The Chhandogya Upanishad by Swami ... - Higher Intellect

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study of the Upanishad can be gathered from the list of contents appended herein. May this valuable production come as a solacing blessing to seekers of Truth the world over. The Chhandogya Upanishad by Swami Krishnananda THE DIVINE LIFE SOCIETY SHIVANANDANAGAR, 23rd January, 1984. 6
CHAPTER ONE VAISHVANARA-VIDYA THE PANCHAGNI-VIDYA The Upanishads are mainly meditations intended to act as correctives to the binding effects that are produced by the phenomena of natural processes. While what we call a natural process subjects us to its own laws, these laws can be overcome and their imposition upon the individual can be counteracted by techniques of meditation. The philosophy of the Upanishads is that it is an ignorance of the way in which the Universe works that binds the individual to samsara,—the series of births and deaths. Our sorrows are, in a way, created by our own selves, because they follow as a consequence of our not abiding by the law of the universe. The affirmation of a reality independent of what really is, is called the ego. That is the centre of personality. This affirmation of individuality, jivatva, personality, or something separate from the organic structure of creation, is the cause of the sorrow or the suffering of the jiva, the individual manifested due to the affirmation of the ego. Births and deaths are the punishments, as it were, meted out to the individual in order that it may be reformed in the field of experience of the world for the purpose of enabling it to return to the normal state of consciousness which is universality of being, of which it is deprived at present due to the ignorance of its connection with the universe and a false notion that it has about its own self that it has an independence of its own. The sections of the Chhandogya Upanishad, which we are going to study, are a gradational ascent of knowledge for the purpose of meditations which lift us above the phenomena of ordinary experience, such as birth and death and bondage of every kind, and point to the methods of transcending all sorrow, whatever be its nature, and regaining the originality of being. The various sections that follow are a systematic teaching on what we may call Adhyatma-Vidya, or Atma-Vidya, a knowledge of the ultimate Self, which is the only remedy for the malady of empirical existence. This section which we are about to commence, is a treatise on a particular method of meditation called Panchagni-Vidya, the knowledge of the Five Fires, by which the Upanishad means the various processes of manifestation, or, we may say, evolution, it being one’s bondage and the way in which the cycle of transmigration revolves. There is a coming and going, descending and ascending in this samsara-chakra, or the revolving wheel of bondage. How it happens, and how one can be free from it, what are the methods to be employed for the purpose of freeing oneself from the clutches of this involuntary law that imposes itself upon us and binds us to its own mandate so that we do not seem to have any say in the matter of births and deaths or even the experiences that we have to pass through,—these are our themes. The law of the universe is so vastly spread in its magnitude that it weighs heavy upon us when it is not followed. This question of the bondage of the soul brought about by its own ignorance, and the various remedies therefore, are discussed in the various sections. While the Brihadaranyaka Upanishad is more transcendent in its approach and provides techniques of meditation which are mostly above the reaches of the ordinary mind, the Chhandogya Upanishad takes us along the path of ordinary experience, and then, The Chhandogya Upanishad by Swami Krishnananda 7
Page 1 and 2: THE CHHANDOGYA UPANISHAD by Swami K
Page 3 and 4: Section 1: Name 82 Section 2: Speec
Page 5: PUBLISHERS’ PREFACE The Chhandogy
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
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the body, which is blood, is intens
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nahubhavasi, asana atha me vijnasya
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y something of which it may not be
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tejo mulam anviccha, tejasa, saumya
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stand outside it, or external to it
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saumya, iti hovacha. “O Svetaketu
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not only in the tree but in everyth
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has come from a very small, atomic,
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SECTION 14 THE INDWELLING SPIRIT (C
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have to be passed through by the se
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stage of withdrawal is the absorpti
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shell. They say, the coconut that i
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CHAPTER THREE SANATKUMARA’S INSTR
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The name is known, but the content
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the medicine comes. So, it is neces
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That which causes the expression of
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Whatever the mind can think, that s
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therefrom. The whole world, therefo
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SECTION 6 CONTEMPLATION 1. Dhyanam
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absent, meaning also is absent. Whe
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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
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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
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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
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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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