The Chandogya Upanishad - 3- 9-1.Swami Krishnananda.

 ===============================================================

================================================================

Wednesday, February 09,  2022. 18:00.

Chapter-3 : Sanat Kumara's Instructions Bhuma-Vidya : 9.1

Section- 9 : Food : 1.

==============================================================

Mantram-1.

 Annam vava balad-bhuyah, tasmed-yady-api dasa

ratrirna’sniyat yadi u ha jivet, atha va

adrasta’srota’manta ‘boddha’karta’vijnata bhavati,

atha’nnasyayai drasta bhavati, srota bhavati, manta

bhavati, buddha bhavati, karta bhavati, vijnata

bhavati, annam upassveti.

===============================================================

That which gives strength is superior to strength, and it is metaphorically called here anna, food. It is a peculiar term occurring many times in the Upanishad. Etymologically, anna is of course, food. Anything that feeds the other is called food. It may be rice, barley, wheat, or anything else. It can be even some psychological substance. Something that is contributory to the sustenance of something else is called food. Sometimes matter in its  generality also is called food in the language of the Upanishads.  In that sense also, we can interpret the word anna mentioned here.  There is a combination of the objective and the subjective in the generation of any kind of power. It is not one aspect alone that works when there is success in life. Success is due to the application of some strength of action. But this strength does not come up to the surface of one’s consciousness or experience unless the two aspects, the objective and the subjective combine together. It is not true that the object alone works independently. It is also not true that the subject alone works independently. There is a mutual blend of these two aspects. Without air we cannot breathe, but without lungs also we cannot breathe. This is a gross example of how the subjective and the objective both have to combine to ensure success. This is the case with everything that happens in social life. We live by coordination, cooperation and mutual understanding. This, the coming together of the forces of nature in their co-relativity with the powers that are in the individual, applies to every realm of being and every type of action. This is the source of strength. When we are harmonious with nature and the forces of nature are in harmony with us, we become strong persons. This feeding principle, the element that is responsible for the generation of strength, is food, and that is what is called anna here, which is superior to understanding.

Now, Sanatkumara gives a well-known example to show how food is the source of strength. If one does not eat for ten days, what happens? Of course he will live. He will continue to be a human being, but he cannot see, hear,  think or understand. This is because he has not eaten food for ten days. The objective principle has been taken away and only subjective principle is alive in him. Prana is there, but food has gone. One immediately feels elated the moment food comes near one. As we go further and further in this chapter, we will find it is more and more difficult to understand the intention of the Upanishad. The instructions are very cryptic in their language. Even the Sanskrit language that is used is very archaic, giving way to various types of interpretations. But, the general background of the thought of the teacher here seems to be that there is necessity to rise gradually from the lower level to the higher level of comprehension. Here, by comprehension we mean the capacity of consciousness to include within its being, not merely within its thought or understanding, the reality that is outside. The more the extent of the reality outside that gets absorbed into our own being, the more is the power we can exercise over that realm of reality. This is a point, of course, that will be clear to anyone. Power is not merely imposed on us by any kind of ordinance or mandate. It is an outcome that arises automatically on account of the identity of our Being with that extent of reality with which we have become one.

Next : Section- 9 : Food : Mantram-2.

To be continued .....

==============================================================