The Chhandogya Upanishad by Swami ... - Higher Intellect

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eyes. When the prana is satisfied, the eyes are satisfied. When the eyes are satisfied, the Sun is satisfied, because he is the deity of the eyes. When the Sun is satisfied, the whole atmosphere is satisfied, because he is the presiding deity of the entire atmosphere. If the atmosphere is satisfied, whatever is the support of both the atmosphere and the Sun, is also satisfied, i.e., heaven itself is satisfied, even with the little act of taking food that we perform in a meditative fashion. Then what happens? Then, immediately, there is a reaction produced from the sources which we touch by this act of meditation. The reaction comes in the form of a vibration of happiness, the glow, as it were, from the different quarters of heaven. And, if the quarters of heaven are happy, the winds are happy, the Sun is happy, the whole atmosphere is happy, we are happy, with wealth, lustre, glory, plenty and power, because Vaishvanara is satisfied. Vyana So is the case with every other morsel that we eat. The second morsel that we take in should be for the satisfaction of vyana, the other aspect of energy: Vyanaya svaha, “May vyana, the all-pervading force within me be satisfied,” vyana which is responsible for the movement of the blood-stream in the canals, etc. Thus, should one meditate with the next morsel of food. There are internal connections mentioned here, again, mystically. The ears are satisfied when the vyana is satisfied. If the ears are satisfied, everything that is around us in the form of the directions from which sounds come and impinge upon the ears is also satisfied, right up to the moon. Then, as a result, the whole atmosphere and all the directions are satisfied, and then all the causes thereof are also satisfied at once. When the causes are satisfied, the meditator is filled with plenty, prosperity, power and glory, because Vaishvanara is satisfied. Apana Then the third morsel should be taken for the satisfaction of the apana: Apanaya svaha. When the apana is satisfied, speech is satisfied. When speech is satisfied, fire is satisfied, which is the superintending principle over speech. When fire is satisfied, that which is the source of fire, from which fire arises, the very earth is satisfied. If the earth is satisfied, we are also automatically satisfied. The meditator is filled with plenty and glory, because Vaishvanara is satisfied. Samana The fourth offering, or the morsel, that we take, should be for the satisfaction of samana: Samanaya svaha. When the samana is satisfied, the mind is satisfied. The samana is the central operating force, and that immediately acts upon the mind. When the mind is satisfied, everything that is connected with the mind, the rain-god and the heavens, are satisfied. When the rain-god is satisfied, the lightnings are also satisfied, higher than the realm of the fall of rain. When the lightnings are satisfied, all things that are the support of all these phenomena are satisfied. Then the meditator is also satisfied and filled with power, plenty and glory, because Vaishvanara is satisfied. Udana Then, the fifth offering is for the satisfaction of udana: Udanaya svaha. When udana is satisfied, the tactile sense is satisfied. Thereby, its deity, Air, is satisfied. When Air is satisfied, its abode, Sky (Space) is satisfied. When this satisfaction is effected, everything in Air and Space also is satisfied. Then the meditator, with plenty of everything, is The Chhandogya Upanishad by Swami Krishnananda 38
satisfied, because Vaishvanara is satisfied. Then nothing remains unsatisfied, because everything is comprehended here. Thus, the Upanishad point of view is that a rightly conducted human activity, such as the one in the form of the intake of food, with a meditation on the universal implication of one’s existence, will touch the corners of creation. And, the satisfaction of the individual, the performer of meditation of this kind, the performer of the Vaishvanara- Agnihotra-Vidya, shall be for the blessedness of all mankind, nay, the whole creation. That is why there is the tradition that the satisfaction that we bring to a person endowed with such knowledge is inclusive of the other lower satisfactions. This is the tradition behind the feeding of learned people, spiritual adepts, etc.; because they are not regarded as human beings in the ordinary sense. They are not consuming food merely for the satisfaction of their bodies. There is a satisfaction implied of other aspects, also, with which they are internally connected due to their knowledge, due to their life, due to their meditation. The man of meditation in this way thinks all things at one stroke of the effort of consciousness. Hence, everything is satisfied by his actions. Thus, there is this technique of Prana-agnihotra prescribed in this Upanishad in the case of a person who is a meditator on the Vaishvanara. The Prana-agnihotra is a religious performance of the one who practices the Vaishvanara-Vidya, one who meditates on the Cosmic Being. THE NEED FOR KNOWLEDGE IS STRESSED There are people who perform sacrifices without this knowledge of the Vaishvanara. There are people who take food without knowing this spiritual implication of agnihotra. They are pouring oblations on ashes who perform the agnihotra sacrifice without the knowledge of its universal import. Where knowledge is absent, action cannot produce any beneficial result. So, there is no use merely performing havanas, yajnas, etc. without this vital knowledge. They will not produce the expected result. And so is the case with any kind of selfish action originating from one’s own personality for the satisfaction of oneself alone. This will lead to bondage, because ignorance of one’s inward connection with higher sources is a danger to oneself, and they will react upon the individual for this ignorance. This reaction is called karma, the reaction of action. What binds us in the form of apurva, or karma, is the reaction produced by the universal, of which we are ignorant and which we ignore in our daily activities, as if it does not exist at all. But if one performs any sacrifice, such as the agnihotra mentioned, with this knowledge, then, whatever one does is a universal action. It is for the good of everyone. And everyone’s action becomes that person’s action, just as the movement of any wave anywhere in the ocean is the ocean itself working. It is not somebody else working somewhere, hundreds of miles away. Anyone’s action becomes my action; anyone’s experience is my experience; and anyone’s benefit is my benefit, if I am commensurate in inward being with the being of other people. This is the ultimate consequence of meditation on the Vaishvanara. That person, who thus meditates, ceases to be an individual for all practical purposes. Though he may appear to be an individual for a mere onlooker, inwardly he is not a person. And it is so because his feelings, his thoughts, his volitions, his consciousness,—all these are tuned up to Reality of a transcendental nature, which are merely personal forms from the point of view for an outward look, but a universal inwardness from his own point of view. Therefore, his The Chhandogya Upanishad by Swami Krishnananda 39
