Author Topic: Chapter VIII of Chandogya Upanishad - 6  (Read 2532 times)


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Chapter VIII of Chandogya Upanishad - 6
« on: April 28, 2009, 11:28:04 AM »
Section 7:

1. Prajapati once said:  "The Self is free from sin, free from old
age, free from death, free from sorrow and free from hunger and
thirst.  It is the cause of desire for Truth and for commitment to
Truth .  This Self has to be sought for and thoroughly known.  The
person who has sought for and known the Self attains all worlds
and all desires."

[ Prajapati is also called Devaguru and Brahma.  This is called
Prajapati Vidya.  This is simple self enquiry and nothing more.
The Upanishads have got a fancy for names.  Bhagavan Ramana
has also said that desiring the Self is the only desire that one should have. Desiring the Truth is nothing but desiring the Self.  Prajapati says the same thing.  One who is self realized is called Nish-kama
but at the same he is also called Poorna-kama.  All desires are
attained by the one who has realized the Self.]

2. Both gods and the demons came to know from people what
Prajapati had said.  They said, "We shall search for that Self
by knowing which we can attain all the worlds and whatever things
we desire."  With the object in view, Indra among the gods and Virochana among the demons, went to Prajapati, carrying dharba
and samith (fuel) in their hands.  But they did not let each oher know their plans.

[From here onwards and upto the end of Section 11, the story of
Indra and Virochana taking the teaching from Prajapati is narrated.
I shall briefly tell the story and not give verse by verse translation.
After reporting, both of them to do some service for a length of time,
Prajapati presented the Self to them as Akshipurusha, the consciousness functioning through the physical body in the waking   
state, technically known as Viswa.  However, both mistook the Atma
as the body and while Virochana went away fully satisfied with the
teaching, Indra on reflection realized that Viswa cannot be Atma.
He, therefore, approached Prajapati again, who then presented Atma
as consciousness obtaining in the dream state known as Taijasa.
Indra was still not satisfied and went back to Prajapati who introduced
the consciousness obtaining in the deep sleep, known as Prajna
as Atma.

Indra further reflected on this and discovered that in deep sleep
one is not aware of anything and therefore, Prajna cannot be Atma.
He, therefore, sought further teching from Prajapati, who finally initiated him into Atma Vidya (Self Knowledge) by presenting the
Atma as Pure Consciounsess free from all gross, subtle and causal
names and forms experienced in waking, dreaming and deep sleep
states. Prajapati names the Atma as Uttama Purusha and exhorts
Indra to understand that he is the Atma in the original nature. So long as one associates himself with names and forms, one will be bound
and only when idenifies oneself as with Pure Consciousness will one be free.]     

Arunachala Siva.