is like the honey for which , on the eastern side, the sun rays are like the rooms in the honey comb . The Ruks are the honey bees.Rigveda is like the flower. The Ruks only, create the nector-like honey from the flowers called the Karmas. Water is the nector called somarasa which is hidden in the Agni. The somarasa, ghee and Milk are used for performing hiomam in the Agni.They become vapour in the fire (Agni) and become embedded in the rays of Aditya. The Ruks receive this nector like bees in the beehive. This nector actually means the unseen fruits of the Homa. That unseen fruits of Homa becomes in stages, the cause for the deathlessness and Moksha. The fruits of mantras from Rig Vedas become heated in the homas or yagnas from which the karta will achieve glory, splendor and energy for his body and Indriyas. Annam and other Rasams are produced in them. In this manner the oblations reach Aditya in the form of Rasam and gets stored in him. The sun who looks red in the east is really that Rasam only.

Chandogyopanishad 33 Khandam-2: 1-3. The rays in the sun that are spreading from his southern part are sweet. Yajur Veda said about the rooms in the honey comb as its mantras. The karmas that are performed as per the mantras of Yajur Veda are the honey bees. The karmas that are performed are said to be like the flower. The oblations offered in a homa such as somam, ghee, milk etc., are all Amruta Jalam. The mantras of Yajur Veda and their karmas generate heat. From that heat, reputation, majesty, indriyas, strength and annam are created. That liquid (Rasam) slowly moves from there and reaches the southern part of Aditya. The white portion that appears in Aditya is that Anna Rasam only. Khandam-3: 1-3. The rays from the western side of Aditya are the Madhunadhya Drusti. The rays on the western side of Aditya are the rooms for the honey comb. The mantras of Sama Veda are the honey bees. The karmas of Sama Veda are the flowers. Soma and other oblations are the Amruta Jalam. The mantras of Sama Veda are the honey bees. The karmas of Sama Veda are the flowers. In this manner, reputation, majesty, organs, sperm, annam and anna rasam are generated. This Anna Rasam slowly moves to the western portion of Aditya and appears as black splendour. Khandam-4: 1-3. The rays of Aditya that are on its northern side are Aditya’s Madhu Nadye drusti. These are the rooms in the honey comb. Adharva Angarisa mantras (which are spelt out by Adharva and Angarisa Maharishis) are the honey bees. Ithihasas, Puranas are the flowers. Because while performing Aswamedha Yaga these Ithihasas and Puranas are useful. Aswamedha Yaga will continue for a long time. To make the owner of yagna energetic the hota will tell many episodes from Puranas and Ithihasas. Hence these Puranas and Ithihasas are Amruta Jalam.

34 Chandogyopanishad This Adharvana Veda has projected (Abhi Taptam) Puranas and Ithihasas as flowers. From such flowers, reputation, majesty, organs, sperm, annam and anna rasam are generated. This liquid (Rasam) slowly reaches Aditya’s northern part and forms the darkest portion. That darkest portion is this Rasam. Khandam-5: 1-4. The rays of Aditya that spread upwards into the sky are the rooms in the honey comb. His most secret messages and instructions are the honey bees. In other words the prayers made to open the doors of the lokas are those honey bees. Prananvam or Omkaram itself is like the flower. Soma and other oblations are Amruta Jalam. The honey bees carry those secret messages to those flowers of Omkaram. From such flowers (Pranavam), reputation, majesty, organs, sperm, annam and anna rasam are generated. That Rasam slowly reaches the northern portion of Aditya. That honey moves here and there in the middle of Aditya. All the Rasams stated above are created for the well being of all lokas. The sap of that Rasam are the Vedas. The colors stated above are like the essence Or Rasam for the Rasam. They are also Amrutam for Amrutam. Since they are all permanent, Vedas are the Amrutam. The forms and shapes (starting with lohita) of the well being of lokas are superior and immortal. Khandam-6: 1-4. Vasus enjoy the Amruta with the colour of Lohita from the Agni. In fact devatas neither eat nor drink. They simply look at the Amrutam which is of red colour in the eastern part of Aditya. They will not have any temptation either to eat or drink. They are contented by just looking at it. [When we are stomach-full, even if we are offered food, we will not show any interest to eat. In the same manner, since devatas do not have hunger or thirst, they do not show any interest in eating or drinking Amrutam. We are to presume that they simply look at Aditya and remain happy]

Chandogyopanishad 35 As long as sun rises in the east and sets in the west, Vasus will enjoy comfortable time. The Jnani will also enjoy as much time as Vasus enjoy. Khandam-7: 1-4. The second Amrutam is consumed by Rudras. Indra is the head of Rudra ganas. Like Vasus, Rudraganas also do not eat or drink Amrutam. Till the time ripens for it, they will not be inclined to consume Amrutam. The Jnani who knows about this Amrutam, will become the leader among Rudras and will not show any inclination to consume Amruta. He will consume when the time ripens. The time taken for the sun to rise in the south and set in the north will be double to that of rising in the east and setting in the west. That much time, the Jnani will enjoy the leadership on Rudras. Khandam-8: 1-4. The third part of Amrutam is consumed by Varuna and Aditya ganam. Like devatas , these Adityas also do not eat or drink Amrutam. They just satisfy themselves by touching Amrutam with Indriyas. They consume Amruta only when time ripens for it. The Jnani who has the knowledge of Amrutam will enjoy the leadership among the Adityas. The time consumed for the sun to rise on the western side and set on the eastern side will be double to that of rising in the east and setting in the west. The Jnani will enjoy company of Adityas that much period. Khandam-9: 1-4. The fourth Amrutam will be consumed by Marud-ganam led by Soma. Like Devatas, Marud-ganam also do not drink or eat Amrutam. They are satisfied with the touch of their Indriyas on Amrutam. As the time ripens, then only, they consume Amrutam. Those who worship Amrutam will become prominent among Maruths and live under the leadership of Soma devata. They will be contented by looking at Amrutam itself. As time ripens, they also

36 Chandogyopanishad consume Amrutam. The time consumed for the sun to rise on the north and set on the south will be double to that of rising on the west and setting on the east. The Jnani will remain with Marud-ganas for such time. Khandam-10: 1-4. This is the fifth Amrutam. Sadhyas who are led by Brahma will enjoy this Amrutam. Though they do not eat and drink, they will satisfy themselves by looking at it. The person who knows Amrutam in this manner, will become one among Sadhyas under the leadership of Brahma. The time consumed by sun for rising on the upper surface and setting on the lower surface will be double to that of rising in the north and setting in the south. The Upasaka will remain so much time with Sadhyas. It is said that the sun will take double the time to the time it consumes from rising on the north and setting on the south for Sadhyas. The above time frame will not suit to the version said in Puranas. In Puranas it is said the time taken by the sun in all directions will be the same. The presiding deities of four directions are Indra, Yama, Varuna and Soma. They are also called Dikpalakas. Not only that , according to Puranas, the sun go round the Meru Mountain which is north of Manas Sarovara and the time consumed is also same for all directions. To avoid this discrepancy, the Dravidacharya has said in this manner. The heaven ruled by Indra is double the size for the other three parts. With any part, the sun rises means, actually the visibility of the sun. The sun sets means, the disappearance of the sun. In fact the sun is neither rising nor setting. The human inhabitants are not available in any one part. There is no one to see the sun rise and set. Though the sun is going in his own direction, since there is no one to watch him, which is the south place of Yama. The Indra’s part on the eastern side is double to that of Yama’s tertiary. Therefore, for people, it appears as if the sun is rising on the south and setting on the north. It is the same case in all other directions also.

Chandogyopanishad 37 The Mt.Meru will be having relationship with all parts. It will be in the north direction. When it is mid day for heaven, it appears in the south as if sun is rising. When the sun comes to the middle of the head, it appears as if the sun is raising in Varuna’s area. In the same manner, the circumference of the sun’s route is same in all other parts also; its behavior will be in the same manner. For those who live in Ilavartam, the sun’s rays are blocked by Mt.Meru. So they look at the sun as if he is coming from the top to bottom. Since sun’s rays travel through the peaks of Mt.Meru, it appears as if it is rising from that direction. The time of enjoyment of Amrutam will be double to the other directions. Khandam-11: 1-6. In this manner, the sun is rising and setting and awarding the karma phalams for all creatures. After the enjoyment of a karma phalams, he will absorb all those creatures into himself. At that time there will be no sun rise or sun set. Why? Because, at that time, he and the sun become one. That is the substance of this sloka. The Jnanis will reach and enjoy Amrutam in various lokas like Rudras and Vasus. After the karma phalam is exhausted, they will absorb themselves in the sun itself and become integrated with Sun. At that time, sun alone will remain. When a person who was absorbed in the sun was asked thus, “you are coming from Brahmalokam.Is the sun rotating and creating day and night in that loka also?”. For that, the yogi replied thus; Oh devatas! The Brahmaloka from where I came, I have not observed any sunrise or sunset. May the Brahma not show anger on me for revealing this secret to you.” As stated by this Brahmavetta, since the sun is neither rising nor setting. For the person who comes to know this truth, all time is day time only. The tradition of this knowledge is revealed in the following manner. Hiranyagarbha told the knowledge of Madhu to Prajapati. Prajapati told Manu. Manu told Ikshvaku and other children of his line. Aruna told this knowledge of Madhu to his son Uddalaka. That is why, the knowledgeable people are to reveal this Brahmavidya to their eldest son or a deserving disciple.

38 Chandogyopanishad It should not be taught to others. Sruti is dictating that this knowledge is to be revealed only to his eldest son or the disciple, even though the entire earth and its wealth is given as guru dakshana. This Brahmavidya teaching will give unimaginable fruits to the Guru. Khandam-12: 1-9. Of all the knowledge, the knowledge of Brahman is superior. Here, some more ways of attaining the Brahman are narrated. In this context the great worship of Gayatri is stated since it is also as great as Brahman. The qualities of Brahman are said with the Maha Vakyam of “Neti Neti”. Gayatri also has all those qualities of Brahman. Hence the worship of Brahman is done through Gayatri. Though there are several Chandases, Gayatri Chandas alone is the gateway for Brahmajnanam. Gayatri alone brought Somarasam and gave it to devatas. There is a story in support of this. Long back devatas engaged Gayatri, Trishtup and Jagati Chandases for bringing them Somarasa. But Trishtup Jagati and chandas could not reach the destination and came back. While returning, due to tiresomeness they dropped some of the letters in them on their way. At that time, Gayatri alone went fully to Somam and defeated its protectors and brought Somam to devatas. Not only that, while returning she also picked up those three letters that were dropped by the other two and absorbed in her. In this manner, Gayatri become superior over all Chandases. Gayatri is to be worshipped on all the three Sandhyas (morning, afternoon and evening). Gayatri mantra is the most essential for Brahmins and thereby also its prestige went up over all others. By neglecting Gayatri, who is the mother of all creatures, nobody can achieve anything. It is needless to say that they cannot achieve Brahman. The entire creation, moving and non-moving, are Gayatri. Speech is Gayatri. Gayatri itself is the speech power for all living beings. Since speech is Gayatri, Gayatri is recited in everybody’s name. Gayatri itself is protecting all creatures from fear. In fact, this earth is nothing other than Gayatri. All moving and non-moving ones on earth are protected by her. They can never survive by opposing the Gayatri. Such a Gayatri itself is the earth. They both are the same.

Chandogyopanishad 39 The Pancha bhootas in our body and the earth are Gayatri itself. The Gayatri living in a man and the Purusha living in the Hrudayam are one and the same. All the Pranas are fixed in Purusha which are only Gayatri. Pranas cannot go beyond Purusha. Now so far we understood the greatness of Gayatri and its qualities. There are two Brahmas viz Karya Brahma and Sudha Brahma. So far, we learnt the greatness of Brahma in the form of Gayatri which is Karya Brahma. The greatness of Sudha Brahma is much greater than Karya Brahma. The entire creation is made of Pancha bhootas which is one part of Sudha Brahma. Remaining three parts which belongs to Paramatma who is self splendorous and Amrutha Swaroopa. Here, what is narrated as the Aakasham which lies in all bhootas and that which lies in the body as hrudhayam are one and the same. The Para Brahman with three parts which is explained through Gayatri is Amruta Swaroopa. This is Brahman means, he is the Aakasham inside and outside of the Purusha. In this manner, the Aakasham inside the hrudhayam and the Aatma living in that hrudhayam is Poornam (complete in itself) and Avinasi (one without destruction). In this manner who knows the knowledge of Para Brahman is Poornam and Amrutam and he will never be perishable. Hence he will attain Vibhoothi (greatness). He will attain Brahman even while he is alive. Khandam-13: 1-8. We learnt that there were five doors (Chidras) to reach the heaven. The place where Aatma resides which is Hrudayam, is stated as Swargam. The palace of Swargam has five doors. The eastern door is Aditya which is also said as Chakshu or Tejas. That itself is Annadyam and Annabhokta. In this manner the Sadhaka has to worship Prana which is the door way of Aatma or Swarga. He who worships in the form of Aditya Roopam and Annadya Roopam will attain Savitru Tejas and becomes a lustrous bhokta. The door which lies on the southern side of Hrudayam is known as Vyana Vayu. This Vyana Vayu is itself Stotram or Chandra or Sree or Yassas. In this manner he who worships the glorious two gunas (Sree and Yassas or fortunes and fame) will attain Brahma Tejas, fame and great fortune.

40 Chandogyopanishad There is a door on the western side of Hrudayam which is Apanam. That itself is Agni. Brahmavarchas will be attained by Swadhyanam and Sadhacharam. In this manner, he who has Brahma Tejas and worships Apanam will become a great Anna bhokta. The door in the northern side of Hrudayam lies in the Samana Vayu. This Samana Vayu itself is Manas or Mind or cloud or glory or Sareerakanti. In this manner whoever worships Samana Vayu as Brahman with two special qualities such as fame and lustre will become glorious. The door which is lying on the upper side of Hrudayam is Udana Vayu. That Vayu itself is Aakasham. That itself is Tejas (strength or lustre). That is the cause for the Mahatwam or greatness. In this manner he who worships Brahman in the form of Udana Vayu with the oblations of Ojas and Mahas will become splendorous and valorous. These five Purushas are the gate keepers of Brahman stationed at the Hrudayam which is also known as Swargam. He who worships these Vayus as such gate keepers, such a person will have valorous sons. As one has to take the help of the gate keepers to see a king, in the same manner, whoever wants to see Brahman must satisfy these five gate keepers. In this thought, the Purushas are compared with gate keepers. He who worships five Purushas as gate keepers will attain Swarga lokam. These five Purushas are the five Vayus. Their symbolics are as follows. Eyes= Pranam. Ears= Vyanam. Speech= Apanam. Mind= Samanam. Aakasham= Udanam. The Jyothi which is seen by Indriyas through eyes and the Param- Jyothi which is shining all the worlds is the same. This means, Parama Jyothi and Jyothi lying in the Purusha are one and the same. Here, the stratagem advised is to see the Purusha who is lying in the Hrudayam. When you put your hand on your body your hand will feel the sensation of heat. That is Agni. When you put your fingers in your ears you will feel the sounds which resemble the movement of a chariot. In this manner you enjoy the sound. The way in which the Purusha is enjoyed by touch, we are also enjoying him by sound. In this manner he appears as Jyotirlinga and Srutilinga. Thus he who knows the Param Jyothi and worship him will become glorious and fit to be seen and admired.

