छान्दोग्योपनिषत् CHANDOGYOPANISHAT

AN EXPOSITION OF THE 6TH CHAPTER OF CHANDOGYOPANISHAT PRESENTED IN SRI GNANA ADWAITA PEETAM, CHENNAI, ON 13TH NOVEMBER, 2019, ON THE MERITORIUS AND SOLEMN OCCASION, OF THE 3RD ARADHANA OF HER HOLINESS, SADGURU SWAMI, SRI GNANANANDA SARASWATI.

 

छान्दोग्योपनिषत्

CHANDOGYOPANISHAT

षष्ठोध्यायः

Chapter Six

Today we are going to look into the sixth chapter of छान्दोग्योपनिषत् succinctly, on the occasion of Sri Sadguru Gnanananda Saraswati Swami’s Maha-Samadhi - 3rd Anniversary. 

(छन्दोगाः i.e. सामगाः; छन्दोगानां इयं छान्दोग्या + उपनिषत् = छान्दोग्योपनिषत्).

This is one of the foremost Upanishats (accepted for its thorough objectivity along with its great value and therefore, chosen as an appropriate means to elucidate Vedanta-doctrine, by Shankara)  that contains the famous Maha-Vakya of “Tatvamasi” which is widely accepted and selected by all the traditional institutions i.e. साम्प्रदायिक-आम्नाय-मठाः to initiate their spiritual aspirants, on the great occasion of initiation into Sanyaasa-Deeksha.  As purification of intellect, culminating in a high amount of intellectual purity is of paramount importance for Vedanta-Darshana, the initial five chapters in this Upanishat, as in many other Upanishats, are devoted to the section of worship (उपासनाकाण्डं) and subsequently, the section of knowledge (ज्ञानकाण्डं) proper, starts from the sixth chapter only, extending into the 7th and 8th chapters also.  The modes of worship suggested in the worship-section of this Upanishat, are quite different from the modes of worship of Devatas such as Ganapathi, Durga, Lakshmi, and others, having a luminous astral form.  E.g. the modes of worship mentioned here are mostly Shrauta Upaasanas, connected with various rituals mentioned in the Braahmana part of the Vedas. There are Praana Upaasanas as well, in this section.  In the fifth chapter of छान्दोग्योपनिषत् the mode of worship is Prana-Upasana. Now we are going to look into the 6th chapter very briefly.         

Section One

Aaruni, belonging to the patrilineal lineage of Aruna, had a son called Svetaketu.  The father, Aaruni,  said to his son on a suitable occasion, “O’ beloved son, Svetaketu, वस ब्रह्मचर्यं, observe the disciplines of Brahmacharya-Ashrama, which implies that he should go to a Guru-Kula, the faculty of knowledge i.e. an institution run by a traditional Guru, to acquire knowledge and wisdom, at this appropriate stage of his life.  Aaruni insists further – “Dear son, no one in our lineage has remained without undergoing proper education, without acquiring the knowledge of the Vedas and Shastras and none has ever lived to be called a mere ब्रह्म-बन्धु, the scum of Brahman-community, i.e. a Brahmana for namesake only, without any substance.” 

[The Smriti declares “जन्मना जायते शूद्रः, कर्मणा जायते द्विजः” By birth, all are Shudras alike, on par with each other.  By undergoing the proper Samskaras, at the appropriate stages of life, befitting a Brahmana, and by pursuing the calling specially ordained to a Brahmana, one ceases to be a ब्रह्म-बन्धु, in other words a perverted Brahmana.] 

[It is not mandatory that one’s father alone should initiate his son into Brahmacharya-Ashrama, at the occasion of wearing the sacred-thread ceremony, initially.  If the father happens to be the Guru in a Guru-Kula, then only the initiation into Upanayana and Gayatri- Upasana used to be done by the father.  Otherwise, it used to be done in the Guru-Kula, by the Guru himself, who is supposed to have attained Mantra-Siddhi and Aatma-Gyaana in greater measure than the biological father.  Sri Rama and Sri Krishna were initiated into Brahmacharya-Ashrama and the subsequent Gayatri-Upasana by their respective Gurus viz. Vasishta and Saandeepani.] 

