Chandogya Upanishad Chapter 7

Shri Gurubhyo Namah, Harih Om.

Labor day Camp, September 5-7, 2009 at Chinmaya Mission San Jose, Clayton Road facility.

 Chandogya Upanishad Chapter 7

Salutations to Acharya: Br. Prabodhji

During the Labor Day camp of 2008, Acharya had taught us the sixth chapter of Chandogya Upanishad.  In this Upanishad, the master, Sage Uddalaka imparts the Mahavakya – Tattvamasi (That Thou Art), to his disciple/son Svetaketu.  Svetaketu realizes that despite his extensive knowledge of the Vedas, the essential knowledge – knowing which, everything would be known – had eluded him. Becoming a dutiful disciple, he imbibes this knowledge and attains fulfillment.

Continuing with Chandogya Upanishad, Acharya taught us chapter 7 during the Labor Day camp of 2009. 

In this Upanishad, the disciple Naradji approaches the master, Bhagavan Sanat Kumara for knowledge.  The master asks Naradji to list what he already knows so that he may teach him appropriately.  Naradji presents a most impressive list of qualifications.  Naradji declares his expertise in all the four Vedas, Itihasa and Purana, grammar, mathematics, the science of portents, the science of treasures, logic, the science of ethics and politics, etymology, astrology and other ancillary Vedic knowledge, the physical sciences, the science of war, astronomy, the science related to serpents (venoms), all of the celestial arts such as cosmetics, music, dance, sculpture, drama, etc.  He concludes by saying that despite his comprehensive expertise, this knowledge is only verbal (all words) and does not bring him freedom from grief.  Having thoroughly examined the world of achievements and concluding that permanent happiness is not available in these fields of achievements, he approaches the master with full faith and devotion.  He has heard from great masters such as Sanat Kumarji, that only an Atmavit (knower of Atma – the Self) is truly free from grief and requests the master to teach him that knowledge which would free him from grief.

In our quest for worldly accomplishments as a means of achieving total happiness, it would do us well to remember Naradji’s condition.  The key to lasting happiness does not exist in any field of achievement. 

Bhagavan Sanat Kumara then proceeds to impart to Naradji, the secret to permanent happiness.  In the 6^th chapter, the ultimate knowledge was given directly as Mahavakya upadesha.  In this chapter, the master leads the disciple through a fifteen step progression of upasanas (Ahamgrahopasana) of ever increasing self awareness to culmination in total awareness.  It is likened to ascending 15 steps to a final coronation.  In this process the disciple gets to fully appreciate every step and in doing so proceeds with full conviction to the final step with no intellectual vacuum tugging at him.

Step 1: The master acknowledges that so long as the words of the Vedas are kept in the realm of words then this knowledge will not help in expansion of one’s awareness.  Since all words are associated with meanings/forms and indeed all knowledge is communicated through words, the realm of words relates to the infinite realm of knowledge.  Therefore understanding that it is the infinite alone that is being indicated through words (names/forms) (Chandogya 6^th: Vacharambhanam vikaronamadheyam), the teacher urges Naradji to meditate upon the words as nothing but the infinite Brahman. This upasana bestows on the upasaka the freedom to act as he wills in the realm addressed by words.

Step 2:  The master indicates that since the realm of speech encompasses the realm of words, the medium of speech contains all the words that impart all manner of knowledge including everything described by Naradji.  For instance, speech further incorporates knowledge of heaven and earth, the elements, gods and men, all living beings, good and bad, pleasant and unpleasant, truth and untruth and everything that is not currently categorized. Therefore, he urges the disciple to now expand his awareness to the realm of speech as an indicator of the infinite truth.  This upasana will bestow on the seeker the complete freedom to act in the realm of speech.  Naradji wants to know if there is anything greater than speech. 

Step 3: The master indicates that the mind is greater than speech.  Speech is the nothing but the verbally translated product of a concept/thought/intent in the mind.  Therefore the mind (domain of thoughts) being the cause of speech, is greater.  Since the entire world is known as thoughts, the mind is indeed the world.  The mind is indeed infinite and therefore the teacher urges the disciple to meditate on the mind as nothing but the infinite. This upasana when conducted faithfully will bestow upon the seeker the complete freedom to act in the realm of the mind.  Naradji wants to know if there is something greater. 

Step 4: The master indicates that Sankalpa (will) is greater than mind.  Once a person wills, a thought is generated, which is then translated to speech, within which name/form arises.  Creation arises from the Creator’s Sankalpa.  The Creator’s will acting through the elements produces heat and then the heat, as though “wills” the production of rain (water) which in turn “wills” the production of food, which sustains the pranas of all living beings.  Thus Sankalpa is indeed infinite since it sustains even the mind.  A seeker who faithfully does Sankalpa upasana (Brahman as Sankalpa) attains total freedom (the unrestricted ability to enjoy) within the scope of his individual Sankalpa. Naradji wants to know if there is anything greater than Sankalpa.  