Chandogyopanishad 41 Khandam-14: Brahmopasana is being explained here with the Sarva Drusti in the Sandilya Vidya. 1-4. The entire universe depends on direct evidences or Pratyaskha Pramanam. In the same way, the universe is represented by names and forms. Such a universe as a whole is Brahman. Agni, Jalam, Annam and all other materials came out of the Brahman. At the end, they are all getting absorbed in Brahman in the reverse order. Therefore the creation, the sustenance or living and the withdrawal of this world is Brahman only. We cannot know the world without Brahman. While the creation is alive, we have a feeling that we are all in active Brahman. Therefore, the Sadhaka is to worship, keeping away from love and hate, and to have control on his senses. Since the Brahman is motionless the Sadhaka also should worship with a fixed, focused mind. During lifetime and after lifetime also, he should have a steady mind on Brahman. If we worship with a steady mind, we will get as much reward as that of our Sraddha or devotion. The Purusha appears as Manomaya. In the same way, he is Pranamaya (subtle and physical) and appears as such because Manas is the root cause for all involvement in the worldly matters. He is consciousness and Satya Sankalpa. He is Aakasa Aatma; which means, he has the nature of Akasa, with the characteristic of all pervading, subtle and formless. These are all the qualities of Aakasa. Hence he is Aakasa Aatma. He is Sarva Karma, the embodiment of all actions. He is also Sarva Kama, who embodies all good desires. Aatma is smaller than the smallest. It is also greater than the greatest and bigger than the biggest. Aatma in the Hrudayam is smaller than the thorn of paddy and bigger than the earth, dyulokam and swarga lokam. The Aatma which lives in the lotus of Hrudayam and Para Brahman are the same. The Aatma which lives in Hrudayam alone performs all karmas. It carries only good desires. It has all good fragrances. It cannot say about Aatma in words. It has no desires. Such an Aatma which is living in my Hrudayam is Para Brahman. Even after my death, I will reach

42 Chandogyopanishad the Para Brahman only. Whoever has this fixed mind will become Brahmam. Even after death, he will reach Brahmam. Since this knowledge is revealed by Sandilya rishi, it is known as Sandilya Vidya. Khandam-15: 1-7. This human body is compared with a cash box. The inner portion of the box is Antariksham. The base of this box is earth. Satyam, dharmam and other virtuous gunas are the treasure preserved in the box. Since it is Trilokya Swaroopam, it is not perishable. Its stays for any number of years. The directions and quarters are the corners of the box. Dyulokam of this box is the hole on the top of this box. It is like an underground storage for all karma phalams. In that ,all the world, people, actions are full in this box. The eastern side of the cash box is known as Juhu. Since those performing somas and karmas do it facing towards east. Therefore, it is named as Juhu. On its southern side, it is known as Sahamaana. The Yamaloka is on the southern side and Jeevas will be experiencing and suffering their karma phalams there. On its western side it is known as Raajni. Varuna is the ruler of this side. Hence it is named as Raajni. On its northern side, it is known as Subhoota. Kubera ruled on the northern side and he is known for his wealth. Since Vayu is breathing in those directions, it is also known as ‘Vatsa’. Those who worship Vayu in that direction will not have Putrasokam. Aspiring for longevity for his son, one will have to worship by remembering the name of his son three times and should pray “I seek protection from this treasure, I seek protection from Prana, I seek protection from earth, I seek protection from bhuvarloka, I seek protection from suvarloka”. Since we prayed “I am seeking protection from Prana”, we must know which is that Prana? That is the composite Prana which moves in all living beings. I am seeking the protection from such a Virat Purusha. Here the meaning for Prana is Para Brahman. When it is prayed for protection from bhooloka (earth), bhuvarloka and suvarloka, it means as bhuvuha and suvaha. This means, seeking protection from Agni, Vayu and Aditya. In the same manner, we are also to assume that we seek protection from earth,

Chandogyopanishad 43 agni, antariksham, vayu, dyulokam and aditya lokam. Bhoomi and Agni are symbolic of Rig Veda. Antariksham and Vayu are symbolic of Yajur Veda. Dyulokam and Aditya are symbolic of Sama Veda. All these above prayers indicate the sameness of Para Brahman. Those who worship in this manner will have perennial wealth. Khandam-16: 1-7. In the above slokas the prayers were said for the longevity of a son. Next mantra, the prayers are said for the longevity of the father. Now the method of worshipping is indicated. In fact, Purusha is Yagna. The Indriyas, the longevity, the Prana and all the body parts of Purusha totally is assumed as yagna. The first 24 years of Purusha is Pratassavanam in a yagna. The letters in Gayatri Chandas are also 24. In this Purusha Yagna, to avoid diseases and difficulties during the first 24 years which is Pratassavanam, he should assume himself as yagna Purusha. The Devatas, Vasus, Indriyas and prana etc are all vasus belonging to this Pratassavanam of Purusha Yajna. With these only, humans and other living beings are created. In next verses, the chandas is trishtup and jagati. The Purushas body is described with their Samyam. In Purusha’s life, from 24th years to 68 years, it has trishtup chandas which has 44 letters. This is known as Maadhyamdina savanam. Rudras in the form of Pranas will be harassing the Purusha during this period. If the karta of a yagna is suffering under any such ill health or disease during this period of 48 years (24-68), he has to worship the Rudras in the following manner………. “Oh Rudras in the form of Pranas! Kindly add this Maadhyandina savanam with the Saayamsavanam. I am the Yajna swaroopa and kindly ensure that I ma not separated from the Rudra Ganas”. With such prayer, he becomes free of his life problems and iseases. The Balance life is 48 years in the total of 116 years. This is the third savanam of his life. And is linked with Jagati Chandas and with Adityas. Only Adityas receive the Indriya vishayas like Sabda.

44 Chandogyopanishad If the Upasaka of Yajna gets any illnesses or sorrows in this Savanam, he has to pray like this, “ Oh Adityas who are in the form of Pranas! Kindly ensure the completion of this third savanam of my life. May I not be separated from the QAdityas”. By praying thus, he is freed from his problems. This is the Yajna Darasana. Knowing this, Mahidasa, the son of Ithara, said, “ Oh diseases! Why are you harassing me like this? I am the Yagna Swaroopa and I will not die. All your efforts will go waste”. By praying in this manner having fixing his mind on yagna, he will live for 116 years. Khandam-17: Here, the Aatma Yajnopasana is narrated : 1-8. Purusha wants to eat and drink. If the desire is not fulfilled, he cannot be happy; Which means, it leads to distress. Prior to the start of yagna also there will be distress. Because of deep desires, dissatisfaction and distress only he starts yagna. In both occasions distress is the common factor. The same Purusha is eating food, drinking water and keeping himself happy, since the desire is fulfilled. All these expressing the sameness of secondary aspects. Whereas in the case of a yagna, drinking milk is only a simple desire and keeping happy is secondary. This drinking of milk is to be presumed as a substitute for his food. He is laughing, eating, and participating in sex. All these are becoming stuthaas and Sastraas. They are also weapons. Because the worldly acts in normal life and the sastras in yagnas both have sound as Saamya or sameness. [Here Sastras= A Ruk without a tune which is used only for reciting. It cannot be construed as a mantra] In the world the good qualities such as tapasya, frankness, charitable nature, greediness, non violence, truthfulness, are all to be compared with dakshinas in a yagna since they protect dharma. So there is similarity in both. Along with the above Saamyaas or comparisons, it is also compared with pregnant women who are about to deliver the child (Purusha in future). Before the child is delivered it is said as “sroshyati”.

Chandogyopanishad 45 After the delivery of a child it is said as “Asoshtaa”. Which means she has achieved the desired result. The birth of a child is like the starting of a yagna. The death of Purusha is the Avabrudhasnanam which is done after a Yagna. Ghora Maharishi has taught this knowledge to Sri Krishna. Because of this Great knowledge, Krishna became disinterested in other knowledge. While teaching this, maharishi told, “Krishna! A man has to recite three mantras at the time of his death. 1. You are imperishable. 2. You are eternal. 3. You are the subtlest Prana. These are the mantras from Yajur Veda. There are two Ruks relating to them. The two ruks are as follows :. 1. Brahmavettas who are beyond worldly vasanas and who are of clear vasanas are seeing the all pervading and most ancient splendor everywhere, who is pure. 2. Looking at the brightness beyond the ocean of ignorance, they say – we see the sun in the form of this splendorous Jyothi in the form of Sun,who is shining in the hearts of all devatas. Khandam-18: Here, Manas etc are focused for Brahmopasana with Adhyatma Dristi first and then with Adhidaiva drusti : Mind and Aakasham are subtle and all pervading. So both are instruments to know Brahman. The Sadhaka must worship mind as Brahman. With the thought and outlook of adhidaivata, one has to worship aakasham as Brahman. While looking from the angle of adhyatmika Dristi, the mind has four corners or padams. They are prana, eyes, ears and speech. From the angle of adhidaivata Dristi, they are four parts. They are Agni, Vayu, Aditya and the directions. From both points of looking, the mind and Aakasam are the same. Prana and Vayu are one part for Mano-Aakasha Brahman. Eyes and Aditya are one part, direction and ears are one part. In this manner, whoever worships Brahman in a composite form will prosper with glory and Brahmatejas. As the cow has four legs, it is presumed that Brahman also has four legs. Prana is the fourth part for mind which is assumed as Brahman. It receives fragrance in the form of light or Jyothi. Whoever worships

46 Chandogyopanishad in this form, will become glorious with Brahmavarchas. He generates heat all around. For the Brahman which is Manas, eyes are the fourth part. It will see all the shape and form of all objects with the help of the Aditya in the form of Jyothi. Sound organ is the fourth part of the Manas or mind taken as Brahman. It is always ready to receive sounds from all the directions. The Sadhaka who worships in this form will become glorious with Brahmavarchas. Khandam-19: In the previous mantra Aditya was assumed as the fourth part of Brahman. In this sloka, we are taught that Aditya himself is to be assumed as full Brahman and worshipped. In the beginning, the creation was ‘Asat’ or, in other words, it was without any names and forms. That does not mean, it was non- existent. That Asat moved towards action. Like a germinating seed, slowly it become hard and took a physical form from the water. About a year it lied like that as an egg of a bird. Like an egg of a bird, it broke into two pieces. One half became gold and the other as silver. The half of the earth that appeared as silver became the lower side. The upper side which looked like gold became Dyulokam. The shell of that egg has become the cluster of mountains; the thinner shell has became the cluster of clouds with a layer of snow. The blood inside the shell and its nerves were turned into rivers. The water in the naval area became oceans. Aditya was born from womb of the earth. Along with Aditya, sounds which can travel afar were born. With the sounds, all moving and non-moving beings and things took birth. After that ,the food and clothing and their experiences were born. Even today when the sun is raising and setting, all beings or bhootas start making rousing noises. In this manner whoever knows the greatness of Aditya and worships him assuming him as Brahman, he himself will became Aditya. Beautiful and pleasing sounds from all directions reach him and give him all happiness.

Chandogyopanishad 47 Chapter-4 Khandam-1: 1-4. The story of king Janasruti is narrated. Long back there was a king by name Janasruti. He was giving gifts with devotion. He used to feed all his guests. The king Janasruti built many choultries throughout his country where all the people who travel on the road will stay and eat the food provided by him. One night, the devatas who were satisfied with his annadanam appeared in the form of swans. While those swans were flying in the sky, one swan said to another swan “Oh Bhallaskha (one who sees nearer things better) ! This continuous annadanam done by the grandson of Jaanasruta, the entire sky has became splendorous. It is as lustrous as Dyulokam. Don’t touch that splendor. It may turn you into ashes”. The swan who was flying in the front row heard those words and said “The king about whom you are praising so much, can he be equal to Rykyu, the cart man?” The first swan then asked “Who is that cart man, Rykyu?” The first swan, Bhallaskhu said, “In a game of dice, there will be four dice viz Kruta, Treta, Dwapara, Kali. Whoever is in possession of the dice, Kruta, will become superior to the other three. In this manner Rykyu is like the dice of Kruta. Whoever is as knowledgeable as Rykyu will also become Rykyu himself”. The grandson of Jaanasruta while sitting on the terrace of his palace heard the words of these swans. He was recollecting the words of those swans all the night. Next morning he called one of his charioteer and said “Oh charioteer! Did you not say that I am equivalent to Rykyu who was the cart man?” The charioteer heard the words of the king and thought in himself “This king is wanting to know the story of Rykyu” and said to the king “Oh king! Who is that cart man Rykyu? What is it you want to know about him?” The charioteer went round many places and searched for the cart man Rykyu and could not identify him. He came back to the king with this information. The king said “Oh charioteer! Rykyu must be a Brahmavetta. You go to the forest where Brahmavettas live and search for him”.

