The Chandogya Upanishad - 3-13. .Swami Krishnananda.

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Friday, May 06,  2022. 22:00.

Chapter - 3 : Sanatkumara's Instructions on Bhuma-Vidya : 

Section-13 : Memory

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SECTION 13

Memory

Mantram-1.

1. Smaro vava akasad-bhuyah, tasmad-yady-api

bahava asiran-nasmarantah, naiva te kamcana

srnuyuh, na manviran, na vijaniran, yada vava te

smareyuh atha srnuyuh atha manviran, atha

vijaniran, smarena vai putran vijanati, smarena

pasun, smaram upasisveti.

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Here, smara is a peculiar term which has been

interpreted as the power of consciousness which is

recognised as self-existence. Our consciousness of our own

existence is prior to the operation of our consciousness of

the recognition of space outside us. We must exist first, if

space is to be there. So our consciousness of self-existence is

prior to the determining factor of the consciousness of this

vast expanse that we call space. So, smara does not merely

mean a kind of memory which is the common meaning of

the term. It is something superior to it. This self-existence

which we feel as identical with our own consciousness,

which is what is meant by the word smara, is no doubt

superior to space. If we ourselves are not there, there is no

question of space being there. Smara is therefore surely

greater than akasa—smaro vava akasad-bhuyah. If any

person is there who has lost consciousness of his or her

own existence, there is no question of space, no question of

hearing or thinking, and no question of understanding. No

function of any kind worthwhile will be possible, if there is

no self-consciousness. If we are not aware of our own

existence, what is the good of thinking about space or fire

or anything? So, our self-consciousness, the self 

consciousness of everyone, is superior to space, and it is

that which determines the character of space. Wherever

there is the manifestation of this self-consciousness, the

presence of I-hood, there arises every kind of knowledge.

There is thinking, there is understanding, there is hearing,

and there desire operates in ever so many ways. All our

activity in life, whatever be the nature of that activity, is an

offshoot of consciousness of our own existence. Minus that,

the whole world is naught.

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Mantram-2.

2. Sa yah smaram brahmety-upaste, yavat smarasya

gatam, tatrasya yatha kamacaro bhavati, yah

smaram brahmety-upaste, asti, bhagavah, 

smaradbhuya iti, smarad vava bhuyo’stiti; tan-me,

bhagavan, bravitv-iti.

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This itself is a very superior type of meditation where

you regard self-consciousness as the object of meditation.

Now, we are slowly turning from the objective to the

subjective side. We have to rise further up yet, to still higher 

levels which are dealt with in the sections that follow in this

chapter. A person who meditates in this manner on the

supreme self-consciousness prior to the perception of every

kind of object, of even space itself, such a person is superior

to that extent, and he has freedom to the extent of the realm

of self-consciousness.

This is a startling turning point in the process of

meditation. Generally, we take all objects of meditation as

being outside us and located in space. We never for a

moment imagine that objects have something to do with

our own self-existence. The relationship between the

consciousness of objects and the objects of consciousness

escapes the notice of consciousness, so that we always take

it for granted that objects are independent, existing outside,

as though hanging in space, unconnected with other things,

including one’s own self. This is not true. That objects are

suspended in space independently, independent of even the

consciousness of their existence, is not true. They have

some connection. A correlativity of being is manifested by

all objects, and their nature, their character, their reaction is

entirely in relation to the nature, the location and the

character of the subject perceiving or experiencing them.

This is a higher knowledge which is not available to the

ordinary layman who always mistakes the objects for

independent things outside, and depends on them, hangs

on them, as if they are his support entirely, not knowing

that he himself is the contributory factor to their very

existence and operation. So, to come to the inside from the

outside, to the subjective from the objective, is a great 

achievement indeed, which is not easily possible for

ordinary people.

Now at this stage, there is sudden shift of emphasis

from the external to the internal when Sanatkumara says

that self-consciousness is superior to everything that he has

told Narada up to this time, including space itself, which

means to say the whole world of externality.

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“But is there something superior to this smara, self existence, and if so, may I know about it?” asks Narada.

“Yes, there is something more than this also. This self existence of yours of which you are conscious is not the ultimate reality. It is also an effect of something superior to it,” is the reply of the great master Sanatkumara. 

“What is that? Kindly condescend to instruct me about it,” prays Narada.

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Next

SECTION 14

Hope

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