Step 5:  The master indicates that Chittam (intelligence) is greater than Sankalpa.  How? Chittam is that intelligence that we bring to bear when we make a Sankalpa, when we will a thought.  The intelligence we have gathered from our knowledge/experience base drives the thought process (will-to-thought-to-speech/action).  Therefore, a man of such intelligence is more respected than a man who has had the experience but has not the intelligence to benefit from his experience.

We know this to very true especially in the corporate world.  Not everyone with a PhD necessarily has the situational intelligence befitting his qualification.  Lesser qualified people often outperform such a person and are therefore more valuable to an organization.  

Thus the disciple is urged to meditate on intelligence (Chittam) as an indicator of the infinite since it is from this infinite intelligence that the infinite realms of Sankalpa, mind, speech and words are born.  The steadfast upasaka of Chittam as the infinite gains the domain of this intelligence which includes all the other subsets as well.  Naradji asks if there is anything greater than Chittam.  

Step 6:  The master indicates that Dhyanam (contemplation, concentration, meditation) is certainly greater than Chittam.  How?  The “intelligence” of the previous step cannot be gained without focus, contemplation and meditation.  An unfocused, unconcentrated person does not benefit from his experiences; he is unable to achieve anything meaningful.  The main objective of focus and concentration is to maintain a tranquil mind.  This tranquility is evident in nature; in the earth, the mountains, sky, etc and in the ocean, in great men and divine beings (all persons of accomplishment).  Since this Dhyanam begets the intelligence (Chittam), it is indeed greater than intelligence.  One who meditates on this Dhyanam as infinite, gains everything within the realm of contemplation.  Naradji wants to know if there is anything greater.  

Step 7:  The master says that correct understanding (Vignanam) is greater than Dhyanam (contemplation).  How?  Contemplation is more fruitful when it is based on a correct understanding.  We certainly know this from our attempts to meditate on the scriptures.  If the meditation is not preceded by careful shravanam and mananam resulting in clear knowledge, our dhyanam only produces more confusion.  Another instance can be taken from our secular life.

            Take the recent stock market crash, which was in many ways caused by unmitigated greed. One may contemplate (do Dhyanam) and come to the conclusion  that the  “intelligence” (Chittam) to be derived from this situation is that one must get out of the market at the opportune time to avoid losses.  This is surely a temporary and selfish solution since it does nothing to address the underlying problem.  On the other hand, correctly understanding the situation (Vignanam), would tell us that what we should avoid is greed itself so that this sort of harm to society never happens to begin with.

Thus when an upasaka contemplates on Vignanam as the infinite truth, he attains everything within the scope of his understanding. Naradji wants to know if there is something greater.  

Step 8: Sanat Kumarji says that Balam (strength) is greater than correct understanding.  In order to obtain correct understanding one must be strong. Why?  Correct understanding is obtained through shravanam, mananam, etc.  These are available to the qualified student only after the student has served the teacher diligently.  Serving the teacher requires strength (else, especially in an ashram, the teacher may be placed in the intolerable and unfortunate position of having to serve the student!).  Also, by strength alone do all beings subsist, the earth maintains itself, etc.  Therefore, the prerequisite to gaining knowledge is strength.  Without strength (physical and mental) our attempts to gain knowledge (Vignanam) will be constantly distracted by the demands of the weak body and mind (Mundaka: nayamatma balahinena labhyah).  Therefore, strength is indeed greater than Vignanam.  Therefore when the seeker worships strength as the infinite, he gains all that that can be attained by strength.  Naradji asks if there is anything greater than Balam.

Step 9: The teacher says that since Balam is a product of Annam (food), Annam is greater than Balam.  We al readily know how food sustains the vitality of our senses and indeed our mind.  Mind is formed by the subtle elements of food.  The sort of food we eat influences our thoughts.  Therefore eating of Satvic food is prescribed.  Similarly the “Annam” we provide our minds in the form of sense-inputs, also weakens or strengthens our minds (therefore, Bhadram karnebhih shrunuyama devah, etc.).  Therefore, Annam, being the cause of Balam is indeed greater than Balam.  One who does upasana using Annam as the indicator of the infinite, gains all that can be gained by the power of food.  He always has plenty (Taittiriya: Annavanannado bhavati ---).  Naradji asks if there is anything greater than Annam.  

The master now proceeds from the gross elements to the subtle in the next several steps.  

