The Chandogya Upanishad - CH-2, SEC: 15.2. Swami Krishnananda.

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Saturday,August 21, 2021. 8:12. PM.
Chapter Two: Uddalaka's Teaching Concerning the Oneness of the Self-15.2.
SECTION 15: THE INDWELLING SPIRIT (CONTINUED)—THE ORDER OF MERGING -2.
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Individual life gets extinguished by a gradual process of absorption of the external functions into the internal ones until they are withdrawn finally into the General Reality, Samanya Satta, in all things. The person enters into a state like that of deep sleep. He does not know what has happened to him. He cannot know that he is dying. That is unconsciousness. There is a sudden shift of emphasis from one level of being to another. One cannot know that one has fallen asleep. However much one may be trying one's best to keep a watch on the process of going to sleep, one will not know it. One is suddenly in it. 

That is all. Either you are not sleeping or you are sleeping. You cannot be just midway between the two. Likewise with a person when he enters into this Generality of Being where he becomes totally unconscious of particularities and has lost contact with this world of externality. This happens at the time of the withdrawal of the individual soul into the Supreme Soul in the process of Liberation, and also at the time of death. So, from the point of view of the external occurrences of the various phenomena of withdrawal, death and Liberation are identical. What happens to a person when dying, happens also to a person in Liberation. But there is a great difference. The difference is obvious. It needs no explanation. The person is not cast into the wilderness or thrown into an oblivion when he enters the higher stages of conscious expansion. 

On the other hand, there is unconscious and compulsive pushing back of the functions into their sources at the time of death. In death there is no transcendence. There is only automatic withdrawal. But, in the process of Self-realisation there is transcendence, so that there is no coming back. When you have outgrown a particular level of experience, you do not come back to it. But, if you have been forced to wrench yourself from a particular experience, the desire for that experience still lingers and you will have to come back to complete your experience.

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"Atha yada'sya vanmanasi sampadyate, manah prane, pranastejasi, tejah parasyam devatayam, atha na janati."

"Sa ya eso'nima aitad atmyam idam sarvam, tat satyam, sa atma tat-tvam-asi, svetaketo, iti; bhuya eva ma bhagavan vijnapayatv iti; tatha, saumya, iti hovaca."

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When a person dies he knows nothing because he enters the Being of all beings, though unconsciously. This Being consciously realised in the supreme 'experience' we call God-realisation or Self-realisation, and into which one is cast unconsciously at the time of death and sleep, is the ultimate Reality. This is the essence and this is the Self of all. "Thou art That, O Svetaketu," thus instructs Uddalaka once more. "My dear father, explain further," says Svetaketu.

Now the teaching is about to conclude with one more example. In ancient times, there was a system of finding out who was the thief. The method was to gather all the suspected ones and bring them to the court of the king, and under the order of the king, a heated axe would be brought and they would be asked to touch it. The principle is that a culprit will be burnt by touching the heated axe, whereas one who is innocent will not be burnt. There is a similarity of touching in either case, but there is the dissimilarity of being burnt or not burnt. This is an example that Svetaketu is told by his father Uddalaka, to make a distinction between the realised soul and the ignorant soul.

Chapter-2, Section-15. Ends.

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NEXT-  SECTION 16: THE INDWELLING SPIRIT (CONTINUED)—ILLUSTRATION OF THE ORDEAL

To be continued ....



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