48 Chandogyopanishad The charioteer went to the forest and searched in several places. In a remote village he saw a person who was scratching his head and looking at his cart which was stuck in a knee deep mud. The charioteer went to him saluted and said “Sir! Are you Rykyu, owner of this cart?” The other man said “Yes. I am Rykyu”. The charioteer was happy for locating Rykyu. Khandam-2: 1-5. On hearing from his charioteer the king, who is the grandson of Jaanasruta went to Rykyu with 600 cows, a gold necklace, a chariot yoked with two horses, saluted to him and said, “Oh virtuous! You accept the gift of 600 cows, a necklace and a chariot yoked with two horses from me and teach me the God whom you worship and the way of your worshipping “. Rykyu said “Oh Sudra! You keep your cows, the necklace and the chariot to yourself”. The king thought that the Rykyu was not satisfied with the gifts he offered him. So he went to his kingdom and came back with many more gifts and his daughter and said, “Oh virtuous Rykyu! Here is my daughter. You accept her as your wife. You also take the village where you are living for yourself. I am also offering thousand cows, a necklace and a chariot. Now you teach me about the god you worship and the way of your worshipping.” Rykyu was satisfied with those gifts and said to the king “Oh Sudra! You have given me valuable gifts to receive knowledge from me. I am satisfied”. Rykyu then taught the king in the following manner. Khandam-3: 1-8. Savarga Vidyopadesam: Samvargam means that which absorbs into it. External Vayu is Samvargam; Because we are seeing the extinguishing of fire; Which means the fire is absorbed in Vayu. In similar manner, the sun and moon are setting; meaning, they are absorbed in the air and giving us a feeling as if they are rising and setting. In short the Agni, the sun and moon are all getting absorbed in Vayu. We also observe that water is getting dried up which means it is evaporated; Which means the water is absorbed in Vayu. Thus, Vayu

Chandogyopanishad 49 is absorbing all Mahatatwams. Keeping in mind this quality of Samvargam, one must worship Vayu. This is known as Adhi daiva drushti. When we look at with Adhyatma drushti, in our body, Mukhya Prana is the prominent Samvargam because, while Purusha is sleeping, all Indriyas are absorbed in Prana; Which means, Prana itself is absorbing all Indriyas in itself. Vayu and Prana are the only two which have the quality of Samvargam. Vayu belongs to devatas, Prana belongs to Indriyas. One day Sownaka and Abhiprataari were sitting together for taking food. At that time, a Brahmachari came and sought Biksha or food. They thought that this Brahmachari is not a Brahmagnani, but he is pretending with ahankaram as a Brahmavetta. Hence they refused to give him food. The Brahmachari said “Oh Sownaka! Oh Abhiprataari! Prajapati who is the protector of all lokas has eaten away the four mahatmas (Vayu, Agni, Prana, Vak). The humans out of ignorance are dividing into Adhyatma, Adhidaiva, Adhibhoota and ignoring that mahadeva. That is why, You are refusing to offer food to the person for whose sake the Annams are prepared. You are refusing to feed such a Prana”. Sownaka went to that Brahmachari and said “Oh Brahmachari! You have described the greatness of that mahatma as aatma for devatas, the creator of all moving and non-moving ones, onewho has no mortality, Bhakshana Seela, Medhavi and so on”. Such a great mahatma cannot be eaten by others. In other words he cannot be Annam for Agni and other devatas. He himself eats all of them. You said humans cannot know such a mahatma. Oh Brahmachari! We are all worshipping him only”. By saying so, he ordered his servants to offer food for that Brahmachari. Then the Brahmachari was offered food. Vayu and others are a Group of 5. Pranam and others are a group of 5. In the above Vayu will absorb the other 4. In the same manner Prana will absorb the other 4. Annams 5 + Bhaskhakas 5 = 10. Even if we look at in another way also it will be 10 only. Agni, Surya, Chandra, Jalam = 4. Surya, Chandra,

50 Chandogyopanishad Jalam = 3. Chandra, Jalam = 2. Jalam =1. If we make a total 4+3+2+1=10. Vayu Krutam. Pranam Krutam. The combination of both is 10 which is Virat Krutam. Virat is the one which eats away everything.In the same way there are 10 letters for Virat Chandas. Khandam-4: 1-5. Once upon a time a Satyakama, a boy went to his mother Jabala and said “Oh mother! I want to learn Vedas under a guru. Tell me my gotra”. His mother said “Oh Satyakama! While I was working in my youth in my husband’s house, I got you and brought you up as an orphan because by the time your father was dead. Since I am Jabala and you are Satyakama, you tell your guru that you are Satyakama Jaabaala”. Satyakama went to Gowtama Maharishi and said “Oh respected guru! I came to live with you in Brahmacharya Ashrama. Accept me as your disciple and bless me”. Gowtama Maharishi said “Oh Satyakama! What is your gotra?” Satyakama said “I do not know about my gotra. When I asked my mother she also said that she does not know my gotraand hence she asked me to say that I am Jaabaala Satyakama”. Gowtama Maharishi was happy to listen to his words which are simple, clear and straight forward. Hence he thought the boy must be a brahmin boy. Others cannot answer in so simple and plain words; so he accepted him and performed Upanayana for him. After accepting him as his disciple he gave 400 weak cows from his big herd and asked him to improve the herd to 1000 cows and come back. Satyakama took those 400 cows and went to the forest and started looking after them with care. He stayed in the forest for several years till the herd becomes 1000 cows. Khandam-5: 1-3. Satyakama was performing Goseva vrata as instructed by his guru. Vayu Devata took pity on him and wanted to give him the knowledge of Brahman. He entered into a bull in the herd and said “Oh Satyakama! As per the instructions of our guru the herd has grown to a strength of 1000 cows. You take us to our guru. Shall I tell you one paadam in the knowledge of Brahman? “

Chandogyopanishad 51 On hearing the words from the bull , Satyakama , with all obedience and requested to instruct him about the knowledge of Brahman. The bull said to him “There are four Kalas (Splendours). They are east, west, south and north kalas. They are all one leg for Brahman. That leg of Brahman is known as ‘Prakasavan’; Which means it is what we see externally. Like this, the other three legs of Brahman also will have four parts for each leg”. He who worships Prakasavan with these four parts and the above knowledge he will become famous in this world and reach Jyothilokas and other splendorous lokas after his lifetime. Khandam-6: 1-4. “Oh Satyakama! Agni Devata will teach you the second leg of Brahman,” saying so, the first bull kept quiet. Next day Satyakama took his herd and proceeded towards the gurukulam. Before it is sunset, he performed Agni Pooja facing the east and sitting on the western side of Agni, remembering the words of bull and in deep meditation on Agni. In the mean while. Agnihotra called him “Oh Satyakama! I will teach you the second leg of Brahman. You learn”. Agnihotra said “The second leg of Brahman also will have four parts or four splendours called - pruthivi kala, antariksha kala, dyuloka kala, samudra kala. All these four parts of his second leg are known as ‘Anantavan’ ; which means all these four kalas are endless”. Whoever worships the Brahman with the above knowledge will have the wealth of endless and great gunas. Khandam-7: 1-4. Agnihotra said “Oh Satyakama! Sun will teach you the third leg”. Next morning Satyakama was traveling towards gurukulam with his herd. Before sunset he made Agnihotra and sat facing east, and sitting on the western side of Agnihotra and remembering the words of Agni. In the mean while, the sun came in the form of a swan, and said to him “Oh Satyakama! I will teach you the third leg of Brahman. The sun said the third leg of Brahman also will have four parts. Each part is named as Agni Kala, Surya Kala, Chandra Kala, Vidyut Kala. The

52 Chandogyopanishad third leg of Brahman with the above four parts is known as ‘Jyotishman’”. The sadhaka who worships Brahman with this knowledge will become glorious in this world and will reach splendorous and superior lokas. The person who has this knowledge in the form of Jyothisman will worship Brahma’s third leg with four kalas. Khandam-8: 1-4. “Oh Satyakama! The fourth leg will be taught by Madga bird which resides in water.”, so saying the swan left. Next day Satyakama took his cows herd traveled towards gurukulam. Before the sunset he prepared Agnihotra sat facing east, keeping himself on the west side of Agni and remembered the words of Agni, Vayu, and Sun. In the mean while, the bird Madga, said from the sky, “Oh Satyakama! I will teach you the fourth padha of Brahman. You learn. The fourth padha of Brahman also has four parts viz prana kala, chakshu kala, srotra kala, manah kala. The Sadhaka who worships Brahman with this knowledge will be known as ‘Aayatanavan’ which means one who has shelter in this world and in all lokas on the sky . He will win over all such lokas where he can get good shelter and to them after his death.” Name of guru Legs Kalas (parts)

The bull (Vayu) Prakasavan East, west, south and north directions Agni Anantavan Prudhivi, antariksham, dyulokam, samudra kala Sun (Aditya) Jyotishman Agni, Surya, Chandra, Vidyut kalas Madga (Prana) Aayatanavan Prana, Chaskshu. Srotra, Manah kalas

Khandam-9: 1-3. Satyakama finally reached gurukulam. On seeing Satyakama, the guru asked “Oh Satyakama! You appear to be a Brahmavetta. Who taught you the knowledge of Brahman?”. Satyakama said “Gurudeva! Devatas taught me Brahma Vidya. However I would like to learn from

Chandogyopanishad 53 you. Because there is no greater guru than you”. On hearing the words of Satyakama, he also taught him the Brahma Vidya. In this manner Satyakama completed his knowledge. Khandam-10: 1-5. Agni taught Brahma Vidya to Upakosala: Upakosala entered the gurukulam of Satyakama and served the Guru for 12 years. He was also worshiping the Agnihotra along with other disciples. Satyakama has completed his teaching to all other disciples and declared the teaching as completed for all other disciples excepting Upakosala. One day the wife of Satyakama asked her husband “Upakosala is in Brahmacharya vrata from the past 12 years. He did tapasya. He also pleased you and Agnihotras. You have completed for all your disciples, the samavartanam except to Upakosala [Samavartanam means permission to leave Brahmachariya vrata]. If you neglect Upakosala, Agni may get angry with you”. Satyakama did not respect her words and went away. Upakosala heard the words of his guru and guru patni. He was distressed and resorted for the vrat of not eating food and sat in Agni house. Guru patni asked him to come and have his food. But Upakosala refused to take food and said as “Oh mother! I am not fortunate to have the kindness of my guru. As I am suffering from this disease, I am not feeling hungry and I will not eat”. At that time the three Agnis (Garhyapatya, Daskshinagni, Aahavaneeyam) who are daily taking the services from Upakosala took pity on him and decided to teach him Brahma Vidya. Those three Agnis said to Upakosala “Oh Brahmachari! Pranam Brahma, ‘Ka’ is Brahman, ‘Kha’ is Brahman”. On hearing the teaching from the Agnis Upakosala said “Oh Agnis! I know Pranam is Brahma because without Pranam no creature keeps living but I do not understand how ‘Ka’ and ‘kha’ become Brahman”. The Agni said “Ka and Kha are one and the same. Ka means happiness, Kha means Aakasham (Anandam). Since Happiness and Anandam are one and the same, in the same manner Ka and Kha (Hrudayakasam) are also one and the same”.

54 Chandogyopanishad Khandam-11: 1-2. The first Agni (Garhyapatyagni) said to Upakosala “Pruthivi, Agni, Annam, Aditya- these four are my bodies. The Purusha who appears in Aditya is myself. Those who know this knowledge and worship, the sins of such an Upasaka will be destroyed and he will attain Agni loka. His family line will prosper well. We four are the forms of Agni. We protect such an Upasaka in this world and in the other worlds also”. [Pruthivi and Annam both are to be enjoyed by the humans, so they both are same. Agni and Aditya are bhoktas, so there is equality in both] Khandam-12: 1-2. Dakshinagni (or, anvahara Pachanagni) taught him next, in this manner. “Water, directions, stars and moon, these four are all my body only. In other words, I myself divided into four in the forms of Anvaharya Pachanagni. The Purusha that appears in the moon is myself. The person who knows this knowledge and worships, all his sins will be destroyed. He will attain the Agni loka and have full longevity. He will live as a pure person. All his family line will be prosperous. Three Agnis will protect such a person in this world and in the other worlds also. “ Anvaharya Pachanagni and moon both have relation with west direction. The Nakshatras are like eatable (Bhojyam) to the moon. Water is Bhojyam to Dakshinagni, because water alone creates annam. Khandam-13: 1-2. Next Aahavaneeyagni taught Upakosala in the following manner “Pranam, Aakasam, Dyulokam, Vidyutu, all these four are my body. The Purusha that appears in a lightening is myself.” “The person who worships with this knowledge will get all his sins destroyed. He will attain to Agni loka and have full longevity. He will live as a pure person. His family line will be prosperous. We will protect him in this loka and other lokas also.”

Chandogyopanishad 55 Khandam-14: 1-2. All the three Agnis said together, in one voice as follows “Oh Upakosala! We taught you the knowledge of Agnis and Brahma Vidya. Your guru will teach you how to derive the poorna phalam of this knowledge”. After sometime his guru, Satyakama came and said “Oh Upakosala! By looking at your face, you appear to be a Brahmavetta. Who taught you the Brahma Vidya?” Upakosala said “you are my guru. Who else will teach me other than you?” [Inferring that Agnis and his guru are one and the same] Oh Gurudeva! The Agnis were satisfied with my services and taught me this knowledge. Then guru said “My son! You tell me what the Agnis taught you?” Upakosala repeated what all he has learnt from the Agnis. Then his guru said “My son! Those Agnis has taught you only about lokas. Now I will teach you such a knowledge with which no sin will touch you and you will have a detached life”. Khandam-15: Here the Upasana of the Purusha who resides in the eyes is described : 1-5. The Jnani who has control on senses and one with controlled mind, can see the Purusha (the drasta) who resides in the eyes and is the Drasta for the Drusti in the eyes. He himself is Aatma. Aatma has no fear and no death; it is Brahman. If either ghee or water is poured into the eye of the Jnani, it will not touch his eye. It will drop out to the eyelids. The place where Purusha lives has so much of greatness. He has the great quality of non-attachment (Nissangatvam). What else one can say about his greatness? This Purusha has another name viz ‘Samyadvaama’ which means it is the attractive place and goal for all the objects. The Jnani who knows him with this knowledge is ‘Bhaamani’. Bhaamani will receive the phalam of all the punya karmas. Who knows that, he alone receives the phalam of all punya karmas and is known as Bhaamani. Because he is Aditya, he will be shining in all lokas

56 Chandogyopanishad in the form of moon and agni. The Jnani who knows this knowledge will become splendorous in all lokas. For a Brahmavetta, the last rites (after his death) are not necessary. Even otherwise, he will attain the form of Jyothi. He will attain the path of light. He will attain the Devata of Archi from the devata of day time; and , from the presiding deity of day light he will attain the presiding deity of Suklapaksha, from Suklapaksha he will attain the presiding deity of Uttarayanam, from Uttarayanam he will attain the presiding deity of Samvatsaram, from the presiding deity of the year he will attain Aditya, Chandra and lightening. The person who reached the Vidyullokam, devatas will come from Brahmalokam and take him to Satyalokam where Brahma recites. This is called the path of devatas. In this manner he will reach the abode of Hiranyagarbha or Satyalokam. The Upasaka who reached Aditya, Chandra and Agnilokas, the last rites are not required for him. For others, such last rites must be understood as essential. The one who does Upasana of the Aakasa brahma who is always filled with Joy, and the Purusha who resides in the eyes, the one who is living in Aditya, Chandra and Agni lokas with all luster, no last rites are essential. Khandam-16: 1-5. Vayu is purifying all lokas by its presence. Therefore Vayu is pure and is definitely yagna. In yagnas while reciting mantras two factors are important, Vak and Manas or word and thought. Therefore vak and manas are the path for yagna. Of the two paths, the rithvik will purify with the knowledge of his mind, the other path. The other rithviks viz hota, adhvarya and udgata, will follow the path of vak. During the course of yagna (between Praataranuvakam and Paridhaaneeya ruk) the Brahma should not break his silence. If he breaks his silence, the path of Vak alone will remain pure but it will make the path of mind impure. Then, it amounts to walking with one leg. Therefore such a practice will damage the yagna phalam and because of that, it will pose problem to the master of Yajna also. He becomes only a sinner. Therefore the fruits of yagna depends on observing the silence by Brahma.