Page 1 and 2: THE CHHANDOGYA UPANISHAD by Swami K
Page 3 and 4: Section 1: Name 82 Section 2: Speec
Page 5 and 6: PUBLISHERS’ PREFACE The Chhandogy
Page 7 and 8: CHAPTER ONE VAISHVANARA-VIDYA THE P
Page 9 and 10: from the other?” The boy said,
Page 11 and 12: one of us, on account of which the
Page 13 and 14: the child is born from the womb of
Page 15 and 16: This concept of comprehensiveness i
Page 17 and 18: something, whenever we feel somethi
Page 19 and 20: meditation. Every process of descen
Page 21 and 22: Here, on this earth, rain falls by
Page 23 and 24: irth of an individual. There are ca
Page 25 and 26: superhuman being catches hold of yo
Page 27 and 28: There is another kind of birth, say
Page 29 and 30: nature, and not as it appears to th
Page 31 and 32: Whatever be the purpose for which a
Page 33 and 34: meditates thus. But the mistake tha
Page 35 and 36: The other thing is that an external
Page 37: garhapatya, anvaharyapachana and ah
Page 41 and 42: Its simple form of understanding is
Page 43 and 44: CHAPTER TWO SECTION 1 PRELIMINARY 1
Page 45 and 46: essentially, you will also know wha
Page 47 and 48: variety was not there. It was one;
Page 49 and 50: This is the extent to which philoso
Page 51 and 52: and earth,—are what are usually c
Page 53 and 54: that it is Being only that appears
Page 55 and 56: vice versa could be recognised and
Page 57 and 58: the body, which is blood, is intens
Page 59 and 60: nahubhavasi, asana atha me vijnasya
Page 61 and 62: y something of which it may not be
Page 63 and 64: tejo mulam anviccha, tejasa, saumya
Page 65 and 66: stand outside it, or external to it
Page 67 and 68: saumya, iti hovacha. “O Svetaketu
Page 69 and 70: not only in the tree but in everyth
Page 71 and 72: has come from a very small, atomic,
Page 73 and 74: SECTION 14 THE INDWELLING SPIRIT (C
Page 75 and 76: have to be passed through by the se
Page 77 and 78: stage of withdrawal is the absorpti
Page 79 and 80: shell. They say, the coconut that i
Page 81 and 82: CHAPTER THREE SANATKUMARA’S INSTR
Page 83 and 84: The name is known, but the content
Page 85 and 86: the medicine comes. So, it is neces
Page 87 and 88: That which causes the expression of
Page 89 and 90:
Whatever the mind can think, that s
Page 91 and 92:
therefrom. The whole world, therefo
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SECTION 6 CONTEMPLATION 1. Dhyanam
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absent, meaning also is absent. Whe
Page 97 and 98:
SECTION 9 FOOD 1. Annam vava balad-
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ahmetyupaste asti bhagavo’dbhyo b
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there is spatial distinction betwee
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Now at this stage, there is sudden
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individual nor universal. We do not
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truthfulness. Whatever a person wit
Page 109 and 110:
knowledge arisen?” So Bhagavan Da
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act and to conduct oneself in diffe
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“Happiness is plenum, happiness i
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all things. What is this strange qu
Page 117 and 118:
word ‘self-kingship’,—Atma-sv
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What you call the inanimate world o
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found inside this little space. The
Page 123 and 124:
impossibility of achieving success
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subjected to rules in the other wor
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If he wants to see someone, say a f
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made between the two different worl
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etadamrtam abhayam, etad-brahmeti,
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This type of consciousness cannot b
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nectar where the world this and wor
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colours are in the sun and they are
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mind will take to go to any place.
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said anything. From what the Upanis
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paricaryah, atmanam eveha mahayan a
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eason you have already mentioned,
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left Prajapati’s abode and went b
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ody. Freedom is a chimera as long a
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eal freedom, the experience of whic
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mastery over it. This is the charac
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darsanaya caksuh, atha yo veda idam
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instruction to Indra by Prajapati.
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nature of the snakes. So a very dex
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karma (krtva) atisesena abhisamavrt
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internal world of self-control and
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APPENDIX I SANDILYA-VIDYA Sandilya,
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Whatever is willed through this con
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correct. This is what it believes.
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APPENDIX II SAMVARGA-VIDYA Samvarga
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thinking in his mind. 5. Tadu ha ja
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came with new things. He came with
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and it is called prana. When you go
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Saunaka approached the brahmacharin
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ten. Or, in a more general way, it
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