[In certain special cases, the Guru, conducting a Guru-Kula, would desire to send his son to another Guru, running a parallel Guru-Kula, for Initiation into Brahmacharya-Ashrama and the study of Vedas, as his son may not easily adhere to the rigid and severe disciplines of Brahmacharya-Ashrama, living in the homely environment, where one’s mother would be managing the secular affairs of the Guru-Kula and where the mother would have a tendency to pamper her son unduly.]  Now, returning to the topic proper again -  

“Svetaketu went to a Guru-Kula at the age of twelve and returned at the age of twenty-four, having studied all the Vedas and the related subjects.  Ever since his home-coming from his Guru-Kula, he looked somewhat arrogant of his scholarship, by remaining in a mood of self-pride.  Noticing this, his father Aaruni said to him” – “O’ my son, now you think that you are a great scholar; but did you ask your Guru about the knowledge of the Self, by knowing which you would not require to know anything furthermore?” 

[Being merely scholarly, is one issue and remaining endowed with the knowledge of the Self i.e. Wisdom, is another issue.  The scholarly intellect is always subjective and egoistic.  With the backing of Wisdom alone, the intellect becomes objective, equipoised and perfectly balanced.  Therefore, to infuse unassuming humility into Svetaketu through an indirect means, his father put this question to him.  Without attaining wisdom, mere theoretical knowledge would not be beneficial in the real sense, except in earning a livelihood as a professional teacher.  At the same time, it may prove counter-productive on some occasions, like, in the case of Hiranyakashipu.  This Asura indulged in sensual pleasures and destructive activities claiming that he was untouched by destiny as he was Aatman, the Self, and as such, he was Akarta as well i.e. who remains as a non-doer of any Karma.  He had the intellectual grasp of Vedantic knowledge.  This is evident from his early upbringing and long stay, in a state of induced Nirvikalpa Samadhi, which occurred through his sheer will power alone.  But, in such cases, one becomes perverted in one’s basic thinking, having no formal guide or Guru to correct or advise when it is very much needed.]

Aaruni further explains, “By acquiring this knowledge, what is never heard earlier becomes heard, what is never thought of becomes thought of and what is never known before, becomes known.”  To this statement of Aaruni, Svetaketu makes a submission – “Sir, what is that knowledge which I never happened to know during my twelve years of long stay in the Guru-Kula?”  Now, Svetaketu’s curiosity, excitement and puzzle reached the zenith; his intellectual arrogance started vanishing, like the fog disappearing gradually after sun-rise. 

Aaruni explains further – “Oh, my boy, from a single lump of earth, to be more precise, clay, all objects made thereof, become known; all the changes or evolved forms are mere words, they are existing for name-sake only.  The earthen lump is the reality or the ultimate cause.  By knowing the cause of anything, all the evolved forms thereof, along with their names, become automatically known.  The names and forms are mere superimpositions on the basic cause, having no independent or separate existence of their own.”

“Likewise, by knowing a single block of gold you can know all objects made of the yellow metal.  All the different evolved forms, such as, bangles, bracelets, rings, chains, necklaces are mere words, different in name only, as gold is the reality and the ultimate cause.”

“Again, by knowing the cause of a single nail-cutter you know all objects made out of the dark metal.  All the evolved forms are mere super-impositions on their basic cause and nothing else.  They are different in name only.  Here, iron is the reality, which is the ultimate cause also.  My boy, this is the knowledge I spoke of.”

Now, Svetaketu tells his father – “Surely my esteemed preceptors didn’t know anything of this; If they knew, why they didn’t teach this to me?  Therefore, you alone should impart this knowledge to me, Sir.”  To this straightforward submission of Svetaketu devoid of any hypocrisy, Aaruni said.  “Let it be so, my son.” 

[Here, we can naturally infer without any ambiguity that Svetaketu didn’t want to return to his unpleasant Guru-Kula life again, where the observance of bitter and hard disciplines would be mandatory.  Anticipating this only, he is insisting that this knowledge of the Self should be imparted to him by his father, himself, at home.]