Chandogyopanishad 57 Khandam-17: 1-10. Prajapati did a tapasya in the form of meditation to tap the sap of all worlds. In the process, he had taken the sap from the lokas. From the earth he has taken Agni as the sap. From Antariksham he took Vayu as sap. From Dyulokam he took Aditya as sap. Again Prajapati meditated on the above three viz Agni, Vayu, Aditya. From those devatas he has taken out the sap in the form of three Vedas viz from Agni, Rig Veda; from Vayu Yajur Veda; from Aditya Sama Veda. Again Prajapati meditated on the knowledge of those three Vedas and did tapasya. He has taken out the sap of those Vedas in the following manner. From Rig Veda, bhoolokam; from Yajur Veda, bhuvarlokam; and suvahlokam from Sama Veda suvaha. Bhooh, bhuvaha, suvaha, these are vyahrutis. These are received from Vedas, devatas and lokas. As a corrective measure for any mistake relating to Rogveda, at the time of yagna, a homa is to be performed with the mantra of ‘bhooh swaha’. Then, the mistake is taken as corrected. If mistake relates to Yajurveda, a homa is to be performed with the mantra of ‘bhuvah swaha’. By saying so the oblations are to be offered in Dakshinagani. This corrects yajurveda related mistakes. In the case of any defects relating to Sama Veda, an oblation is to be made in Aahavaneeyagni with the mantra ‘Suvah swaha’. Thereby Sama veda related mistakes get corrected. The Jnani who knows this knowledge of all three Vedas alone is eligible for the throne of Brahma. Gold is welded with tankam. Likewise, silver is welded with gold; and other baser metals are also welded in similar manner with compatible things. In the same mannerthe three lokas (Pruthivi, antariksham, dyuloam); the three Devatas (Agni, Vayu, Aditya) and the three Vedas (Ruk, Yajur, Sama) – with their Power, all shortcomings for Yajnas are duly corrected and Yajna is fulfilled. If the Brahma has the above knowledge the yagna will travel in the path of Uttarayanam (deva yaanamargam). Wherever there is a

58 Chandogyopanishad damage happened in course of yagna the Brahma has to protect the karta with the remedial measures. The rithvik who maintains silence in a yagna is Brahma. In the manner in which the silent horse saves the warriors in a war, likewise, the silent Brahma saves the others in Yajna. The Brahma will protect the karta and all rithviks. The person who does not have the above knowledge is not eligible to become a Brahma.

Chapter-5 Khandam-1: 1- The elder person is called as Jyeshta. If someone has a good character, he is called Sreshta. Sometimes both qualities can be in the same person. In this manner Prana is the Sreshta and Jyeshta of all Indriyas. Prana is the Jyeshta and Sreshta. In this manner the Sreshta person becomes not only rich but will also give shelter to others. This is applicable for this world and the other world also. One who learns about Pratishta or shelter (asraya) will also get similar shelter in this world and other worlds. Eye only gives pratishta to a person.Eye only gives knowledge of the up and downs everywhere and the safe spaces also and keeps one steady. Ear are the treasure for a person. One who learns about such treasure, will enjoy the earthly treasures, and comforts. Ears only can hear Vedas and their meaning. With that knowledge, they perform karmas like yagnas and enjoy comforts with the karma phalam. For all Indriyas, mind alone is Asrayam, because it enjoys all the subjects received through Indriyas. Likewise, one who learns about Sheltering (Aayatanam) becomes a shelter himself for his people. As a matter of fact, mans is the Ayatanam. This is because, mind only is the shelter, receiving all matters from all Indriyaas. Once upon a time there was a dispute among the Indriyas. Every Indriya thought that it, itself is superior among all Indriyas. They all went to Brahma and asked “Oh Deva! You tell us who is superior among us?” Brahma said “whose withdrawal makes all other Indriyas weak, such an Indriya is the superior of all.

Chandogyopanishad 59 The speech first withdrew from the body and came back after a year and asked other Indriyas “How do you feel my absence?” The Indriyas said “There is no impact of your existence or non existence. Because even a dumb man is living comfortably hearing with his ears and seeing the world with his eyes”. Then the speech understood that it is not the superior. Then, the eye went out of the body for some time and came back after sometime and asked the Indriyas in the same manner as the speech asked them. The Indriyas said in the same manner that even the blind people are living comfortably even without eyes. The eyes understood that they are not superior. The ears went out of the body and came back after sometime and asked Indriyas as the speech and eyes asked them. The Indriyas replied in the same manner as they said to speech, eyes. Then ears also understood that is not the superior. The mind left the body and came back after sometime and asked Indriyas as the speech, eyes and ears asked them. Because even infants and mentally not developed people also are living well. Hence the mind also felt that, it is not superior. Finally Prana tried to live the body. All the Indriyas became dead and motionless. At that time, all Indriyas said to the Prana “Oh Deva! Don’t leave the body. You are the Sreshta and Jyeshta in the body.” All Indriyas agreed that their main powers are actually Prana only. That is why the Jnanis will not mention by Indriyas individually but call them as Prana. Khandam-2: 1-8. The Prana said to the Indriyas, “What is Annam for me?” The Indriyas said “The food of all creatures in this creation is also food for you. Because you alone is living in all creatures which means you are the virat. The Jnani who knows this knowledge of Prana, for him there is no food prohibited for eating. This is because, the Jnani worships Prana. The worshipper of Prana himself will become Prana. In all Pranas (Prana, Vyana, Apana, Udana, Samana) in all these Pranas ‘Ana’ is common which means consciousness or movement. The ‘ana’ is the Mukhya Prana that eats all types of Annam.

60 Chandogyopanishad Then the Prana asked “what is the clothing for me?” The Indriyas said “Water”. That is why the learned persons will drink and sprinkle water before and after eating the food; Which means it will act as a cover for food, like a cloth. The Jnani who knows this knowledge will always have clothes and will never have to be naked. Satyakama Jabala taught the knowledge of Prana to Gosruti and said “He who has the knowledge of Prana in this manner, can go to a tree which is barren which has no green and recite this knowledge. The tree immediately will get Prana and bear leaves and flowers. What else more can we say about the greatness of this knowledge?” Khandam-3: 1-7. One day Swetaketu, the grandson of Aruna went to the royal court of Panchala. The king Pravahana asked Swetaketu in the following manner. “Oh Swetaketu! Did you learn knowledge in full from you father?” Swetaketu said “Oh king! Yes I learnt from my father”. Pravahana asked “The person who died (in this lokam), to which lokam does he go?” Swetaketu said, I do not know. Pravahana asked “There are two ways. One is Devayanam and the other is Pitruyanam. Do you know where these two ways separate?” Swetaketu said, I do not know. Pravahana asked “How Pitrulokam is accommodating so many people that are going from this lokam?” Swetaketu said I do not know. Pravahana asked “Do you know after the fifth oblation, how, somarasam, ghee and other liquids attain the name of Purusha? Do you know how they acquire that? In other words after the fifth oblation how water is getting the form of Purusha?” Swetaketu said I do not know. Then, Pravahana said, “Oh Swetaketu! You said that you do not know anything. Then how did you say that you have learnt everything from your father. How can you say among the learned people that you are knowledgeable? Swetaketu was humiliated and insulted in this way and went to his father and said “Oh father! You have not taught me the knowledge in full. But at the time of samavartana Samskara, you said that you have taught me everything. When that Kshatriya has asked me five questions, I failed to reply to any of them.”

Chandogyopanishad 61 While saying so he revealed all those questions to his father. His father said “My son! I myself do not know what the king has asked you. Had I known I would have certainly taught you?” Swetaketu and his father Gowtama went to the king Pravahana. The king received the Brahmins, worshipped and offered him the gift of several villages and wealth. Gowtama said “Oh king! I do not want any of them. You please give me the knowledge of the five questions you have asked my son”. The king was upset because he being a Kshatriya cannot teach to a brahmin. At the same time he cannot refuse the knowledge that he knows. While thinking in the above manner Gowtama said “Oh superior brahmin! You stay here for a long time in our court. From your words I understood that you did not have the knowledge of Panchagnis. Therefore none of the brahmins seem to have received knowledge of this Panchagnis. Had anyone of them known, it could have come traditionally to all brahmins and you also must have known about it. So this knowledge is known only to kshatriyas”. Khandam-4: 1-2. Pravahana first replied to his fifth question because if he could able to answer for the fifth question that will teach the answer for the remaining four questions. The fifth question is “How the fifth oblation which is water is becoming Purusha?” “Oh Gowtama! The Dyulokam is Agni. Aditya is the wood for Agni, because Aditya is flaming and all the lokas are becoming lustrous. The rays of Aditya are the smoke. The day is its flame. Moon is the pole in the Agni. The stars are the particles rising from the flames. These flaming particles look like stars round the moon. Devatas give oblations like milk, ghee, subtle water, with Sradha, into the Agnihotra which is the Dyulokam. With those oblations from the fire, the king of Soma rasa will be produced. Of the five oblations, Sradha is the first. Khandam-5: 1-2. Oh Gowtama! The presiding deity for the rain is cloud or Parjanya, which is Agni. Vayu is the wood for Agni; because the fire

62 Chandogyopanishad spreads well with the help of Vayu only. Clouds are the smoke. Lightening is the flame. Thunder with lightening is the burning coal. The fire is derived from the coal. The sounds of clouds are the sparks of the fire. Devatas will offer Somaraja, that is Chandra, as oblation for Agni. By doing so, they get good rains. soma is therefore the second oblation. Khandam-6: 1-2. Oh Gowtama! The earth is Agni. The year is the burning wood for Agni. (Because the grains and other vegetation all flourish in the course of the year) Aakasham is the thick smoke. The night is the flame. The directions and the corners are the fire sparklers. Devatas offer rain as an oblation in the fire which is earth. Because of this oblation, all grains are produced. Sraddha, Chandra, Varsham, are the three oblations. Khandam-7: 1. Oh Gowtama! Purusha is Agni. His Speech is the wood for burning. Prana is the smoke. The eyes are the fire sparklers. His tongue is the flame. Since eyes are the shelter for the light, eyes are the coals. Ears are the sparkles spreading all around. In this Agni called Purusha, Devatas offer Annam as Oblation or ahuti. From this, veerya or strength comes out as result. Khandam-8: 1-2. Oh Gowtama! Woman is Agni. Her Janana Indriyas are the wood for burning in the fire. Purusha’s acta are the smoke. Yoni is the flame. Inner body is the fire sparklers. The sukham resulting also is akin to the sparklers. In that Agni, devatas offer semen as oblation. Because of that oblation, pregnancy will result. This way, dyuloka, parjanya, Pruthivi, Purusha, yosha agnis receive homa – to give rise to the Purusha. The fifth ahuti of Jalam or water becomes the complete sign of Purusha. Khandam-9: Here, what will happen to the water which has received the Purusha sanjna (or the Purusha indicator) in the Panchama ahuti – is stated.

Chandogyopanishad 63 In Panchama ahuti, Jala sabdam becomes Purusha indicator. It will lie in the womb of the mother for nearly 10 months and then is born. It receives all nourishment from the mother. Then, it will live its life time and dies and goes to other lokas due to its Karmas. The fire or agni in which he is born, he is taken into the same agni on death. Khandam-10 : In the tenth khandam, answer to the question as to which lokas, the dead person will go from this loka is stated. The gruhasta who has the knowledge of Panchagnis will perform all prescribed worship. From there he goes to Vanaprasta and do tapasya. After his death he will reach Agnilokam. From Agniloka he gets into day-devatas, night-devatas and suklapaksha devatas. In this manner they travel for six months and reach Uttarayanam. From Uttarayanam, they beget Samvatsaram, from Samvatsaram, they get Aditya, from Aditya they get Chandra and from Chandra the lightening. In that world of lightening., a super human devata will come and take him to the abode of Hiranyagarbha. This is known as Devayanam. Gruhastas who performed Agnihotra and other Ishta karmas, dana and dharmas will reach dhooma devatas. From dhooma devata they reach ratri or the devata of the night. From ratri devata, they reach krishnapaksha devata. From there they travel for six months and reach Dakshinayanam. From there they reach Pitrulokam. From there Aakasam. From there they reach Chandra. Chandra himself is Somaraja for brahmins. He is the Annam for devatas. Indra and other devatas eat Annam in the form of Chandra. Those who have performed and completed Ishata-poorta karmas also will stay there eating Annam till their karma phalams are completed. Again they will come back to this lokam (earth). Earlier Sradha is stated as Jalam. By offering an oblation in homa, Somaraja (Chandra) will be born. The water that was offered as an oblation in yagna will get absorbed in other tatwams and gets absorbed in Chandra. Such people will form their body which is fit to enjoy comforts in the heaven. When this body is offered as a last oblation, from this body, water and smoke will form as steam and it reaches Chandralokam. There a suitable physical body will be formed. There, after enjoying their karma phalams for sufficient time, they will come back to the earth.

