The Chandogya Upanishad: 4: 6-7. Swami Krishnananda.
==================================================================================================Saturday 19, September 2026, 16:00.
Chapter 4: An Analysis of the Nature of the Self
Section 6: Course After Death: Mantras 3&4.
Section 7: Prajapati's Instruction to Indra Concerning the Real Self
===================================================================================================
Section 6: Course After Death: Mantras 3&4.
Mantram-3.
Tad-yatraitat suptah samastah samprasannah svapnam na vijnati asu tada nadisu srpto bhavati tam na kascana papma sprsati, tejasa hi tada sampanno bhavati.
It is these nerve currents that are responsible for the withdrawal of the mind into itself in deep sleep. What we call deep sleep, the composure of the mind, the withdrawal of the mind from all sense activity and the retiring from all dream experience also, where one knows nothing—that experience is brought about by the travel of the various rays of the mind through these nerve currents to the centre of the heart. There the mind then lies sleeping and inactive, doing nothing and knowing nothing. So these nadis have some part to play even in the activity called psychic sleep. In the state of deep sleep we are overpowered by a supernal light.
There are various opinions as to what happens in deep sleep. They differ one from the other. One of the theories is that we fall asleep on account of the fatigue of the senses which results in the exhaustion of the mind searching for happiness in the world. The other doctrine is that the bilious element in our system gets roused up due to the activity of the sun's rays during the day and they make us fatigued in a different way altogether, compelling us to fall asleep. The third theory is that when the mind goes back to its source, it is overwhelmed by the light of the Atman. This getting blinded by that light is in a way equal to seeing nothing. It is seeing darkness, as it were, as perhaps when we gaze at the sun for a long time we see not the brilliance of the sun any more but only pitch darkness. This is a very mystical doctrine of sleep which tells us that we are confronted by the brilliance of the Atman when we go to sleep. And, therefore, on account of there being nothing to see, objectiveness being withdrawn completely, we fall into a mood of so-called unconsciousness, merely because there is nothing for the senses to do and there is nothing for the mind to think. So when there is nothing to sense and nothing to think, what is our condition? It is a falling back into an oblivion of all kinds of experiences.
Mantram-4.
Atha yatraitad-abalimanam nito bhavati, tam abhita asina ahuh janasi mam, janarsi mam, iti, sa yavad asmaccharirad-anutkranto bhavati, tavaj-janati.
Now we are introduced to the principal subject of this section. The other points mentioned in connection with these nerves are introductory to the main point which is the theme of the section, namely the departure of the soul after death.
When a person becomes weak due to old age and is awaiting impending death, people get anxious about his condition. They sit round him thinking that he is about to leave this world. And then they query, "Do you recognise us?", "Do you know I am your father?", "I am so-and-so related to you, do you recognise me?", "Do you know I am your son?", and so on. He is able to reply to these people in a sensible manner as long as the pranas do not depart from the body and as long as the mind is capable of working in a normal fashion in respect of the body. But when the mind is compelled by the pranas to withdraw itself into its source, no sensation, no thought, no recognition remains whatsoever. Then what happens to that person?
Atha yatraitad-asmaccharirad-utkramati, athaitair-eva rasmibhir-urdhvam akramate, sa om iti va ha ut va miyate sa yavat ksipyen manah, tavad-adityam gacchati, etad-vai khalu loka-dvaram vidusam prapadanam, nirodho'vidusam.
The very same rays of the sun, about which we have discussed in the earlier mantras in this section, with which we have such an intimate connection, become the passage of the soul for its ascent into the higher regions. These rays of the sun are the roads or the paths, as it were, for the soul when it rises upwards after the departure from this body. This description is in connection with the death of a purified person who is expected to attain liberation by progressive stages, called by the name kramamukti, gradual liberation. Such a person chants Om at the time of death. Everyone will not chant Om at this crucial moment. Those who are accustomed to such a practice throughout life, who have led a very disciplined life of spiritual contemplation throughout their career on earth, will be able to recollect this practice at the time of passing, when usually the mind gets confounded due to the action of natural forces.
How much time does the soul take to jump into the sun? It takes as much time as the mind will take to go to any place. That means it does not take much time. The so-called distance of 93 million miles between the sun up there and the individual here on this earth makes no difference to the soul. It does not take any time at all to reach the sun. Such is the quickness of its action. The soul is taken to the sun at such speed through the passage of the rays. The moment it thinks, it is there. So quickly it is taken there.