Section Two

O’ my sweet boy, before this world became manifest, there was only existence i.e. सत्, in other words, a state without the perception of a subject and object, which happens to be one without a second.  On this subject, some followers of other Darshanas i.e. doctrines, such as the Buddhists, Nayyayikas etc., maintain that before this world became manifest or became perceptible to the senses, there was only non-existence i.e. Shunya or void, one without a second.  They say – “Out of that Shunya, existence of this world came into being.”

The father, Aaruni, says again.  (Svetaketu is addressed by his father, Aaruni, hence as Somya throughout this episode.  Somya can be a gentle boy or a darling of a boy.)  “O’ Somya, what proof is there for this statement – that from nothing or void, this world has emerged?  Rather, before this world became manifest, there was only existence or सत्, one without a second, which is the ultimate cause also.”  

[The statement that from असत् i.e. void, this universe manifested, is totally illogical; it is like saying that the super structure of the twin Trade-Towers, having 110 floors, in New York, is constructed without any foundation.  Or, it would be like saying, that the son of a barren woman, is decorated with the highest award of Bharata Ratna.” The word, Shunya or void can exist as a word in a dictionary only and not in a practical sense, as it cannot be the cause of anything, positive.  Therefore, for the effect (the tangible form of this universe) to be positive and real, its cause also should be positive and real.  Shoonya is negative or minus in nature and it can never be the cause of anything positive or plus which remains tangible also.  

The Shruti on some rare occasions says somewhat similarly, in a seemingly confusing style, as if it is okaying the Buddhist stand.  E.g. Taittiriya-Upanishat says “असद्वा इदमग्र आसीत् | ततो वै सदजायत” | “In the beginning it was void or असत्.  From this void, this tangible form of universe came into being.” 

[Here, what is meant by the word void, i.e. असत्, is remaining unmanifest, remaining in the intangible causal form.  The intangible and dormant state is as good as void for all practical purposes; but from a state of void, nothing will emerge as tangible.  What is to be understood in this context is, when one says void, the positivity of Sat clings to that word also; otherwise that word will have no meaning or sense at all.  Sat always permeates everything and everywhere. Shankara in his commentary, for this portion, has made this issue convincingly clear.  He comfortably attributes these Shruti Vaakyas to Poorva-Paksha i.e. the adversary’s view point.]

“The pure Existence decided – I shall become many.  I shall be born.  He then created Fire.  This Fire also decided – “I shall be many.  I shall be born.”  Then the Fire produced Water.  That is why whenever or wherever a person mourns or perspires, he generates water.” 

[Here, the inert objects of fire and water should be understood as endowed with चैतन्यम् i.e. the lively power of सत्, the Spirit, which energises the whole universe and keeps it vibrant also.]

The Water decided – “I shall become many.  I shall be born.”  The Water then created food.  This is why whenever and wherever there is rain, at once, food grows in great abundance.  It is from water that food is produced.”  In this context what is meant by the word, food, is the basic element of earth, पृथिवी, which is fifth in the ordinal order; but here it is stated as third.  This topic is mentioned as “अद्भ्यः पृथिवी” in Taittireeya-Upanishat; from the element of water the earth came into being.  In Taittireeya-Upanishat, the creation of the world is explained through पञ्चीकरणं i.e. the five basic elements remaining super-imposed on one another in the appropriate ratio.  But here, in छान्दोग्योपनिषत्, it is stated in the mode of त्रिवृत्करणम्, the three basic elements of fire, water and earth remaining super-imposed on one another in the appropriate ratio.  As such, here, in छान्दोग्योपनिषत्, the other subtler elements of आकाश and वायु, viz. the space and air should be understood, as having said through implication.

Section Three

“Living beings have their origin in three ways; आण्डजं i.e. origin from eggs, जीवजं or जरायुजं i.e. origin from the womb of mother and उद्भिज्जं i.e. sprouting from earth as plants, shrubs, trees or mushrooms.”

“सत्, the Spirit, willed.  Entering into these three deities i.e. bodies of fire, water and earth, as the individual self or the limited self, I shall manifest myself in multifarious names and forms.”

सत्, the Spirit, thought – “I shall further divide each of these three deities, again threefold.  Thereafter, having entered into these three deities as the individual self, सत् the Spirit, manifested itself as various names and forms.”