64 Chandogyopanishad Till their karma phalams are enjoyed they live in that lokam. After enjoying the karma phalams they will return in the same path by which they went. In short from Chandraloka to aakasham, from aakasham to Vayu, from Vayu to smoke, from smoke to cloud is the path. There they form into cloud and reach earth in the form of rain. From the rain, the grains and Oshadhees and vanaspatis are produced. From those Oshadhees and grains, it will transform into Jeeva depending on the Annam they take. The Jeeva lies in the Annam also in the same form. For humans and animals that food will form into semen and sperm. Those whose Samskaras are rich, will take birth from the superior wombs; Which means brahmana, kshatriya, vysya wombs. Those who have lower Samskaras will born as animals, and other inferior wombs. In this manner ,how the Jeeva enters into this earth is described. Those who have sinful Samskaras will not go through either Uttarayanam or dakshinayanam. Such a low Jeevas will constantly takes birth and death. That means these people have the third way. That is why though so many Jeevas are dying and taking birth, all of them will not reach heaven or other superior lokas. So these lokas never will be filled. Always they are vacant. Those who steal the gold of Brahmins; those, who are born as Brahmin but consume wine and flesh; those who go with the wife of guru; those who kill brahmins, these people are all said as impure and sinners. Those who join them also are sinners. Those who had the knowledge of Panchagni will not join in the above categories. Khandam-11: 1-7. One day the following virtuous maharishis joined together and discussed about the Brahma and Aatma. They are Pracheenaseela, satya yagna, indrajyumna, jana, budila. These people could not realize the reality of Aatma. So they went to Uddalaka because he knows about vyswanara aatma. Looking at them Uddalaka thought in himself “These people have come to me to know about vyswanara aatma. But I do not have the full knowledge of it; so I cannot satisfy them. Better I will direct them to a person who can teach them vyswanara aatma”. After thinking so, he

Chandogyopanishad 65 said to them “Oh virtuous maharishis! King Aswapati is only the competent person to teach about vyswanara aatma among the living maharishis as on today. Hence we all go to him to know this.” By saying so, they all went to king Aswapati”. King Aswapati looking at those maharishis, went with his priest and invited them with respect and worshipped them. They all slept there that night. Next morning the king went to them and said with modesty “Oh virtuous maharishis! In my country there are no thieves. But all of them are rich people. They are not greedy or cruel. They don’t consume wine. We find no one who will not worship Agni in their house. All of them are learned and knowledgeable people. They are not womanizers. From where you can see a wicked woman in a country like this. Oh virtuous maharishis! I intend to perform a yagna. What dakshinas I give to those brahmins, the same amount I will give you also. You all stay with me.” Then the maharishi said “Oh king! When anybody goes to see a person, it is wise to tell him for what purpose they went to him. Now you alone have the knowledge of vyswanara aatma among the living people. You teach us about that vyswanara aatma”. The king Aswapati said “I will tell you my reply tomorrow”. The maharishis went to the king the next morning. They all went tp the King with dharba grass in their hands as a token of guru dakshina. The king then gave them the Upadesa on the vyswanara vidya. Khandam-12: 1-2. The king asked, “Oh Aupamanya, Oh Pracheenaseela! Which vyswanara Aatma are you worshipping?” Aaupamanya said “I am worshipping Dyulokam as vyswanara aatma”. King Aswapati said “Oh Pracheenaseela! The vyswanara aatma you are worshipping is popularly known as ‘Suteja’. This is one part of Aatma. That is why in your family line, I am seeing “Suta, Prasuta, Asuta”. In other words the people in your family are performing different types of yagnas. Since you are worshiping in that manner you are having good Jatharagni and with the help of that you are able to eat and digest good amount of food. Your children, grand children are all affectionate to each other and to you. Your longevity is also good. Whoever worships

66 Chandogyopanishad vyswanara aatma in that manner will also live long in the same manner. They are all possessing Brahma Tejas. This suteja is like head for vyswanara aatma. But he is not full vyswanara. Had you not come to me, your head could have got cut and fallen on ground, because you have worshipped Suteja as full vyswanara aatma. Because of that fault, your head would have fallen on ground. This is the fault of worshipping without having full knowledge. It is good fortune that you have come here. The king enquired all of them in this manner to know the extent of knowledge they had about vyswanara aatma. Khandam-13: 1-2. King Aswapati then asked Satya yagna “How are you worshipping Aatma?” Satyayayagna said “Oh king! I am worshipping Aditya with Vyswanara Drusti”. The king said “Aditya is really the Vyswanara Aatma in the name of Viswaroopa. However he is only a part of Aatma but not full. Since you are worshipping Aditya attributing Viswaroopa all your family people are comfortable in this world and other worlds also. They are enjoying comforts in several ways”. Since you are worshipping in the form of Viswaroopa you are traveling in a chariot yoked with two horses, you are having servants and ornaments like necklaces etc. You are enjoying food and you are able to look after your near and dear. Whoever worships Aditya in the form of Vyswanara Aatma will become a good bhokta and all his family will have the spirit of Brahman. However Aditya is not full Vyswanara Aatma. Had you not come and clarified this knowledge from me, you would have become blind. Khandam-14: 1-2. The king asked Indradyumna “Which Vyswanara Aatma are you worshipping?” Indradyumna said “Oh king! I am attributing Vayu as Vyswanara Aatma and worshipping”. The king said “Indradyumna! it is really the Vyswanara Aatma (Vayu) in the name of Avaha, Udvaha blows in different directions. However he is only a part of Aatma but not full. Since you are worshipping Viswaroopa attributing Vayu all your family people are having good clothes and ornaments. You are also receiving wealth from

Chandogyopanishad 67 all directions. All your people are enjoying comforts and you have become a good bhokta. Vayu is the Prana for Vyswanara Aatma but not full. Had you not come to me, you would have lost your life”. Khandam-15: 1-2. The king asked Jana “Which Aatma are you worshipping?” Jana said “I am worshipping Vyswanara Aatma attributing Aakasam”. The king said “Oh Jana! The Aakasam that you are attributing as Vyswanara Aatma is not full, but is only a part of it. That is why you are having abundant children, gold and other wealth. You are enjoying food and you are able to provide comforts to your near and dear. Your family also has become as bright as Brahman. The Aakasam is the center of Vyswanara Aatma but not full. Had you not come and know the knowledge of Vyswanara Aatma, you would have lost your backbone”. Khandam-16: 1-2. King Aswapati said “Oh Budila! What type of Aatma are you worshipping?” Budila said “Oh king! I am worshipping Jalam as Vyswanara Aatma”. The king said “Oh Budila! What you are worshipping is a symbol of wealth or Vyswanara Aatma. That is why you looked sturdy and healthy”. “You are a good bhokta and you are able to see your near and dear around you. They will be blessed with the splendor of Brahman. This Jalam is like urine for Vyswanara Aatma but is not its full form. Had you not come to me and know the knowledge of Vyswanara Aatma you could have lost your kidneys.” Khandam-17: 1-2. King Aswapati asked Gowtama “Which Aatma are you worshipping?” Gowtama said “Oh king! I am attributing earth as Vyswanara Aatma”. King Aswapati said “The earth you are worshipping is like the foot for Vyswanara Aatma but not his full form. Because you are attributing earth as Vyswanara Aatma and worshipping, you are enjoying more children and cattle. You have become a good bhokta and you are able to look after your near and dear around you. As a

68 Chandogyopanishad result, all in your family line have become as splendorous as Brahman. Had you not come to me and had the knowledge of Vyswanara Aatma you would have lost your feet”.

Upasaka Object of worship Name The organ of Vyswanara

Pracheenaseela Dyulokam Sutejam Head Satya yagna Aditya Viswaroopa Eyes Indradyumna Vayu Avaha, Udvahadi Names Prana Jana Aakasam Plenty Center Body part Budila Jalam Dhanam; Treasure Mootram (Urine) Gowtama Earth Pratishta;Fame feet

Khandam-18: 1-2. King Aswapati said “Oh Maharishis! You are all worshipping Vyswanara Aatma as you like, which is not correct. The correct way of worshipping is that, one should assert that I myself am the Vyswanara Aatma who has spread from Dyulokam to earth. Such a worshipper will become all pervading Aatma, and enjoys food; Which means the worshipper will not eat food to maintain his own body only; whatever he eats, it will be for the Aatma which is in all lokas and in the bodies of all creatures”. The nature of Vyswanara is described as below. Dyulokam is his head. Sun is his eyes. The Prana is the Vayu that blows in different directions. Aakasam is his center. Water is his kidneys. Earth is his feet. His chest is the Vedika. The dharba grass is his hair. His heart is Garha Patyagni. The mind that is born from that heart is thev Garha Patyagni born from Dakshinagni or Anvaaharya Pachanagni. Ahavaneeyagni is the mouth. Annam is its oblations. Khandam-19: 1-2. The Sadhaka who worships Vyswanara, when he sits before the food, he should offer in the following manner. First, the annam given must be given as havanam. Then, Pranahutis must be given.The first offer to Vyswanara must be done by saying Pranaya Swaha and then put it in the mouth. With that the Pranam will be comforted. Since Prana is satisfied, eyes will be satisfied. When eyes are satisfied, Aditya will be satisfied. If Aditya will be satisfied, Dyulokam will be satisfied.

Chandogyopanishad 69 When Dyulokam is satisfied the devatas living in Dyulokam are satisfied. Because they are all satisfied the bhokta and his children, cattle, and everybody will have the grace of Brahman. Khandam-20: 1-2. The second offer (Pranahuti) to Vyswanara is to be said as ‘Vyanaya Swaha’ and placed in mouth. By this offer, Vyana Vayu will become happy. If Vyana Vayu is satisfied, ears will be satisfied. When ears are satisfied, moon will be satisfied. If moon is satisfied, all the directions will be satisfied. When the moon and directions are satisfied, the presiding deities of those directions will be satisfied. Because all of them are satisfied, the bhokta, his children, his cattle and all his dependents will have comforts and enjoy the grace of Brahman. Khandam-21: 1-2. The next offer to Vyswanara is with the saying of ‘Apanaya Swaha’. Since Apanam is satisfied, speech will be satisfied. When speech is satisfied, Agni will be satisfied. When Agni is satisfied, earth will be satisfied. When the Agni and earth are satisfied the presiding deities will be satisfied. When all of them are satisfied the bhokta, his children, his cattle and all others will be satisfied. They all have the grace of Brahman. Khandam-22: 1-2. The fourth offer to Vyswanara is by saying ‘Samanaya Swaha’. If Samanam is satisfied, mind will be satisfied. If mind is satisfied, Varuna will be satisfied. If Varuna is satisfied, lightening will be satisfied. If lightening and Varuna are satisfied, all presiding deities will be satisfied. When all of them are satisfied, the bhokta, his children, his cattle and all other dependents will be satisfied. They will all have the blessings of Brahman. Khandam-23: The fifth offer to Vyswanara is by saying ‘Udanaya Swaha’. Since Udana Vayu is satisfied, the skin will be satisfied. When the skin is satisfied, Vayu will be satisfied. When Vayu is satisfied, Aakasam will be satisfied. When Aakasam and Vayu are satisfied, all their presiding deities will be satisfied. When all of them are satisfied, the bhokta, his

70 Chandogyopanishad children, his cattle and dependents will be satisfied. They will all have the blessings of Brahman. Khandam-24: 1-4. If anyone worships Vyswanara not knowing this knowledge, it will become waste as if the oblations are poured into ashes. Those who worship Vyswanara properly, their oblations will reach all lokas, all creatures, all bodies, minds, indriyas and budhi. Ultimately they will reach Vyswanara Aatma. The Jnani who acquires this knowledge of Aatma, even though he eats the food defiled by touching the mouth of a chandala, this is also considered as an oblation to Vyswanara. All beings wait for the knowledgeable person to submit his ahutis to Vyswanara Aatma, so that, they will all get good food in plenty.

Chapter-6 Khandam-1: We are now aware that the entire creation came out from Brahman in a particular order and it will get absorbed into the Brahman himself in the reverse order. It is said, if a Brahmagnani takes his food, the entire lokas and creatures will be satisfied because the Paramatma himself is residing in all Jeevas; Which means there is no second person except Para Brahman. This chapter focuses on the oneness of Aatma. 1-7. Uddalaka Maharishi said to his son Swetaketu “My son! You have attained twelve years. You go to a guru and learn Vedas, Vedangas etc observing Brahmacharya. This is our tradition to learn Vedas”. Swetaketu went to a gurukulam in his twelfth year and stayed with the guru till he attained 24 years; he learnt all Vedas and Sastras. Then, Swetaketu came back to his father, but with some ego that he is a highly learned person. So, Uddalaka said “My son! You are an intelligent boy. But you seem to be egoistic now. Did you learn from your guru about that knowledge which will gives you all other knowledge; by which all that we have not heard also becomes like what we have already heard; by which all that we have not done also becomes as good as done by us; things that are uncertain also become

Chandogyopanishad 71 certain; have you got that particular Upadesa or teaching? If you do not learn that knowledge all your learning of Vedas and other Sastras will become waste”. Swetaketu said “Oh father! What is that knowledge?” Uddalaka said “My son! We are seeing many articles made of mud. The changes that we are observing in the articles all belong to the articles but not to the root cause of mud. In the same manner we make several ornaments with the gold. We call those articles by several names but the basic metal is gold. The changes pertains to the articles but not to the gold”. Likewise, many articles are made of iron and they perform several functions. But, basic metal is iron only. When all articles lose their shape, the root cause only stays. On hearing the words of his father Swetaketu said “Oh father! The knowledge about which you are asking me is not known to even my guru. Had he known, he would have not sent me back without teaching that? Because I am one of the brilliant and dearest disciples of my guru. Now you teach me that knowledge”. Hearing this, his father said that he will teach that tatwam to Swetaketu. Khandam-2: 1-4. Uddalaka said “My son! The world was not in this form before it was created. There were no names or forms at that time. Everything was an undivided oneness (Adwaitam). Some people say the world (Sat) was created from Asat. Sat means existence or nature which is the truth. Asat means that which is non-existent or the Asathyam. Swetaketu! Can a Sat be created from an Asat? Can anyone create anything from some thing which is non-existent? In the beginning, there was only one power which was Sat and which was in subtle nature. That subtle power of sat alone spread all over without any beginning or ending and it was not something that could be divided or described, and it was very pure and free from sin. All Upanishads are accepting this truth. That truth or Sat then desired “I want to become several”. The will of that power has created tejas which means Agni. Again Agni thought “I want to become several”. The Agni created water. Which means water was born from Agni.

72 Chandogyopanishad The Sat in water form did tapasya again and desired “I want to become several”. Then water created Annam. Therefore only, wherever, Rains fall, there annam will be in plenty. Khandam-3: 1-4. The entire creation can be said as of three forms. 1. Andajam: Which means creatures like birds, serpents etc. born from eggs. 2. Jeevajam: One Jeeva will be born from another such as humans, animals etc. 3. Udbhijam: They are born from the seeds grown on earth such as trees, plants, creepers etc. Some are born from the sweat such as ants, mosquitoes etc. Some are born of warmth also. But, all these are either Andajams or Udbhijams. Sat which was responsible for creating Agni, water and annam, again desired that “I want to enter in Tejas, Jalam and Annam in the form of Jeevatma. By entering them, I will develop into several forms”. In this manner Sat itself entered into Agni, Jalam, and Pruthivi and transformed into the following forms. From Pruthivi, it took the form of Annam. Since Annam is coming from the earth, there is no difference between Annam and the earth. In the same manner, it joined in other two also and created three names and forms out of them. In this manner Agni, water and Pruthivi are given separate names and forms to get independent benefits from them. My son! You learn from me how those three elements are making the body (pindams) for humans and devatas. Khandam-4: 1-4. Agni contains three colours viz the redness with its subtle nature of Tejas, the whiteness in Agni is the subtle tejas of water, the blackness in Agni is the subtle tejas of Pruthivi. The moment the colours are separated, the Agni looses its identity except by its name. With this, we come to know that Agni is the combination of three colours. The moment these three colours are separately seen, Agni looses its name. Those three subtle colours alone are the truth.

