A Preview “… Dr. Prasad’s collections of the two largest and most difficult to understand Upanishads make an in-road and gives access to the magnificent conclusions left by the ancient sages of India. This book gives us a view of the information which was divulged by those teachers. It is easy to read and understand and will encourage you to delve deeper into the subject matter.” CONTENTS 1. Chāndogya Upanishad……..…….…. 3 1. The big famine…………………………….…..... 6 2. The cart-man…………………………….………13 3 Satyakama Jabala and Sevā………………… 14 4. Fire teaches Upakosala…………….………… 15 Chāndogya 5. Svetaketu: five questions……………………. 18 and 6. Svetaketu: nature of sleep…………………... 22 7. That thou art, O Svetaketu………………….…23 Brihadāranyaka 8. Indra and virochana……………………….….. 29 Commentary…………………………...……..... 31 Upanishads End of Commenrary……………………....….. 55 Two large and difficult Upanishads are presented 2. Brihadāranyaka Upanishad …….…56 (without original Sanskrit verses) in simple modern English for those advanced students who have 9. Dialogue: Ajtsatru-Gargya……………...…. 61 read Bhagavad-Gita and other 9 Principal 10. Yajnavalkya and maitreyi ……………....…..63 Upanishads. Simpler important verses are 11. Meditation taught through horse’s head.. 65 12. Yajnavalkya: The best Vedic Scholar…… 66 printed in underlined-bold; comm- 13. Three ‘Da’ …………………………….…….…78 entaries from translators, references&Glossary. Commentary…………………………….……... 84 14. Each soul is dear to the other………...……90 By 15. The Wisdom of the Wise (Yagnavalkya)… 91 16. Gargi and the Imperishable ……………..…94 Swami Swahananda 17. Janaka and Yajnavalkya 1 ……………..…..95 and 18. Janaka and Yajnavalkya 2 …………..……..97 Swami Madhavananda et al. 19. The Process of Reincarnation…… …..… 100 Editor: Ramananda Prasad End of Commenrary …………….…..……….105 A Brief Sanskrit Glossary On page 844 of 908 of the pdf: www.gita-society.com/108Upanishads.pdf INTERNATIONAL GITA ***** Editor’s note: Most of the materials in this book are SOCIETY taken from the above webpage which does not have a Copyright mark. We have put in a book format as a service to our readers. Readers may use the materials in this book as they wish. 2 Chāndogya-Brihadāranyaka Upanishads Chāndogya Upanishad 3 1. Chandogya Upanishad 1.2.1: Once upon a time the gods and the demons, both descendants of Prajapati, were engaged in a fight. This forms the last eight chapters of Chandogya Brahman In that fight, the gods performed the rites of the Udgatir of the SamVeda. It is the second biggest of the major priests resolving, ‘With this we shall defeat them’. Upanishads, next only to the Brihadaranyaka Upanishad. 1.2.2: Then they meditated on (the deity of) Prāna Translated by Swami Swahananda Published by Sri connected with the nose, as Udg$tha; the demons Ramakrishna Math, Chennai pierced it with evil. Therefore with it, the nose, one smells both the fragrant and the foul, for it has been Om! Let my limbs and speech, Prāna, eyes, ears, pierced with evil. 1.2.3: Then they meditated on (the vitality and all the senses grow in strength. All deity of) speech as Udg$tha; the demons pierced it with existence is the Brahman of the Upanishads. May I evil. Therefore with it one speaks both truth and never deny Brahman, nor Brahman deny me. Let there untruth, for it has been pierced with evil. 1.2.4: Then be no denial at all: Let there be no denial at least from they meditated on (the deity of) eye as Udg$tha; the me. May the virtues that are proclaimed in the demons pierced it with evil. Therefore with the eye one Upanishads be in me, who am devoted to the Atman; sees both the sightly and the unsightly, for it has been may they reside in me. pierced with evil. 1.2.5: Then they meditated on (the Om! Shantih! Shantih! Shantih!! deity of) ear as Udg$tha; the demons pierced it with evil. Therefore with the ear one hears both the pleasant 1.1.1: One should meditate on the syllable Om which is and the unpleasant, for it has been pierced with evil. called the Udg$tha. The explanation of Om follows. 1.2.6: Then they meditated on (the deity of) mind as 1.1.2: The essence of all these beings is the earth. The Udg$tha; the demons pierced it with evil. Therefore with essence of the earth is water. The essence of water is the mind one thinks both good and evil thoughts, for it vegetation. The essence of vegetation is man. The has been pierced with evil. 1.2.7: Then they meditated essence of man is speech. The essence of speech is on the Prāna in the mouth as Udg$tha. The demons Rik. The essence of Rik is Saman. The essence of came in clash with it and were destroyed, just as a Saman is Udg$tha. 1.1.3: The syllable Om which is lump of clay is destroyed, striking against a hard rock. called Udg$tha, is the quintessence (heart) of the 1.2.8: Thus it is that the Prāna in the mouth has not essences, the supreme, deserving of the highest place been destroyed and is pure. Even as a lump of clay and the eighth. 