“Having so decided, सत्, the Spirit, made each of these three basic elements again as threefold.  But as to how each of these three deities becomes threefold, O’ Somya, learn it from me now.”

Section Four

“The red colour of gross fire is derived from subtle fire.  The white colour of gross fire is derived from subtle water and the dark colour of gross fire is derived from the subtle earth.  Thus, अग्नित्वं, the elementary nature of fire which is redness, is lost in gross fire.  All changes through evolution are mere words, existing in name only.  The gross fire is only a name, indicating a certain evolved state of the basic fire.  The three basic colours alone are the reality.”

“The red colour of the sun is derived from subtle fire; the white colour is derived from subtle water and the dark colour is derived from subtle earth.  Thus, आदित्यत्वं, the basic nature of the sun, is lost in gross sun.  All changes through evolution are mere words; they remain only in name.  The three basic colours alone are the reality.”

“The red colour of the moon is derived from subtle fire; the white colour is derived from subtle water and the dark colour is derived from subtle earth.  Thus, चन्द्रत्वं, the elementary nature of the moon, is lost in the gross moon i.e. the evolved state of the moon. All the changes arrived through evolution are mere words; they remain in name only.  The three basic colours alone are the reality.”

“The red colour of lightning is derived from subtle fire; the white colour is derived from subtle water and the dark colour is derived from subtle earth. Thus, विद्युत्त्वं, the elementary nature of lightning, is lost in the evolved state of lightning. All changes arrived through evolution are mere words; they remain in name only.  The three basic colours alone are the reality.”

The ancient house-holders who were well versed in the Vedas, knew this.  They said – “There is nothing that can be stated by anyone, that is not heard of or not thought of or not known to us.”  This is because they were fully aware of the cause of everything which is the three elementary colours.

“They knew that whatever else was seen as red was the colour of fire, whatever else was seen as white was the colour of water and whatever else was seen as dark was the colour of earth.”

“And whatever else was not known these days, they understood as the combination of those three deities, viz. fire, water and earth.  O’ Somya, now learn it from me, how these three deities enter into a person and become threefold there.”

Section Five

“The food that we consume, transforms itself into three parts.  The grossest part of it, becomes excreta; the next grosser part becomes flesh in the body and the finest part of the consumed food transforms itself into the mind.” 

[Here, one should understand that without Upanishat’s revelation, the intellect can never grasp this fact, that the mind is the product of food that is consumed.  As such, without following a regular habit of eating Saatvic food, one can never attain Self-realisation.  What constitutes Saatvic, Raajasic and Taamasic food is explained in verses 8, 9 and 10 of chapter 17, श्रद्धात्रयविभागयोगः, of Bhagavad-Geeta.  In this context, it has to be firmly stated that onion is a highly Taamasic food, rousing passions and sexual urge uncontrollably, thereby promoting body-consciousness greatly.]      

“The water that we drink, transforms itself into three parts.  The grossest part of it becomes urine; the next grosser part becomes blood and the finest part of water becomes Praana, the vital force.”  This power of Praana activates the entire nervous system and through that, it activates all the glandular functions in the body.

“When तेजस् is consumed” (No one can consume तेजस्, fire, in its real sense; here, what is implied in consuming fire is the consumption of the evolved forms of fire such as butter, ghee and the by-products.) “it transforms itself into three parts.  The grossest part of it becomes the bones in the body; the next grosser part becomes the marrow (the fatty substance that fills up the cavity of bones) and the finest part of तेजस् or fire becomes the कर्मेन्द्रिय of वाक्, the sensory organ of action, that activates the speech.”

“O’ Somya, the mind is nourished by food, Praana by water and the sensory organ of speech, by fire.” (Svetaketu makes more and more submissions.  “Sir, will you explain this to me furthermore?”)  “Yes, Somya, I shall explain it to you furthermore”; replied Aaruni.

Section Six

“When curd is churned the finest part of it rises to its surface.  That becomes clarified butter, in other words, ghee.”

“O’ Somya, in the same way, the finest part of consumed food rises to the surface and becomes the mind.”  [As per Vedanta Darshana the mind is placed in the non-Self category as it is a subtle object; the mind never becomes a subject.  It is a by-product of food and as such, it is nourished by food.] 