Step 10: The teacher says that water indeed is greater than food since water is the cause of food.   Rain is the cause for agriculture.  Water has indeed assumed all of the forms in creation (Aapovaaidagmsarvam vishwah bhutani apah ---).  The forms of living beings are made up mostly of water (Bhagavad-Gita: Annaat bhavanti bhootani parjanyaat anna sambhavah).  Without water, they would shrink and crumble.  Thus one, who worships water as the infinite, attains any form of his choosing, and the power within the scope of water.  Naradji asks if there is something greater.  

Step 11:  The master says that Tejah (fire or heat) is greater than water.  Heat as though grabs the air and causes water to evaporate and return as rain (Bhagavad-Gita: Yagnad bhavati parjanyah).  Heat is also the source of sweat, a hot/agitated mind (manotaapah) causes tears to flow.  Indeed, water emerges from fire (Taittiriya and Chandogya 6^th).  Thus if one meditates on fire as the infinite he becomes radiant, brilliant and free from ignorance and attains places abounding in knowledge and gains all the power within the scope of fire.  Naradji asks if there is something greater.  

Step 12:  The master says that Akasha (space) is greater than fire.  Note that in the evolution of the five great elements, the order is space-air-fire.  However since the combination of fire and air was already mentioned in the previous step, the teacher goes directly to space since space supports both air and fire.  In space alone, all exists.  Space is the most subtle/pervasive oaf all the elements.  Fire burns in space.  Therefore, space is greater.  One who meditates on space as the infinite truth attains the expanse of space and goes wherever he pleases without restriction.  Naradji is famous for his ability to travel anywhere.  Naradji asks if there is anything greater.  

Step 13: The teacher says; “Memory (Smara) is greater than space.” How?  All things exist in space but where does space itself exist?  In the mind.  It is because the mind has encompassed space that the recognition of objects in space is possible.  This recognition of the existence of objects and their attributes is a function of the memory since without recognition (memory) it is as though the object never existed.  Therefore memory is indeed greater than space.  One who worships memory (Smara) as the infinite gains tremendous memory and all that comes within the scope of memory.  Naradji wants to know if there is anything greater than memory.  

Step 14:  The teacher says, “Asha (aspiration/desire) is greater than memory”.  Is it not true that we only remember those things that are connected with a desire (or revulsion), i.e., Vasanas?  So if we desire an object/goal etc., then we summon all thoughts from our memory that are connected with it, e.g., its attributes, how to obtain it, potential obstacles in gaining it – how to get around them, etc.  Also, all of our actions are conducted from the knowledge we remember (memory) but our actions themselves are motivated by our desires.  Therefore aspiration/desire is greater than memory since it is the root of memory.  Since aspiration is infinite, if one meditates on aspiration as an indicator of the infinite truth, one fulfills all of one’s desires.  He gains all he desires.  Naradji wants to know if anything is greater than desire (Asha).  

Step 15:  The master says that Prana is greater than Asha.  Here Prana does not mean breath but the very life giving principle in all.  This Prana alone sustains the individual Asha. The samashti subtle body, hiranyagarbha, which enlivens the entire universe, is the subtlest expression of this life giving principle.  Whatever is worship-worthy is so only because of the association of this Prana with it.  When prana departs, even the most respected individual has no value.  This Prana is infinite. Thus meditation on the Prana as the supreme truth bestows complete pervasiveness on the individual. One who attains this state is an Ativadi (speaker of that which is beyond all names and forms).  

At this point Naradji assumes that since he is now Ativadi, there is nothing more to be said, but the teacher, understanding Naradji’s quest for true knowledge continues on.  

Teacher says that a true Ativadi is one who speaks of the Truth with truth (i.e., out of nishtha).  Naradji wants to know this Truth (satyam).  The teacher further asserts that only one who has realized the Truth may declare the Truth, not otherwise.  And the Truth is only realized by one who desires it (Katha: Yam eva eshah vrnute tena labhyah --).  This desire cannot be casual.  It has to be the paramount desire, the sole objective, the highest priority, the undiluted focus of one’s life.  Naradji expresses his desire to understand realization.  