1.1.4: Which one is Rik? Which one is striking against a hard rock is destroyed, so will he be Saman? Which one is Udg$tha? This is being destroyed who wishes to do evil to one who knows this considered now. 1.1.5: Speech alone is Rik. Prāna is (the purity of Prāna) or who (actually) injures that Saman. The syllable Om is Udg$tha. Speech and knower, for he is like a hard rock. 1.2.9: With this Prāna Prāna, (the sources of) Rik and Saman, taken together in the mouth one discerns neither sweet smell nor foul, form a couple. 1.1.6: This couple is joined together in for it is free from sin. What one eats or drinks through the syllable Om. Whenever a couple come together, this, even with that he maintains the other Prānas. And they, indeed, fulfill each other’s desire. 1.1.7: He who not finding this at the time of death, the Prāna in the meditates upon this syllable as Udg$tha knowing it thus mouth and its dependents depart; and thus indeed one (as the fulfiller), verily becomes a fulfiller of all the opens the mouth at the time of death. 1.2.10: Angiras desirable ends. 1.1.8: That verily is the syllable of meditated on that Prāna as Udg$tha. The sages assent, for whenever one assents to a thing, one says consider this alone as Angirasa which is the essence of only ‘Om’. Assent alone is prosperity. He who the limbs. 1.2.11: So Brihaspati meditated on Prāna as meditates upon this syllable as Udg$tha, knowing it Udg$tha. The sages consider this alone as Brihaspati, thus (as endowed with the quality of prosperity), verily for speech is great and this Prāna is its lord. 1.2.12: So becomes one who increases all the desirable ends. Ayasya meditated on Prāna as Udg$tha (identifying it 1.1.9: With this does the threefold knowledge proceed; with himself). The sages consider this alone as Ayasya (because) with Om does one cause to listen; with Om for it goes out of the mouth. 1.2.13: Baka, the son of does one recite; with Om does one sing aloud. For the Dalbha, knew it thus. So he became the Udgatir-singer worship of this syllable, with its own greatness and of the sacrificers dwelling in Naimisa. For their sake he essence (the Vedic rites are performed). 1.1.10: He sang to fulfill their desires. 1.2.14: He who knows it who knows it thus and he who does not know— thus and meditates on the Udg$tha as the syllable Om, both perform actions with it. For knowledge and looking upon it as Prāna, certainly becomes the singer ignorance are different (in their results). Whatever (and procurer) of the desired objects. This is the is performed with knowledge, faith and meditation meditation with reference to the body. becomes more effective. Up to this truly is the explanation of (the greatness of) this syllable Om. 1.3.1: Now the meditation (on the Udg$tha) with reference to the gods is described. One should meditate on him who gives heat (i.e. the sun) as 4 Chāndogya-Brihadāranyaka Upanishads Udg$tha. Verily, when he rises, he sings aloud for the 1.4.1: One should meditate on the syllable Om, the sake of all creatures. When he rises, he dispels Udg$tha, for one sings the Udg$tha beginning with Om. darkness and fear. Verily, he who knows the sun as Of this the explanation follows. 1.4.2: Verily, the gods, being endowed with these qualities, becomes the being afraid of death, took refuge in the three Vedas. dispeller of darkness and (the consequent) fear. 1.3.2: They covered themselves with the metrical hymns. This Prāna in the mouth and that sun are the same. Because they covered themselves with these, the This is warm and that is warm. People call this as metrical hymns are called Chandas. 1.4.3: Just as a Svara (that is going) and that as Svara and fisherman would see a fish in water, so did Death Pratyasvara (that is going and coming). Therefore one observe the gods in the (rites connected with) Rik, should meditate on this Prāna and that sun as Udg$tha. Saman and Yajus. They, too, knowing this, arose from the Rik, Saman and Yajus, and entered the Svara (the 1.3.3: Now, verily one should meditate on Vyana as syllable Om).