“Likewise, the finest part of water that is consumed rises to the surface and becomes the Praana, the vital force, which activates all the glands and systems in the body.”

“Similarly, the finest part of fire (butter, ghee and the by-products of these) that is consumed by us rises to the surface and becomes the sensory organ of वाक्, that activates our speech.”

“O’ Somya, the mind is certainly nourished by food, Prana by water and the sensory organ of speech, by fire.”   Svetaketu further says.  “Sir, will you explain this to me further?  Yes, Somya, I shall explain furthermore; replied Aaruni.”

Section Seven

“O’ Somya, any person on earth is a षोडशकलः (like चन्द्रमाः, the moon-god having his sixteen digits); he has sixteen vital parts and all the sixteen parts are intact in a healthy state.  Don’t eat anything for fifteen days; but drink water as much as you can and as much as you would like.  Life is dependant on water.  If you don’t drink water, you will lose your life ultimately.”  [To convince his son explicitly, the intense relation between food and mind, the father asks his son to fast at a stretch, for fifteen days, drinking sufficient water alone.]

Svetaketu did not eat anything at a stretch for fifteen days; there-after he came to his father for further instruction and explanation, in this matter.  He said – “O’ father, what shall I do now?”  The father said – “Recite the Rik, Yajus and Saama Mantras, you have learned.”  Svetaketu replied – “I can’t recollect any of them now, Sir.”

The father said to Svetaketu; “O’ Somya, out of a blazing fire, if there is but a small piece of ember left now, which is similar to the size of a fire-fly, it can’t burn anything bigger than the size of that.  Similarly, O’ Somya, as only one part of your sixteen vital parts remains vibrant now, you are unable to remember the Vedas.  Eat something quickly, for you to understand what I am saying.”

“Svetaketu ate some food instantly and thereafter, went to his father.  Whatever his father told him earlier, he was able to recollect and recite them coherently now.”

The father said to him: “O’ Somya, from a blazing fire if there is but a small piece of ember left, similar to the size of a fire-fly, the fire can again blaze up to a high level when you add some fuel in the form of some dry grass to it.  Now, the same fire can blaze up or engulf more than what it did before.”

“In the same manner, O’ Somya, of your sixteen Kalaas or vital parts, only one remained vibrant when you fasted for fifteen days at a stretch.  But that one part, when nourished by food, has revived the other Kalaas or vital parts now and by that, you are able to recollect the Vedas.  O’ Somya, this is why I said that the mind is nourished by food, Praana by water and speech by fire.”  Now Svetaketu clearly understood what his father has been explaining to him, till then.

Section Eight

Uddaalaka, (referred to, as Aaruni till now) started elucidating the Self, to his son, Svetaketu – “O’ Somya, let me explain to you the idea of a deep sleep.  When a person is said to be sleeping, O’ Somya, he becomes one with Sat, the आत्मा and he becomes inseparably one with his eternal Self.  That is why people say about him – “He is sleeping.”  He is remaining or existing as his real Self, at that time, not being conscious of it.

“Just as a bird, called शकुनि (vulture), tied with a rope on one of its legs, flutters here and there for some time, in the hope of getting freed, comes to the state of submission finally, having no other alternative; in the same manner, O’ Somya, the mind wanders in every direction and when it fails to get a resting place anywhere, it finally surrenders itself to Praana, the vital force, in a totally tired state.  As such, the mind, O’ Somya, is tied with Praana.”

“O’ Somya, now learn from me about hunger and thirst.  When a person is said to be hungry, it is to be understood that the food he ate has been carried away by water.  Just as people refer to a cow-herd or a horse-herd or a guide of people, leading them away, similarly, people say that water is guiding the food to its next stages of evolution.  So also, O’ Somya, know that this body, is the product of food and drink.  It cannot exist without its root or cause.”

“Where else, except in food, can the body have its root?  In the same way, O’ Somya, when food is the sprout, search for water as the root, when water is the sprout, O’ Somya, search for fire as its root, when fire is the sprout, O’ Somya, search for Sat which is mere Existence, as its root.  O’ Somya, Sat is the root, Sat is the abode and Sat is the substratum or support of all beings.”

