The Chandogya Upanishad - 3-28. : Swami Krishnananda.
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Sunday, May 07, 2023. 06:25.
CHAPTER 4: AN ANALYSIS OF THE NATURE OF THE SELF
Section : 1.The Universal Self within the Heart and in the World-2
Post-28.
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Mantram-4 :
"Tam ced-bruyuh, asmimsced-idam brahma-pure sarvam, samahitam sarvani ca bhutani sarve ca kamah yadaitaj-jara vapnoti pradhvamsate va, kim tato'tisisyata iti."
The teacher tells that inside the heart is all the mystery of things. Every object of one's desire is inside one's heart. It is not outside. Whatever one longs for is contained within oneself. A question is raised here from the point of view of a student: "When the body gets old and is finally overcome by death, what happens to this heart that you are speaking of? Does it also disappear with death? How can that which is capable of destruction by death contain the mysteries of creation?" This doubt is immediately removed in the following mantras.
Mantram-5 :
"Sa bruyat; nasya jarayaitaj-jiryati, na vadhenasya hanyate. Etat satyam brahma-puram asmin kamah samahitah. Esa atmapahatapapma vijaro vimrtyur-visoko vijighatso'pipasah, satya-kamah, satya-samkalpah. Yatha hy-eveha praja anvavisanti yathanusasanam, yam yam antam abhikama bhavanti yam janapadam, yam ksetra-bhagam, tam tam evopajivanti."
This heart that the Upanishad is speaking of does not get old when the body gets old. It is not destroyed when the body is destroyed. It is the city of the gods. How can it be destroyed? It can never be destroyed, for it is not a city of brick and mortar. It is not like a city that is built by man. It is the eternal abode of the eternal objective of eternal aspiration. The objects of one's desire or aspiration are contained here and they shall be available for experience, the moment they are invoked in the proper manner. This little thing that we call the heart is nothing that is mortal or physical. It is the Atman. What we call the Atman is the same as what we refer to here as the heart. It is free from every kind of affliction or sorrow or limitation. It is unaging, for it has no age. It is the timeless Being and, therefore, it has no destruction. It sees no death. It sees no sorrow. It is self-existent by its own pristine magnificence. It has no hunger and It has no thirst. It asks for nothing, for It is self-sufficient in Its own Self. Whatever It wills is capable of being materialised at one stroke. This is the will that is pure in character, uncontaminated by any kind of falsehood which is of the nature of externality. The nearer we go to this 'heart', the more is the strength of our will and the more is our capacity to manifest it and materialise it in our practical life.
The more the limited will of the individual human being is drawn out from this centre of the heart, the more does it get diluted by contamination with the evil of externality. The more it gets contaminated by association with the externals, the more is the impossibility of achieving success in this world, and the greater is the difficulty of contacting the objects of one's desires.
But the more we go deeper and inward into our own Self, the greater is strength of our will and the greater the possibility of achieving success in obtaining anything that we want. This is the meaning of satyakama, satya samkalpa. When our consciousness, will and thought-functions are rooted in Truth, they should materialise themselves at once in the forms they are expected.
The case of such persons whose will is not so rooted in truth is like the case of those who are subject to domination by other rulers. They are like subjects in this world who are ruled by kings and administrative chiefs. The subjects are completely under the control of the chiefs or rulers, because the country or kingdom belongs to them. The people in a country are under the thumb of the rulers. Whatever is the ordinance passed by these rulers, that these subjects obey. Whatever people wish to have, they have to obtain from these rulers, not otherwise. Whatever little piece of land is allotted to them by the administrative chiefs, whatever is granted to them in any manner whatsoever, on that alone they have to depend.
This means that the sustenance of these people who are subject to domination by others is dependent on factors external to themselves. The actions such people perform in this world for the purpose of living a happy life are conditioned by the existence of external factors. They are not unconditioned. Therefore, there is a limit for the achievements of these people. Whenever a need is felt for being subjected to others' rule, the actions one performs naturally will be subjected to the conditions laid down by those external rulers. So, they are not really independent. Their will also cannot exceed the limit of the ordinances of these rulers.
This is the case with every person in this world in every respect. This analogy given here is only to explain the predicament of people in general. The rulers or the administrators or the chiefs mentioned here are factors other than one's own Self. They may be natural forces, or they may be gods in the heavens, or they may be any blessed thing in the whole creation compelling you to act according to a particular law or rule. This fate befalls one on account of one's will and action being restricted by the operation of laws which are outside.
This sort of action brings about a reaction. And this we call the law of karma which is binding in its nature, causing reincarnation and the resultant suffering. All this is due to the impact of laws operating outside oneself and compelling one to obey their dictates. So, the more is one's dependence on external factors, the greater is the nemesis of action. And the greater the independence one has, the less is this nemesis or reaction produced by actions.
Hence, every action performed by every individual is capable of producing only transient results. Our actions in this world cannot give us immortal happiness. We cannot have absolute freedom by anything that we perform in this world, because this world is conditioned and it works on conditioned laws. It conditions the individual who is a content of itself, causing everything to be limited from inside as well as from outside. It is something like the freedom that we give to cows or cattle in general when we tether them to a peg by a rope.
They have some freedom but it is limited to the extent of the length of the rope. Likewise, there seems to be some kind of freedom, given to us on account of the adjustment that we perform between ourselves and the external atmosphere. But to that extent of the adjustment alone are we free. Beyond that we are not. Thus, we are introduced to the fact of the limitation of human nature in those who are divested of this knowledge of the Atman and who consider themselves merely biological units and not spiritual centres.
To be continued
Next - Mantram-6.
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