Chandogyopanishad 73 The redness in Aditya is the Tejas. The whiteness in Aditya is the subtle nature of water. The blackness is the subtle tejas of Pruthivi. In this manner Aditya will remain only by its name. The three colours in Aditya remain as truth. In the same manner the redness in the moon is Tejas. The whiteness in the moon is subtle tejas of water. The blackness in the moon is the subtle tejas of Pruthivi. When these three colours are separated, the moon will remain only by name. Those three colours alone remain as truth. From this what we come to know is that all the changes we see are only Sat of that Paramatma. In this manner we are to understand in all other objects also. Which means Paramatma alone will remain finally in all the changes we see. The redness in lightening is tejas. Whiteness is the subtle tejas of water. The blackness is the subtle tejassu of Pruthivi. Since there is no support for lightening only its name alone will remain. The lightening is nothing but the combination of those three colours. Therefore the three colours are the truth. I will tell you how? Water is the support for the earth, so water is truth. The remaining thing for earth is only its name (speech). In the same manner Sat is the support for Agni. So Sat is the truth. The remaining thing in Agni is only its name (speech). In this manner, if we know Sat, it amounts of knowing everything in the creation. My son! All our elders are fully aware of the above knowledge. Now I will tell you how the bodies of devatas and humans are formed. Khandam-5: 1-4. The food that we take is divided into three parts. One is solid that is rejected by the body as malam (excretion of the body). Another portion of the food is formed into semi liquid which is converted as flesh. The balance food is converted into subtle sap which forms as the mind. Therefore mind is the transformed food. The water we drink is also divided into three parts. The solid of the water is sent out by the body in the form of urine. The medium form of water will be converted into blood. The subtle form of the water is Prana. Therefore water is the necessary support for Prana. In the same manner the tejas (Agni) is divided into three parts. The solid part of foods like ghee, oil etc. are converted into bones. The

74 Chandogyopanishad medium soild-liquid mix of foods becomes the marrow in the bones. The subtle form of foods becomes speech. In this manner, the food is converted into mind, the water is converted into prana; the subtle parts of foods is converted into speech. Swetaketu said “Oh father! I am little bit confused and want to understand better. You tell me more clearly”. Khandam-6: 1-5. My son! Butter is in the curd in a subtle form. When we churn it, it comes put and floats. The same is converted into ghee. In the same manner when we eat food, the subtle sap of the food is floating up and is forming as the mind. Again, when we are drinking water the subtle form of the water is floating as Prana. Again the ghee, oil etc. are consumed in the subtle form and the same is floating and converted into the speech. Therefore mind is the changed form of food. Hence it is Annamayam. The water that we consume is changed into Prana and becames Jalamayam. In the same manner the speech is Tejomayam. Swetaketu said “Oh father! You tell me once again the nature of the mind. How the mind has become Annamayam? Tell me clearly”. Khandam-7: 1-6. Uddalaka said “My son! A man will have 16 kalas. If you want to know about Annakosam, you stop taking food for 15 days. However you can drink water, since Prana is made of water. As long as you feed water, it will not die”. Swetaketu stopped taking food for 15 days and came to his father and said “Father! I did not take food for the past fifteen days. Now you tell me what I am to do”. Uddalaka said “My son! Now you recite mantras from Rig, Yajur, and Sama Vedas”. Swetaketu said “Father! I am not able to remember them”. Uddalaka then said, “My son! When you make an Agnihotra with firewood it will catch fire. After sometime the fire will subside and a particle of it will remain. That small particle of fire cannot produce enough heat and power as before. In this manner , out of your 16 kalas, 15 of them were withdrawn in last 15 days, since there was no food. So you remained only with one kala. With that remaining one kala,

Chandogyopanishad 75 you are not able to remember the mantras and could not recite them. Now you go and take your food and come. Uddalaka said “Oh Swetaketu! If you add a few dry leaves with small sticks and add a particle of fire, it will catch fire and it will generate more power and heat. In the same manner the 16th kala which remained in your body has picked up strength and power with the food you have taken. With that strength, you are now able to recite the mantras”. “Oh Swetaketu! In this manner mind is a vikaram of food or transformed food. Prana is the vikaram for water. Speech is the vikaram for tejas (Agni)”. In this manner Swetaketu could finally understand. Khandam-8: 1-7. Uddalaka said “Oh Swetaketu! Now, You learn about the reality of deep sleep or Sushupti. When a man is in deep sleep, do you know what the state of Jeeva? In that deep sleep, the Jeeva will absorb into Paramatma. It means, he will absorb into his real or iriginal state. While he is in deep sleep, mind and other Indriyas will stop working. At that time the Jeeva will absorb into his own state, which is known as self state (Swasthithi). In such a deep sleep only prana will be awake”. A bird was taking rest on the flag post of a ship which was anchored on the shore. After sometime the ship moved into the sea and the bird realized that it was in the middle of the sea. However it tried in all four directions in search of land. But it could not see anywhere to escape. So it came back and comfortably settled down on the flag post. In the same manner Jeeva also will wander here and there and finally will take refuge in the Paramatma itself. I will tell you about hunger and thirst. You listen. If a person is hungry, the food is carried into the body by water; Which means water is the carrier of food into the body. So water is creating the pinda which ultimately makes a body. For this body, water is the support. Without the cause, there will be no action or result. Hence water is the cause, body is the action and result. Therefore food is like a seed. Water helps that seed to germinate. My son! Now you understand Annam is the cause for the body. You go to the origin and examine. In the same way you examine the

76 Chandogyopanishad cause for water, tejas (Agni) and its origin. If you examine in this manner you will arrive at the Sat. You will come to know that Sat is the cause for all moving and non-moving things. That Sat alone is the truth. It is the support for everything. It is also the withdrawing power for all lokas. The food we consume will mix with the water and het churned into the liquid. That liquid will be digested with a help of Agni and enter into the blood and flesh and develops into semen and sperm. In the same manner, in women also it will form as sonitam. This sperm and sonitam will join together and become the reason for the birth of all creatures. So this body is like a plant for which food is the support. In the same way, water and Agni also become the cause. At the end point, the support for all of them is the Sat. You will find the same truth in the case of non-moving things also. When this purusha feels thirsty we call him as Pipaasati; Which means he feels like drinking. At that time, he will assume that name and form. At that moment the water he drinks will be carried by Agni into the body. The Agni which takes the water is called as Adanyaa. Adanyaa means the carrier of water. The body is generating from the origin of water. This is because the body cannot sustain without a cause. “Oh Swetaketu! What else is the cause for this body other than water? So you find out the Sat, the cause for water in the form of tejas (Agni). In the same manner, you search for Sat for the origin which lies in the form of tejas (Agni). [Tejassu (Agni) is the support for Jalam and Sat is the support for tejas (Agni)] That Sat is the support (Aayatanam) for all. Sat itself is the place which finally absorbs all the creation; Which means the creation is born from Sat and gets absorbed into Sat. Earth, water, and Agni all these three devatas are the organs for purusha. At the time of death, the speech will absorb into the mind; mind will absorb into Prana. Prana will absorb into tejas (Agni). Tejas (Agni) will absorb in Sat. The subtle sap narrated as sat itself is all the lokas. That itself is Aatma. That itself is the truth. That itself is you. You yourself is that.” On hearing his father’s upadesam, Swetaketu said “Oh father! You explain me again”. Uddalaka said “My son! I will teach you again”.

Chandogyopanishad 77 Khandam-9: 1-4. My son! Honey bees are going in many directions and bringing honey to store into the honey comb;. Which means different forms of liquids has formed into honey (madhu). Once it becomes honey, the ingredients of honey do not remember from which plant they were collected and their nature before they are transformed into honey. In the same manner, all the creatures in their deep sleep will absorb themselves into Paramatma, like different liquids from different flowers. They also cannot realize from which body they came and absorbed into Paramatma; Which means, they feel sameness with Paramatma. The liquids of different flowers may taste in different ways but once they are transformed into honey, all of them will become sweet. In the same manner there are tigers, lions, wolfs, pigs, other creatures, etc. All these exist prior to their deep sleep. After they get into deep sleep, they lose their identity of all their different forms. After awakening, they are coming back into their original form. Those ignorant beings will keep on taking births for any number of yugas. They do not forget their vasanas or samskaras. With their karma phalams, they keep taking birth again and again. These are all the creatures and products generated from that Sat; which is the truth. Swetaketu said “Oh father! You teach me again”. Uddalaka agreed to teach again. Khandam-10: Here, taking the example of rivers and sea, the Sat-Aaatma is being explained. Uddalaka is again explaining to swataketu : 1-3. Oh Swetaketu! Ganga and other rivers are flowing towards the east and reaching the ocean. At the same time, Sindhu and other rivers are flowing towards west and reaching the ocean. All these rivers are taking birth from the oceans and merging in the ocean again. [The water is evaporated in the form of vapours, forms as clouds, rains on earth and the rain waters are collected and flowing as rivers] Those rivers may assume any name, may travel in any direction but ultimately they got absorbed into the ocean. In short the water evaporated from the sea is forming clouds, raining on earth, giving birth to the rivers

78 Chandogyopanishad and absorbing back into ocean. Those river waters after absorbing into the sea, do not remember from which river they came; which means they lose their earlier identity. In the same way, the foam and waves in the sea are also taking birth in the ocean and again absorbing back in the ocean “Oh Swetaketu! All the Jeevas are taking birth from that Sat. But they are not aware that they are born from the Sat. They are going back after the deep sleep into the same body which they had before the deep sleep. We are observing that the lions, tigers and all other creatures are behaving as before as soon as they woke up from the deep sleep. Oh Swetaketu, sat is that subtlest form called truth. That itself is Aatma. That itself is You” Swetaketu requested his father to teach him again with more clarity. And Uddalaka agreed to explain again better. Khandam-11: 1-3. Oh Swetaketu! We see a big tree which spread with several branches and sub branches. If we cut those branches it will not die. Even if you cut in the middle of its trunk it will not die. Even if you cut at the bottom of its trunk it will not die. You will observe a liquid will come from the inside the plant and supply Prana to the plant. From this, what you understand is that the roots of the tree at the bottom (Jeevatma) will collect water and food and supply to all branches of the tree. In case if a branch is affected by pest or insect , that branch may die. The Jeeva will not supply food for such a branch and it dies. In this manner if it happens to another branch that also will die. If that disease extends to the bottom, the entire tree will die. From this we are to understand that Jeevatma lives in trees also. From this what you have to learn is that, after the Jeeva leaves the body, the body is dead. But Jeeva is not dead. The entire universe lives on this truth. “Oh Swetaketu! That Aatma is you. You are that Aatma.?” Swetaketu wanted to know this aspect still in a more detailed manner”. His father agreed to explain with another example.

Chandogyopanishad 79 Khandam-12: 1-3. “My son! You bring a fruit from the banyan tree”. Swetaketu brought a fruit. Uddalaka asked him to break and look into it. Swetaketu said there are seeds in it. Uddalaka asked him to break the seed and see what it contains. Swetaketu said, there is nothing inside. Uddalaka said “My son! You are not able to see the subtleest shape of this huge banyan tree inside the seed. But inside the seed, there is a smallest object which you could not see with your eyes. Because of that subtlest object in the seed only, this huge banyan tree is standing before us today. The cause of this banyan tree is that Sat-Aatma only. That subtlest tatwam in the seed only. I told you that subtle nature of Paramatma. Now you think yourself about the real nature of Aatma. Swetaketu! The entire universe lies within the minute and subtlest form of Paramatma. That Aatma is you. But, Swetaketu again asked his father to explain him better with another example. His father again agreed to give him another example. Khandam-13: 1-3. Swetaketu! You take a spoon of salt, put it into water and bring it to me. Swetaketu took the salt water to his father. Uddalaka asked him now to take out the salt from the water. Swetaketu could not find the salt in it. Then Uddalaka said “My son! The salt was dissolved in the water. So it is not visible to your eyes. You take water from the top and tell me its taste”. The Swetaketu said the water is tasting salty. Uddalaka asked him to take water from the middle and asked him to taste. Swetaketu said that water is also salty. Then Uddalaka said the salt is dissolved in the water. Though you could not find salt in the water but the salt is very much there in the water. In the same manner the Paramatma is also spread all over in a subtle form. The subtle form is to be experienced in some way or the other. That Sat-Aatma is the truth. That is you also”. Swetaketu again requested to know from another example. Uddalaka again agreed and gave the following example : Khandam-14: 1-3. My son! Some thieves blind-folded a person and took him to a forest, fastened him to a tree and left. When he removed his blind

80 Chandogyopanishad fold he could not understand where he was and he could not locate his house. At that time, a kind person was passing through that way and guided him back in the the way to his village. Finally he reached his house. In this manner a righteous person will seek the protection of a guru and realize the eternal truth. After enjoying his karma phalam, he leaves his body. Such a person will attain salvation. He will reach the abode of Brahman and will not take birth again. Oh Swetaketu! That is the Sat-Aatma and that Sat is you. Swetaketu asked him to narrate the Sat and the Satya tatwam in detail again. Uddalaka agreed and explained as below : Khandam-15: 1-3. My son! A person was on his death bed. All his relatives came and enquired him “Are you able to see me?” Everyone enquired thus to ascertain whether he was having consciousness or not. Because the person who was about to die, his speech will get absorbed in the mind. His mind will get absorbed in Prana. Prana will get absorbed in tejas. Tejas will get absorbed in Paramatma. Then, he will not be able to recognize people. The body doesn’t generate heat and the body is then called a dead body. So the Paramatma is the cause for the speech, the prana and the tejas. This is the truth. That is the Aatma and that is yourself. Swetaketu wanted to know about the paratatwam with another example. His father again agreed for his request : Khandam-16: 1-2. My son! The soldiers of the king caught hold a thief and brought him to the court. The king and the jury asked the thief “Do you plead guilty?” The thief denied and said “I am not guilty”. Then the jury ordered his servants to burn an iron Axe red hot for him. The thief has actually stolen but has decided to hide his guilty nature and touched the iron rod which is red hot. Because of his delusion, his body will get burnt and the soldiers will put him to death. If that person is not guilty, he will succeed in that test and prove his innocence. Because he is a truthful person, the Agni will not touch his body and he will be left unpunished.