This sun is the glorious passage to Brahma-loka, the realm of the Creator. This is the entrance to the glorious immortal abode of Brahma. And also it is the halting and checking place, as it were, for the unknowing persons. Those who do not carry an 'accepted passport' are turned back from the sun. Everyone cannot go there. The knowers go there and the unknowers return. The latter will not even be allowed to touch that spot. So the sun is the check-post where there is a filtering of souls, as it were. The purified ones are allowed to go beyond and the unpurified ones are kicked back to the earth. He is an entrance to the region of Brahma to the purified ones and also a closed door to those who are unprepared for this ascent.
In this connection there is a mantram, says the Upanishad.
satam caika ca hrdayasya nadyah
tasam murdhanam abhinihsrtaika,
tayordhvam ayan amrtatvam eti
visvannya utkramane bhavanti,
utkramane bhavanti.
One hundred and one are the principal nerve currents in this body. One among these hundred and one moves vertically, as it were, towards the crown of the head. This is usually called the sushumna-nadi in Yogic language. If our prana and minds can travel through this central nerve current called the sushumna and up through the crown of the head, we attain immortality. And this is kramamukti, gradual liberation.
But if the pranas depart not by this central nerve through the crown of the head but through other orifices in the body, then there is rebirth. It may be in this world or it may be in some other lower world, according to the particular passage which the pranas seek at the time of exit. No liberation is possible unless the movement is through sushumna-nadi. So here one part of the discussion of this important subject of the Atman in the heart is concluded.
Section 7: Prajapati's Instruction to Indra Concerning the Real Self
On one occasion, Prajapati made an announcement. He was in his assembly hall. He loudly proclaimed a great truth in the presence of all people. All could hear what he spoke. And what did he speak? What was the announcement he made that is mentioned here?
Mantram-1.
Ya atma apahata-papma vijaro vimrtyur-visoko viji-ghatso'pipasah satya-kamah satya-samkalpah, so-nvestavyah, sa vijijnasitavyah sa sarvamsca lokan apnoti sarvamsca kaman, yas-tam atmanam anuvidya vijanati iti ha prajapatir-uvaca.
This was the proclamation made by Prajapati in an open assembly. "This Atman is free from every kind of evil. It is unaffected by old age or decay of any kind. It has no connection with death. It is free from mortality. Death cannot touch it. It is immortal. It is free from every kind of grief, turmoil or trouble we see in this life. It has no hunger and no thirst. These do not affect It in any manner. Its will is truthful. Its wishes are immediately materialised. All the desires arising from here are immediately fulfilled without any limit of space or time. This Atman is to be investigated into. This Atman is to be known. Whoever investigates into this Atman and knows the nature of this Atman attains all the worlds and fulfils all desires. This is the great benefit accruing to the knowers of the Atman."
Thus did Prajapati make an announcement. Loudly was it told, and everyone heard what was said. Well, the meaning is very clear. It does not require much explanation. What is the content of this proclamation is well-known. It excited the curiosity of many who heard it. The gods and the demons both heard this proclamation made in that celestial assembly.
The gods hurried back to their homes and held a conference among themselves with Indra as their chief. They said, "Brahma has told us such an interesting thing! Whoever knows the Atman has mastery over all the worlds and has the capacity to fulfil every wish or desire. We must know this Atman. Some of us should be deputed for getting training in the school of Brahma. We must get initiated into this mystery of the Atman." The gods chose Indra, their chief, as the proper deputy and sent him to Brahma. They said to him, "Go and have training under Brahma and know this Atman, because he has already made an announcement, that if we know It such wonderful results would follow."
Similar was the reaction of the asuras, the demons. They also heard this. They went back to their world and then held a conference. They said, "This Atman is a very wonderful thing and we must know this Atman." So they deputed their chief, Virochana, for the purpose. They told him, "You go to Brahma and have training in this wisdom of the Atman, so that we too will be benefited by this knowledge as was proclaimed." This was the outcome of this announcement.
Mantram-2.
Taddhobhaye devasura anubudhire te hocuh, hanta tam atmanam anvicchama, yam atmanam anvisya sarvams-ca lokan apnoti sarvams-ca kaman iti, indro haiva devanam abhipravavraja virochano'suranam tam hasamividanaveva samit-pani prajapatisakasam ajagmatuh.