The teacher says that the Truth is realized through reflection (mananam) upon the scriptural declarations, but one must first desire to reflect, and this desire to reflect only comes from shraddha (faith).  Unless one has faith in the scripture, the guru’s teachings and in the process of shravanam itself, reflection does not come.  Naradji wished to understand faith.  But then, how does one develop faith?  Faith comes from Nishtha (steadfastness) and this is gained only by serving the teacher with devotion (Bhagavad-Gita: tat viddhi pranipatena pariprasnena sevaya) and learning that the teacher indeed embodies the scriptural teachings in his daily life.  For instance, we can observe the teacher’s equanimity under different circumstances, his causeless compassion for all, his adherence to discipline, his dispassion, his conviction in the scripture, his integrity, and once we see this practically demonstrated, we develop faith in his words and the scripture they are based on.  But, the teacher says, one must desire to understand steadfastness.  Naradji wished to understand steadfastness.  The teacher says that by “acting” (Kriti) does one become steadfast.  Here, “acting” refers to acting out of abidance in the four-fold qualities (Tattva bodha: sadhana chatushtaya) of an ideal sadhaka.  Why is this important?  Without these qualities, the disciple will lack discipline.  Without discipline, it is impossible to be steadfast in one’s service to the teacher.  When would one take up discipline willingly?  Only when one is convinced that the result of discipline will give much greater joy than one’s currently experiences.  In fact, no one would readily undertake discipline if one felt that doing so would bring less joy. Therefore, only the pursuit of ultimate happiness will bring this discipline without any internal conflict (Katha: yad icchanto brahmacharyam charanti).  One must desire to understand this happiness. Naradji wished to understand this ultimate happiness.  

The master reveals in very beautiful mantras, the main thrust of this chapter. He says, “Yo vai bhuma tat sukham, na alpe sukham asti, bhuma eva sukham” – that which is infinite alone is happiness, in the finite there is no happiness, the infinite alone is happiness.  The infinite alone must be known.  Naradji desires to know the infinite.  

The teacher describes the infinite as that in which there is no otherness (Katha: neha nanasti kinchana).  The infinite by definition cannot have “real” otherness otherwise it would no longer be infinite.  Infinite must be by definition, unconditional and unconstrained by time, space and object.   Where such otherness exists, that must be finite.  That which is infinite alone is immortal (beyond change).  By definition, all finite entities are subject to limitation in space, time or object and will suffer from change (impermanent).  They arise and perish in time.  They are mortal.  In what then, is this infinite established?  What is it supported by, asks Naradji?  It is self supporting, needing no other, self-evident, self-existing, supported by its own glory.  It is of the nature of pure existence.  This Truth is above and below, behind and in the front, to the South and North, i.e., it is all pervasive, there is nothing but the Truth.  So that one may not erroneously come to the conclusion that the all pervasive truth is something other than one’s own Self, Mother Shruti immediately clarifies that one should realize thus; I alone am below, I alone am above, etc. I alone am all this.   

But, how does one go from our experience which only shows us jagat and jeeva, both of which are limited to “I am Bhuma”?  With Bhuma and jagat, there is an incompatibility of species (vijatiya bheda) – one is consciousness and the other is inert; with jeeva, both are conscious, but of different capacity (intra-species difference: sajatiya bheda).  Both of these differences have to be negated.  Shruti declares that Truth alone is all this (sa eva idam sarvam).  Therefore, we resolve the apparent plurality of jagat (qualified existence)  into the substratum (existence absolute), the specific into the general (badha samanya adhikarana).  Shruti further declares, “I alone am all this”, therefore, I am Bhuma (lakshanam aikyat vastu aikyam).  The Self in me is the Self in all.  So what is the fruit of this realization? The realized one is absolutely free of any constraints, free to act as He pleases or not act.  He revels in the Self, sports in the Self, enjoys non-dual bliss (Bhagavad-Gita: yah tu atma ratih eva syat, atmatruptascha manavah, atmani eva cha santushtah tasya karyam na vidyate; Bhaja Govindam: yasya Brahmani ramate chittam nandati nandati nandati eva).  For such a person, established in the Self, Prana and all the subordinate factors of desire, memory, space, fire, etc., spring from the Self alone.  He is now free from death, disease and sorrow (which only appertain to the body and mind).  He knows that He alone has become the many (ajayamano bahudha vijayate).  If one feels that one isn’t there yet, one must pay attention to one’s food (and other sensory inputs).  Purity of ahara leads to purity of mind (bhadram karnebhih ---) and purity of mind leads to strong memory (constant retention of knowledge: Bhagavad-Gita: nashto moha smritirlabdha) and thus to firmness of abidance in “I am Bhuma”.  The erroneous notion that I the infinite am this limited ego is completely destroyed (Mundaka: Bhidyate hridaya granthih).  

Thus having been completely purified of all impurities, Naradji was taken across the darkness of delusion by Bhagavan Sanat Kumarji.  Note that Naradji’s initial request was to be given that atma vidya that would remove all grief.  In concluding thus (upakrama-upasamhara), Shruti emphasizes that delusion about the Self is alone the cause of grief and that knowledge which destroys delusion, destroys grief and confers eternal bliss.