Chandogyopanishad 81 The person of a pure character will stand in the test of fire. In the same manner the Tatwagnani also will reach the abode of Brahman after leaving his body. He will not be born again. The person who is attached to his form and name will be born again and again. That is the Aatma and that is you.

Chapter-7 Khandam-1: 1-5. Narada was a great saint. He learnt Vedas and Sastras. But could not experience the Aatma. So he was distressed and he went to Sanatkumara and requested him to teach Aatmatatwam. Narada said “Oh worshipful maharishi! You teach me Aatma tatwam”. Sanatkumara said “Oh Narada! You came to me to know Aatma tatwam. Before I teach you, you tell me what is it that you learnt so far. This will enable me not to repeat what you have learnt already”. Narada said “Oh maharishi! I read Rig Veda, Yajur Veda, Sama Veda and Adharvana Veda. In addition to those Vedas, I learnt Puranas, Panchama Veda (Mahabharata), Vyakarana, Sraddhakalpam, Ganitam, natural science, Mahakala, Loha sastram, Tarkam, Neeti sastram, Niruktam, Sikshakalpam, Chandas, Brahma vidya, Bhoota sastram, Dhanurvedam, Jyotisham, Sarpa sastram, Dance, Music and other fine arts”. “I read all the above sastras and learnt their meanings. Though I learnt all the above sastras, my mind is not at peace because I did not learn the knowledge of Aatma. So I came to you to learn Aatma Vidya from you”. Sanatkumara said. “Oh Narada! Whatever you said you learnt are all names. There is no sap without Paramatma. He is All Pervading. Once you realize Paramatma, you can travel all the worlds as freely as him. So you worship all those sastras in the name of Paramatma”. One who can do Upasana with a name, can travel anywhere where that name also can go. Devatas and Deva clans all have names. Even stars and planets have

82 Chandogyopanishad names.So, if you do Upasana of any name in the name of pramatma, you can wander in any part of the universe. Narada asked “Oh Sanatkumara! Is there anything greater than the name?” Sanatkumara said “yes there is”. Narada requested him to teach that knowledge. Khandam-2: 1-2. Sanatkumara said “Narada! In fact, speech is superior compared to the name. Speech is Rig, Yajur, Sama, Adarvana Vedas and all other sastras. Because they are all the limbs of the speech. If speech is not there, nobody can distinguish between dharma, adharma; satya, asatya; good, bad; form, formless; etc. Thus, speech is superior than the name and form. So you attribute and worship Brahman as speech”. Narada asked “Maharishi! Is there anything superior than speech?” Sanatkumara said “yes; there is”. Narada requested him to teach that knowledge now. Khandam-3: 1-2. “Narada! Mind is superior than the speech. Because mind itself makes the speech organ to speak. When he wants to recite outward, then only he is engaging speech as a tool. Which means, mind is provoking the speech. In fact, mind is dictating the speech, to attain glory in this world and other worlds. Therefore mind is the Aatma. You attribute mind as Brahman and meditate on it”. Narada asked “Is there anything superior than the mind?” Sanatkumara said “yes there is”. Narada requested him to teach that knowledge. Khandam-4: 1-2. Sanatkumara said “Narada! Samkalpam is superior than the mind and this is also known as buddhi or intellect. Hence Samkalpam has the discriminating power and dictates the mind to obey its orders in speaking out; which means that, only with Sankalpam, manas (mind) or Buddhi can act; Without Samkalpam, the manas; without manas (mind), the speech; without speech, the name; without name, the mantras and without mantras there are no actions. All these things are interdependent. So you worship Samkalpam as Brahman”. Brahman means Sankalpam. Those who meditate on Sankalpam will attain the lokas created by Brahman. Narada asked “Is there

Chandogyopanishad 83 anything superior than Sankalpam?” Sanatkumara said “Chittam is superior than Sankalpam”. Narada requested him to teach that knowledge. Khandam-5: 1-2. “Narada! Chittam is superior than Sankalpam. Discriminating power is known as Chittam. Those who have the discriminating power can decide the past, present and future actions and get benefited. Thus, Chittam makes the Sankalpam, mind and speech to recite mantras”. In this manner, right from Sankalpam to karma, all actions are decided by Chittam. In other words, all actions are born and absorbed in Chittam. Hence “Oh Narada! You worship Chittam as Brahman”. Narada asked “Oh Maharishi! Is there anything else which is superior than Chittam?” Sanatkumara said “yes there is - that is Dhyanam”. Narada requested him to teach that knowledge. Khandam-6: 1-2. “Narada! Meditation is superior than Chittam. If meditation is continued and the thoughts are engaged on Devatas, this is known as Upasana (initiation). You meditate on Upasana as though Dhyanam itself is Brahman”. Narada again asked “Is there any thing superior than Upasana?” Sanatkumara said “yes there is; that is Vignana”. Narada requested him “to teach that knowledge”. Sanatkumara said and started explaining about it. Khandam-7: 1-2. “Oh Narada! Vignanam (understanding) is superior than meditation. Because all the meanings of sastras are known only with understanding. With clear understanding only, we are able to know all Vedas and other Sastras. Hence you meditate on Vignanam as Brahman”. Narada asked again - is there anything superior than Vignana. Sanatkumara said “power and strength is superior than Vignana”. Narada asked him to teach that knowledge. Khandam-8: 1-2. “Oh Narada! Balam (power) or strength is superior than Vignana. One valorous person is defeating hundred Vignanis. When a person is having balam or strength, he is able to do many things. So

84 Chandogyopanishad you meditate on strength as Brahman”. Narada asked is there any thing superior than balam. Sanatkumara said “Annam is superior than balam”. Khandam-9: 1-2. “Oh Narada! Annam is superior than balam. Without food nobody will have the strength to walk and even to think. So you meditate on Annam as Brahman”. Narada asked is there any thing superior than Annam. Sanatkumara said “water is superior than Annam”. He proceded to explain it further. Khandam-10: 1-2. “Oh Narada! Water is superior than Annam. To produce Annam water is the support. Without water, there is no food. So you meditate on water as Brahman”. Narada asked is there any thing superior than water. Sanatkumara said “tejas is superior than water”. Khandam-11: 1-2. “Oh Narada! Tejas (Agni) is superior than water. So you meditate on tejas as Brahman”. Narada asked again, is there anything superior than tejas. Sanatkumara said “Aakasham is superior than tejas”. Narada requested Sanathkumara to teach that knowledge to him. Khandam-12: 1-2. “Oh Narada! Aakasam is the support for sun, moon, lightening, stars, Agni and all. So you meditate on Aakasam as Brahman”. Narada asked again, is there anything superior than Aakasam. Sanatkumara said “memory power (smaranam) is superior than Aakasam”. Narada wanted now, to know about this knowledge. Khandam-13: 1-2. “Oh Narada! Memory power (smaranam) is superior than Aakasam. Hence you meditate on memory power as Brahman”. Narada asked, is there anything superior than memory power. Sanatkumara said “Desire is superior than memory power”. Narada now wanted to know about this knowledge. Khandam-14: 1-2. Oh Narada! Desire or hope is superior than memory power. Because of desire the Vedas and Sastras are recited”. Narada asked is

Chandogyopanishad 85 there anything superior than desire. Sanatkumara said “Prana is superior than desire”. Narada now wanted this knowledge. Khandam-15: 1-4. “Oh Narada! Prana is superior than desire. Prana is the binding factor for all organs in the body like the spokes of a wheel controlled by its axel. In the same manner, the entire universe is within the Prana (Jeevatma). This Prana only is giving the power for all the organs to work. Because of Prana, we are calling as father, mother, brothers, sisters, guru, brahmin etc. If Prana leaves the body, the body becomes dead and hence you don’t keep the dead body however dear the person was earlier. Hence the binding factor for all moving and non-moving this is Prana. Therefore Prana is superior than everything”. Khandam-16: 1. Narada! The knowledge of Aatma is the truth and leads to salvation. If anyone talks too much on this, he may be truly an ativadi, one who talks too much without substance. That means, one who knows atma jnanam but still talks too much on it. Beyond this, he must be either an ignorant one or blabbering. Narada said “oh Maharishi! I also blabber much about Aatmagnanam”. Then Sanatkumara said “then you continue your sadhana in the above manner till you attain Aatmagnanam”. Then Narada said “I want to learn the true Aatmagnanam from you”. Khandam-17: Sanatkumara said “Who can tell you about Paramatma’s true nature? Only the one who has himself seen it, and who knows that there are no changes in it?” In other words, he who has realized Paramatma alone can tell about his true nature. Knowing Paramatma is Vignanam. This Vignanam is superior than the truth. So, there must be a deep desire to know this vignanam. Narada wanted to know this vignanam from sanathkumara. Khandam-18: 1. Sanatkumara said “If one wants to become a Vignani on any topic, one must do constant mananam. Mananam means meditating on Brahman, constant discussion and undiluted devotion for it will

86 Chandogyopanishad make the man a Vignani. So mananam or learning very well with clarity is superior than Vignana”. Narada said “You teach me that mananam”. Khandam-19: 1. Sanatkumara said “Oh Narada! One should have sraddha for practicing mananam on any subject. One should have a strong devotion and belief on the existence of god and matters related to the other world. One should have implicit faith on guru and on sastras. Such a devotion will always be related to the god”. Narada said “You teach me about sraddha”. Kahdnam-20: Narada! To have sraddha, one should serve guru. Then only sraddha is possible. Those who do not have nishta cannot attain sraddha. Therefore you practice nishta. Narada said “You teach me nishta”. Nishta= observances of austerity in religion. Khandam-21: Sanatkumara said “If one wants to serve with nishta, one should have kruti”. (Kruti= is a vrata with control on senses and concentration of mind). Why a sadhaka is advised to have kruti? Because unless he is attached to a vrata, his mind will not concentrate on it. (Vrata= a resolve to accomplish anything chiefly meritorious). Hence you practice more about kruti. Narada now said “You teach me about kruti”. Khandam-22: 1. Sanatkumara said “Narada! To perform any action one should be physically comfortable. Then only one will be able to do any action. Therefore you meditate on comfort”. Narada said “You tell me about comfort and happiness”. Khandam-23: 1. Sanatkumara said “That which is ananta or endless, that is the cause of sukham or comfort. That ananta is also called Mahat and it will give eternal comfort. Petty and perishable things cannot give happiness. Mahat or bhoomam is superior than happiness. So you meditate on bhoomam”. Narada said “You teach me about bhoomam”. (Bhoomam= Mahat, which is eternal).

Chandogyopanishad 87 Khandam-24: 1-2. The person who could experience eternal comfort (bhoomam) will not look into anything else because there is no second object to look at. He will not hear anything else because there is no other sound. He will not learn anything because there is nothing to be learnt. Incase if we look at anything, hear about anything or learn anything, then, that is not bhoomam (eternal). If one could see, hear or know anything, that will be petty and perishable”. Narada said “Oh Maharishi! What is the support for this bhoomam?” Sanatkumara said “Bhoomam is self supporting. It is Ananta. One must depend on that Ananta tatwam only. That only is the greatest.” In this world if we call anyone as glorious or Mahatma he must be supported by worldly wealth such as cows, horses, gold etc. which means his greatness or glory is supported by the above worldly wealth. Whereas Mahat-twam is self supported, endless and eternal. Khandam-25: 1-2. Sanatkumara said “This Bhoomam is eternal which means it covers the bottom,the sky on its left, on its right and all over,and is eternal. That means, except Bhoomam, there is nobody and nothing else”. This bhoomam can also be compared with ahankaram which means “I”. I am on the top, I am at the bottom, I am all around. In this manner there is no difference between bhoomam and Paramatma (drashta). Narada! I will tell you about Aatma in the form of Anantam (eternal). Aatma is in the bottom, is above the sky, is on its back, front and all around. Aatma itself is doing mananam, it alone lies in all beings as Jeeva and enjoys its creation. It can move freely in all the worlds. Khandam-26: 1-2. He who could see in the above manner, he who could do mananam in this manner, he (the Vignani) who had the knowledge of Aatma tatwam will realize that Prana and all others are being born from the Aatma; which means that, from Aatma alone, desire, reminiscence, aakasam, water, birth and death, annam, balam, speech,

88 Chandogyopanishad name and form, manas, mantram, karma and many others are born. He will realize that everything is created by the Aatma. The person who has realized this knowledge will become immortal, will not fall into disease, old age etc and will not suffer. Such a person will look at everything with an aspect of Aatma. He will see himself in all objects and he will absorb all objects into him. In this manner, Sanatkumara has relieved Narada from the darkness of ignorance. That is why ,Sanatkumara is known as Skanda. Skanda means Jnani. Another meaning is son of Durga Devi.

Chapter-8 Khandam-1: 1-6. Para Brahman lives in our body so the body is named as Brahmapuram. As a king has his servants, in the same manner, all indriyas in the body are the servants of Brahman. In this puram (body), there is a place in the shape of a lotus flower. In the center of that flower ,there is Aakasam. Inside that Aakasam , we must search for the very subtle object which is known as Brahman with the help of a guru and sastras. One should make a serious effort to realize that Aatma tatwam. The disciple asked his guru “Oh gurudeva! Who is residing in this puram? About whom or what, should we know or search for, in that hrudayakasam?” The guru said “The Aakasam that we are seeing outside with our eyes;see that; there is an equal size Aakasam in our hrudaya aakasam also. In that hrudayakasam, Brahmakosam, Dyulokam and earth are arranged inside. In the same way Agni, Vayu, sun, moon, lightening, and stars are also lying inside”. The disciple asked,”Oh gurudeva! When we are having everything within the Brahmapuram, when the body is destroyed where will all the bhootas and desires go? When the pot is broken the milk in the pot also will spill away. In that manner what will happen to all the bhootas, desires etc? Do they get destroyed within the body? If they are destroyed, what else will remain there?