Both Indra and Virochana met each other, perhaps on the way, but one did not speak to the other about the purpose for which he was travelling. Each one was keeping the idea as a secret. Indra and Virochana are deadly enemies. They did not say anything to each other as they were very much preoccupied with the objective for which they were travelling. So, both went to Brahma's place and approached him as humble disciples with the sacred offering of samit. And having gone there, it does not appear that they said anything. From what the Upanishad says, it appears that they stayed there for thirty-two years without saying anything, observing austerity, controlling their senses and living a very disciplined life. They lived in the abode of Brahma, having said nothing either between themselves or to Brahma himself.
Mantram-3.
Tauhadvatrisatam varsani brahmacaryam usatuhtau ha prajapitir-uvaca, kim icchantav-avastam iti. tau hocatuh, ya atma-apahatapapma vijaro vimrtyur-visoko vijighatso'pipasah satya-kamah satya-samkalpah so'n vestavyah sa vijijnasitavyah, sa sarvams-ca lokam apnoti sarvams-ca kaman, yas-tam atmanam anuvidya vijanati iti bhagavato vaco vedayante, tam icchantavavastam iti.
Then after thirty-two years of this kind of living there, Brahma seems to have observed their stay and asked them: "What is the matter with you? Why are you staying here for so many years observing self-discipline? What do you want?" Then both of them said the same thing, "We are here for some purpose." "What is that purpose?" queried Prajapati. They replied, "O Great Lord, we have heard your great proclamation. You made an announcement that the knower of the Atman fulfils all desires, has mastery over all the worlds and is unaffected by pains of any kind. In search of the knowledge of the Atman have we come here. This is the purpose of our visit, and for this reason it is that we have been living here for thirty-two years observing austerity." "Oh, that is very good," said Prajapati. And inasmuch as they had already undergone some discipline, Brahma did not ask them to undergo any further vow or any other formality. He immediately started giving initiation: "You want to know the Atman? Here is this knowledge." He gave a very pithy and precise instruction which could be interpreted this way or that way. It was like the statement—"The Greeks the Romans shall conquer." No one knows what the exact meaning of the statement is. It may mean that Romans shall conquer the Greeks, or the Greeks shall conquer the Romans. Prajapati's instruction was enigmatic.
Mantram-4.
Tau ha prajapatir-uvaca, ya eso'ksini puruso drsyata esa atmeti hovaca, etad-amrtam abhayam etad-brahmeti, atha yo'yam bhagavah apsu parikhyayate yascayam adarse katama esa iti esa u evaisu sarvesu antesu parikhyayate iti hovaca.
"That Being which you see in your eye is the Atman," said Prajapati. It was a very strange statement indeed. This was all the instruction. There was no further explanation whatsoever. He is right in what he said, but it can be very easily misconstrued. "That Purusha, the Being that you see in your eyes, that is the Atman. Are you satisfied? I have given you an initiation. This is the immortal, this is the abode of fearlessness, this is the Absolute."
Immediately the whole instruction was misconstrued by both the disciples, just as any one of us would have done. They at once came to the same conclusion regarding the reflection seen in the eye. We know what is seen in the eye. A body is reflected. What can be reflected in the eye except a body? "Oh, I see, this is the Atman. What is reflected in the eye is the Atman"-thus concluded both Indra and Virochana. "Then, what is reflected in water, is that the Atman?" they asked. "That which is reflected in the mirror, is that also Atman?" They were so happy that the Atman is so easy to reach. So they want to get this instruction confirmed by asking, "Which is the Atman, that seen as reflected in the water or that seen as reflected in the mirror? Is that also the Atman? Is it true? Is it so?" They queried Brahma, and his answer was very simple. He said, "It is seen in every kind of reflection." "Well, is it in the water?" they again asked. "Yes, in water also. It is reflected everywhere," he replied.
A very short instruction! And both were very happy. The disciples felt that they had known the Atman. Actually the teacher must have felt pity for the ignorance of these disciples who immediately misunderstood the whole teaching and thought the physical body could be the Atman, because that alone can be reflected in this manner. What else can be reflected if not an external object!
*****
Continued
=========================================================================================================
Comments
Post a Comment