The Chhandogya Upanishad by Swami ... - Higher Intellect

More documents

Recommendations

Info

Section 7: Prajapati’s Instruction to Indra Concerning the Real Self 139 Section 8: The Bodily Self 142 Section 9: Indra Feels the Inadequacy of the Physical Theory 144 Section 10: The Dream Self 145 Section 11: The Self in Deep Sleep 146 Section 12: The Self as Spirit 148 Section 13: Exclamation of the Perfected Soul 159 Section 14: The Prayer of a Seeker for Eternal Life 160 Section 15: Parting Advice to the Pupil 160 APPENDIX I: SANDILYA-VIDYA 165 APPENDIX II: SAMVARGA-VIDYA 171 The Chhandogya Upanishad by Swami Krishnananda 4
PUBLISHERS’ PREFACE The Chhandogya Upanishad is one of the most prominent among the major group of philosophical and mystical texts constituting one of the threefold foundation of India’s spiritual lore, the tripod of Indian Culture, being constituted of the Upanishads, the Brahmasutras and the Bhagavadgita. While the Veda Samhitas are the recognised primary source of divine inspiration, their hidden intention, purported message, is supposed to be prominently revealed in the Upanishads. The Vedas are said to be capable of a variety of interpretation, - a knowledge of the adhidaiva or the transcendent divinity, adhibhuta or the created universe, adhyatma or the deepest subjective consciousness, adhiyajna or the field of action and sacrifice, and adhidharma or the function of law and order. Though, in a restricted sense, the adhyatma, in this mentioned classification, may appear as an insight into the perceiving and knowing subject as distinguished from its involvements in the objective universe and the transcendent divinity, thus categorising the Upanishads as records of inward revelations of the ancient sages, yet, the Upanishads constitute Adhyatma-Vidya or knowledge of the pure self in a wider sense, inasmuch as the self can be envisaged in the different degrees of its connotation and the many levels of its expression. God above, the universe outside, the society of persons and things in the midst of whom one’s own individuality may be included, are all, in the final analysis, comprehended within the status of the Absolute Self, so that, in its broad outlook the Upanishads may be considered as a groundwork in whose light may be studied every branch of knowledge and learning. Among the ten major Upanishads, the Chhandogya and the Brihadaranyaka stand above others in their grand stature and majesty, these two texts being viewed by scholars as representing the cosmic and the acosmic aspect of Reality. In the Brihadaranyaka there is a preponderating emphasis on the ultra-spiritual nature of every plane of existence and stage of evolution, a rather super-idealistic sweep of all the phenomena of experience. The Chhandogya, however, tries to be more realistic in its rather matter-offact consideration of the issues of life. This is the reason why, evidently, there is a prevalent feeling that the Chhandogya is saprapancha (considerate as to the visible forms of experience), while the Brihadaranyaka is nishprapancha (transcendent to all available experience). This exposition of the Chhandogya Upanishad is, perhaps, the most in-depth study ever made of its philosophical and spiritual message, and goes certainly as a companion to the author’s interpretative exposition of the Brihadaranyaka Upanishad in a separate volume. Herein, the first chapter constitutes a brilliant study of the Panchagni-Vidya and the Vaishvanara-Vidya sections occurring in the fifth chapter of the original text. This single chapter of the book may well form a classical presentation of a grand theme for the cosmical meditations characteristic of the Upanishads in general. The second chapter expounds the great content of sixth chapter of the original, constituting the instruction of Sage Uddalaka to his son Svetaketu. The third chapter is a study of the seventh section of the original, dealing with the majestic Bhuma-Vidya, being the teaching of Sage Sanatkumara to Narada. The fourth chapter studies the eighth section of the original, which actually concludes the Upanishad. The Samvarga-Vidya and the Sandilya-Vidya occurring at other places in the Upanishad are also included in the end as pieces of stimulating meditation of absorbing interest. The internal details of this vast The Chhandogya Upanishad by Swami Krishnananda 5
Page 1 and 2: THE CHHANDOGYA UPANISHAD by Swami K
Page 3: Section 1: Name 82 Section 2: Speec
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 and 38: garhapatya, anvaharyapachana and ah
Page 39 and 40: satisfied, because Vaishvanara is s
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
Page 93 and 94:
SECTION 6 CONTEMPLATION 1. Dhyanam
Page 95 and 96:
absent, meaning also is absent. Whe
Page 97 and 98:
SECTION 9 FOOD 1. Annam vava balad-
Page 99 and 100:
ahmetyupaste asti bhagavo’dbhyo b
Page 101 and 102:
there is spatial distinction betwee
Page 103 and 104:
Now at this stage, there is sudden
Page 105 and 106:
individual nor universal. We do not
Page 107 and 108:
truthfulness. Whatever a person wit
Page 109 and 110:
knowledge arisen?” So Bhagavan Da
Page 111 and 112:
act and to conduct oneself in diffe
Page 113 and 114:
“Happiness is plenum, happiness i
Page 115 and 116:
all things. What is this strange qu
Page 117 and 118:
word ‘self-kingship’,—Atma-sv
Page 119 and 120:
What you call the inanimate world o
Page 121 and 122:
found inside this little space. The
Page 123 and 124:
impossibility of achieving success
Page 125 and 126:
subjected to rules in the other wor
Page 127 and 128:
If he wants to see someone, say a f
Page 129 and 130:
made between the two different worl
Page 131 and 132:
etadamrtam abhayam, etad-brahmeti,
Page 133 and 134:
This type of consciousness cannot b
Page 135 and 136:
nectar where the world this and wor
Page 137 and 138:
colours are in the sun and they are
Page 139 and 140:
mind will take to go to any place.
Page 141 and 142:
said anything. From what the Upanis
Page 143 and 144:
paricaryah, atmanam eveha mahayan a
Page 145 and 146:
eason you have already mentioned,
Page 147 and 148:
left Prajapati’s abode and went b
Page 149 and 150:
ody. Freedom is a chimera as long a
Page 151 and 152:
eal freedom, the experience of whic
Page 153 and 154:
mastery over it. This is the charac
Page 155 and 156:
darsanaya caksuh, atha yo veda idam
Page 157 and 158:
instruction to Indra by Prajapati.
Page 159 and 160:
nature of the snakes. So a very dex
Page 161 and 162:
karma (krtva) atisesena abhisamavrt
Page 163 and 164:
internal world of self-control and
Page 165 and 166:
APPENDIX I SANDILYA-VIDYA Sandilya,
Page 167 and 168:
Whatever is willed through this con
Page 169 and 170:
correct. This is what it believes.
Page 171 and 172:
APPENDIX II SAMVARGA-VIDYA Samvarga
Page 173 and 174:
thinking in his mind. 5. Tadu ha ja
Page 175 and 176:
came with new things. He came with
Page 177 and 178:
and it is called prana. When you go
Page 179 and 180:
Saunaka approached the brahmacharin
Page 181:
ten. Or, in a more general way, it
show all

The Chhandogya Upanishad by Swami ... - Higher Intellect

Create successful ePaper yourself

Delete template?

Save as template?