Chandogyopanishad 89 The guru said “Though this body becomes old, the Brahman who is living in Brahmakasam will not become old. He will not be destroyed by any weapon. He cannot be fastened with ropes. This Brahmapuram is the truth. The Aatma which is residing in it is not concerned with its dharma or adharma. It has no old age, disease, grief, hunger, thirst and death. It focuses on the truth only and is satya sankalpa. It is not relatable to any untruth like the worldly actions of people outside. All lokas outside will finally get destroyed. Even svarga loka etc also will go. Human world is dependent on Karma. In this world, whatever objects we acquire or whatever lokas we may attain, they are all perishable. That means, those karmas performed with desire will perish. Even the worshipping of Agni, performing yagnas etc. might provide heaven and other lokas but after exhausting the karma phalam, they all will be destroyed. This world (earth) is karma bhoomi. On this earth, people are entitled to perform karmas only. The people who do not realize the knowledge of Aatma and die, though they reach other worlds they cannot stay there for a long time. Those who can attain the knowledge of Brahman during their lifetime, they alone can wander anywhere they like without any time limit. In other words those who realized the knowledge of Brahman alone will reach the abode of Brahman. Khandam-2: 1-10. The benefits of worshipping the Brahman who lives in hrudayakasam are as follows. The person who has realized Brahman in his hrudayakasam he will reach pitrulokam if he wants. After his death, pitrudevatas will appear and take him with them to their lokas. If he desires to go to matrulokas his mother will appear and take him to her lokas. If he desires to go to lokas of his brothers at the time of death, his brothers will come and take him to their lokas. In the same way if he desires to go to his sisters or friends, they will come and take him to the respective lokas. If he desires to go to lokas pertaining to Annam and water, those people will come and take him to those lokas. If he desires to go to women lokas, women will come and take him to their lokas. In this

90 Chandogyopanishad manner whatever lokas he may desire they will come and take him to those lokas. He will enjoy all the comforts in those lokas and becomes glorious. Khandam-3: 1-5. All Satyakamas or desires such as woman, Annam, clothing etc. are all covered by untruth or falsehood. It is also said as illusion and ignorance. Because untruth or illusion is covered by the satyakamas, we are having affinity for the dead people as our children, brothers etc. Though the Para Brahman is living within our hrudayakasam, we are not able to see him; because he is covered by our illusion or ignorance. All these Satyakamas or desires are the created objects including near and dear, we cannot get them all because they are all false. If we want real security, all we are to want is that, we have to know the Brahman who is living in our hrudayakasam. There is a gold mine. People who are ignorant of that wealth are walking over it but they do not know anything about this hidden wealth. In the same manner, everyday, in their deep sleep, they are reaching the abode of Brahman and getting absorbed in him. Still they are not finding him because illusion and ignorance are covering it. Aatma is really in hrudayakasam. The Jnani who knows this truth is reaching Brahmalokam. Even after he leaves his body, he will reach Brahmalokam because he has the knowledge of ‘Tatwamasi’. The Jnani who has no body consciousness, knows that he himself is Aatma. He is also known as Amrutam and Satyam. This is what guru taught to his disciple. Khandam-4: 1-3. This world is created with the theory of doer, cause and action (or result). For cause and action Aatma acts like a dam or a bridge to avoid total annihilation (Sangharshana). What for is this bridge? This is to avoid frequent attacking or colliding of each other by these Pruthivi and other lokas . Both day and night cannot attain to this Aatma. Why? Because the Aatma cannot be fastened with time. It has no old age, death, grief, virtue, sin etc. Since Aatma is Brahman, no sin will touch him.

Chandogyopanishad 91 A blind purusha after crossing the bridge of Aatma, that is, after acquiring knowledge of Aatma,his blindness is removed. If he had wounds on his body or if he had any diseases also, he will be relieved from all those taapams also. A person who has the knowledge of Aatma takes night also as day. There is no darkness for him. He will observe total Brahmacharya, receive Sastra-upadesa, Guru-upadesa and does Upasana properly. He gets Brahma loka and can freely move in any loka. Khandam-5: 1-4. In addition to the celibacy, there are some more Brahmacharyas. For instance, in this world, Brahmacharya is also a yagna. A vignani attains Brahmaloka with the practice of Brahmacharya. Ishtamu or Ishti both are Brahmacharya. Silence and meditation are also Brahmacharya, because, by the observance of silence and while meditating, he will realize Aatma. To protect himself is also Brahmacharya (Satrayanam). Satrayanam is also brahmachara. ‘Sat+Trayanam’ means, Paramatma is in the form of Satswaroopam. To protect himself through Pramatma is also Brahmacharyam. Anaasakayanam is also Brahmacharya. It also can be said as Upavasam. [1. Upavaasam= Living without food. 2. Anasana+Aayanam= To attain Aatma which is immortal] Since Aatma is Avinasi or indestructible, that is also Brahmacharya. Aranyayana is also Brahmacharya (Aranyayana= Living in forest). You take for instance, there is a high way. It leads to the nearby village and also to a far off village. Sun rays are like a highway. It has both ways. That is, they enter into the nerves of a human body and also goes back to Aditya. ‘Ara’ and ‘Nya’ are said to be two oceans. Brahmachari is to pass through the two oceans before reaching Brahmaloka. Even in heaven also, there is a lake by name “Iram Madeeya”. Ira=food, Madeeya = food with energetic pleasure. There was an Aswattha tree known as Somesavanam. There lies a city by name “Aparajita” which belongs to Hiranyagarbha. There, Brahma built a golden platform. Through brahmacharya and by performing Ishta yagna, those who can cross those two oceans alone, can reach brahmaloka and wander in all lokas.

92 Chandogyopanishad Khandam-6: 1-6. The subtle nerves in our hrudayam will have different colours such as white, blue, yellow, green, red etc. This is because, Aditya (in his rays) is having several colours such as pingala, sukla, neela, peetha, rakta varnas. Since the humans are having relationship with Aditya, human nerves also acquired those colours. When Jeeva is in deep sleep, Aditya enters into the body with his tejas. Because of his tejas, sin will not touch jeeva. When Jeeva becomes old and suffering with disease or when becomes physically weak, his relatives will surround him and enquire “Are you able to recognize me?” The Jeeva can recognize them till he leaves the body. If Jeeva is a realized soul, after leaving the body, he will travels with the rays of Aditya. While uttering Om, he will reach superior lokas. He travels to Adityalokam with a speed of mind. Aditya acts as a gate keeper for all those realized souls to reach Brahmalokam. He will not allow the ignorant persons and they will reach inferior lokas. Khandam-7: 1-2. To learn the knowledge of Aatma, Indra and Virochana went to Brahma. The person who wants to realize Aatma is to learn from a guru and from sastras about the Brahman who is above dharma and adharma, whom the sins will not touch, who has no death, who has no grief, who has no hunger and thirst, who is Satyakama and who is Satya sankalpa. Such a knowing person will wander in all lokas freely and attains all his desires. Indra, the king of devatas, virochana the king of rakshasas came to know the above Aatmatatwam revealed by Brahma. They both wanted to have the knowledge form him. They announced their desire in their court, entrusted all administrative responsibilities to their assistants, picked up hand full of dharba grass as gurudakshina and went to Brahma. Indra and Virochana went to Brahmaloka and stayed for 32 years observing Brahmacharya. At the end, Brahma asked them what do you

Chandogyopanishad 93 want? Then, Indra and Virochana said “Oh deva! Though we are enemies before we started our lokas, after coming here, we have forgotten our enmity and we are requesting you to teach us Aatmatatwam”. Brahma understood their pure mind and said “From your eyes, the purusha whom you are seeing, is Aatma. That has no death; that has no fear. That itself is Brahman”. On hearing the Brahma’s words, they attributed Aatma in their eyes, meditated on it and said “oh Brahma! We are seeing the purusha in waters. We are also seeing the purusha in the mirror of the two who is purusha”. Brahma said “Whom you have seen in the waters, the same person is also in the mirror”. Khandam-8: 1-5. Brahma said “You both see into the bowl of water. You tell me what you see. Tell me what you are not able to know about Aatma. Though you see Aatma, if you have any doubt ,you tell me”. Both of them looked into the water. Brahma asked them “what have you seen there?” They said, “Oh Prajapati! We are seeing our own reflection very clearly.” Brahma said “You both decorate yourself with valuable ornaments, cut your nails and hair. Then you see again in the water.” They both saw into the waters. Brahma asked them “what have you seen now?” Both said “Oh deva! We are seeing our reflections only, including our dress, ornaments, and our hair”. Then Brahma thought that both of them have no discriminating power and intellect. Brahma said that is Aatma. That is Amrutam. That is fearlessness. That is Brahman. He doesn’t want to wound their feelings by exposing their ignorance. He thought that if they repeat what I taught, they might be able to pick up in course of time and said “you yourself will realize the knowledge of Aatma”. Both Indra and Virochana saluted to Brahma and went back to their places. While they both were going, Brahma said “You both are leaving this place without knowing Aatma. Either devatas or rakshasas should not have any opposite determination. Whoever have such preconceived thoughts will be defeated”. Virochana ignoring the caution of Brahma went to his loka and taught that “body is the Aatma” to the rakshasas.

94 Chandogyopanishad All rakshasas worshiped body as Aatma and became body conscious and believed that they will enjoy all comforts both in this world and other worlds also. Khandam-9: 1-2. While Indra was returning to his loka, he thought himself in the following manner. “When I saw my image in the mirror, my Aatma in the form of shadow also appeared with all decorations. When I cut my hair and nails etc, my shadow Aatma also had cut hair and nails. If I become blind, my Aatma in the form of shadows will also become blind. In this manner if all my indriyas are severed, the indriyas of Aatma in the form of shadow also will be severed. If my body gets destroyed, my Aatma shadow also will be destroyed. How can I believe that Aatma is also going to be destroyed? What is the use of such an Aatma if it gets destroyed with the body? If that is the case, what is the difference between Aatma and body? Again he picked up some dharba grass in his hands and went to Brahma. Brahma asked him “Oh Indra! You both were satisfied with my teachings and went away. Why have you come again?” Indra said “Oh deva! This body is with decorations, my shadow Aatma is also having such decorations. If the body is destroyed, then the Aatma in the form of image also will be destroyed. Therefore what is the use of that Aatma which also gets destroyed with the body?” Brahma said “Oh Indra! What you said is true. I will repeat my teachings once again. You stay back for 32 years observing Brahmacharya”. Indra stayed another 32 years with Prajapati. After that Brahma said to him as follows : Khandam-10: 1-4. “In the dream, that which will enjoy with women and gold, that is only Aatma. It has no death. It has no fear. That is Brahma”. Indra was satisfied and went back. Before he reached devalokam he had a doubt. He had seen a sort of fear in the Swapna-aatma. Though this body becomes blind, that Swapna-aatma has not become blind and he is able to see in the dream. If eyes or ears are leaking, the eyes, ears and nose of the Aatma are not leaking. The defects of the body are not seen in swapnaatma. If the body is killed, the swapnaatma is keeping alive. If the ears, nose and eyes are leaking in a body, they are

Chandogyopanishad 95 not visible in swapnaatma. If the body is wounded, the swapnaatma is not wounded. However it had a feeling as if we are experiencing unpleasantness, separation from a darling, grief etc. If that is the case, what is the use of knowing such a Swapnaatama. 1-5. Thinking in this manner he went to Brahma with darbha grass in hand again. Brahma said “oh Indra! Why you have come again?” Indra said “Oh deva! Though this body is blind, the Aatma in dream it is seeing. Though the eyes, ears and nose are leaking in a body, the Swapnaatma is free from all of them. When the body was killed in the dream, the swapnaatma in the dream did not get killed. What is the use of knowing such an swapnaatma?” Brahma said “Oh Indra! What you said is true. I will teach you again you stay with me for another 32 years observing Brahmacharya. Indra stayed for another 32 years serving Brahma with Brahmacharya”. Khandam-11: 1-3. Brahma said, “Oh Indra! In the deep sleep, the purusha withdraws all his indriyas and he will be in his purest form without seeing any dreams. Such a purusha in his deep sleep is Aatma. He is Amruta. He is fearless.” On hearing Brahma’s words Indra was happy and went back to his loka. Before he reached heaven, he had another doubt “the purusha in the state of deep sleep is not aware of himself and also cannot see other Jeevas as in the states of Swapna and waking state. In that, he looks as if he lost everything and in the state of annihilation. Hence it is of no use of knowing such an Aatma”. Again he went back to Brahma. Brahma asked him “Oh Indra! Why you have come again?” Indra said “Oh deva! He is not able to see himself in deep sleep. He is also not able to know other Jeevas also. He looks as if in a state of annihilation and as if he lost everything . What benefit can I derive from such an Aatma?” Brahma said “Oh Indra! I will teach you about Aatma again. It will be in that form only. Aatma is not different. It seems there is some more vice left. You stay for another 5 years.” Indra stayed another 5 years observing Brahmacharya. In this manner he stayed in Brahmaloka for 101 years serving Brahma observing Brahmacharya, giving up his luxuries. Which means one has to observe religious observances and forgo comforts to realize Aatma.

96 Chandogyopanishad Khandam-12: 1-6. Brahma said, “Oh Indra! The body is mortal. Death is its nature. Body is a dwelling place for Aatma who has no death and cannot be destroyed. Hence body is the place where Aatma can be found. All dualities are the nature of the body. Once the body is destroyed all its dualities also will be destroyed. But they will touch Aatma. So Aatma will not have a body. It will be unnatural if an Aatma bears a body. Hence all the dualities it inherits from the body are also unnatural. Once Aatma attains its own state, it leaves all unnatural tendencies or swabhavas. Since the wind does not have limbs like legs, it is body less. The clouds, lightening, thunders, are also without body; Which means they do not have a form. But they bear a body from the sun light and rains. In other words, after winter, they develop burning heat in summer. During rainy season, because of sun light, they takes the form of clouds, lightening and thunders. Which means , wind will develop into a monsoon. The clouds do not have a form till them and they will form into the shapes of a mountain, elephant etc. Even thunders and lightening also invoke sound and light. In the same way, the Aatma which is Ananda swaroopa enter into a body out of ignorance and again gets out from its bondage and absorbs into its Ananda swaroopa. As in the above example, Jeevatma goes out of the body (like a cloud), gets absorbed in paramjyoti, settles in his own state, leaves the body consciousness and becomes parama purusha. In that state, he develops a feeling of non-separation with all creatures. He will play with women, with vehicles etc. He will ignores the physical body. He lives with the mind in a formless state like a horse yoked to a cart; thus, Jeevatma is bonded with the body. Khandam-13 & 14: 1. Aakasam is Aatma. Aakasham itself creates all names and forms. In whom all these names and forms are lying is Brahma. He is Amruta. He is Aatma. I will enter the court hall of Prajapati. I wish to attain the Aatma which lies in the glory of brahmins, in the glory of kshatriyas, in the glory of vysyas. Let me not enter any womb for taking a birth.

Chandogyopanishad 97 Khandam-15: 1. This Aatmagnanam was taught by Brahma to Prajapati. Prajapati taught to Manu. Manu taught to other people. The Sadhaka enters gurukulam; after completing it he gets married and continues to do Adhjayanam and will also have sons and disciples; he will live in a righteous manner, withdrawing all indriyas into anthakaranam (having control on senses), not involving in any violence; he completes his lifetime in this manner; he will reach the abode of Brahman. For him they will be no rebirth. Uttara Santi Pathamu Om Santihi Santihi Santihi

–oOo–

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