“Further, when a person is said to be thirsty, it is to be understood that the water he drank has been carried away by fire.  Just as people refer to a cow-herd, a horse-herd or a guide of people, leading them away, similarly, people say that the fire is the guide of water.  Like-wise, O’ Somya, know that this sprout i.e. the body is the product of food and drink.  It cannot be without a root or cause.”

“Where else, except in water, can the body have its root?  O’ Somya, when water is the sprout, search for fire as the root, when fire is the sprout, O’ Somya, search for Sat as its root.  O’ Somya, Sat is the root, Sat is the abode and Sat is the support and substratum of all beings.  As to how, O’ Somya, these three deities, viz. fire, water and earth, enter a body and each becomes threefold, this has already been explained.  O’ Somya, when a particular person is dying, his speech merges into the mind, his mind into Praana, his Praana into fire and then his speech finally merges into Brahman, the Supreme-deity.”

“That which is the subtlest of all, is the Self and it is the cause of this entire tangible universe; it is the Truth; it is the आत्मा, the Self; तत्वमसि, That thou art, O’ Svetaketu.” Then Svetaketu said – “Sir explain this to me further.”  “Yes, Somya, I shall explain it to you furthermore;” replied the father.  (तत्वमसि उपदेशः 1 of 9)

Section Nine

“O’ Somya, as bees gather honey by collecting the juice from various flowers of trees and subsequently, mixing them together, to make one single consolidated juice” –

“and just as those juices are no longer conscious of their separate identities now, such as “I am the juice from such and such flower and tree and I am the juice from some other flower and tree, similarly, when all these beings attain unity in the Self, they are not conscious of their origin and separate identity.  They don’t recollect “we were once separate” but now they all feel “we are all one with the Self.”

Here is another explanation – “Whatever they were before coming to this world – whether a tiger or lion; a leopard or boar; a worm or flying insect; a flea or mosquito – they would be born again.  They never know that they came from Sat or remained as different species of individual beings, earlier.”

“That, which is the subtlest of all, is the Self and it is the cause of all these beings; that is the Truth; that is the आत्मा, the Self; तत्वमसि, That thou art, O’ Svetaketu.”  Svetaketu said again – “Sir, please explain it to me further.”  “Yes Somya, I shall explain it to you furthermore” - retorted the father. (तत्वमसि उपदेशः 2 of 9)

Section Ten

[As Svetaketu was not an उत्तम अधिकारी, the appropriate candidate, endowed with a sharp intellect, a camphor-like intellect, which could be stated as capable of getting enlightened instantly, at the exact stroke of initiation, unlike Ramakrishna Paramahamsa, he requests his father to explain it further and furthermore.]

The father continues: O’ Somya, the east-flowing rivers flee towards the eastern sea and the west-flowing, towards the western sea.  After rising from the sea, they go back to their source i.e. the sea, and become one with it.  Just as, after they merge with the sea, they do not know their separate identities any more, that “I was this river and I was that river and so on.”

In the same manner, O’ Somya, all these beings, having come from Sat i.e. Brahman never know this truth.  They never think or feel – “We have come from Sat.”  As such, whatever they were before in this world, whether a tiger or lion, a leopard or boar, a worm or flying insect, a flea or mosquito – they would be born repeatedly, on the basis of their past accumulated Karma i.e. सञ्चित-कर्म.  They never realise that they came from the ultimate source, the Sat.”

“That, which is the subtlest of all, is the Self and it is the cause of this entire tangible universe; that is the Truth; that is the आत्मा, the Self; तत्वमसि, That thou art, O’ Svetaketu.”  Then, Svetaketu said again – “Sir, please explain this to me further.”  “Yes, Somya, I shall explain it to you furthermore” - rejoined the father.  (तत्वमसि उपदेशः 3 of 9)

Section Eleven

“O’ Somya, if someone strikes woundingly, at the root of a big tree, it would continue to live, at the same time, exuding some sap.  If the person strikes at the middle, it would still live, exuding sap; if the person strikes at the top of the tree i.e. at the branches, it would still live further, exuding sap.  As it is pervaded by the Self, the tree would keep on absorbing the रस i.e. juice, from the earth through its roots and would keep on living happily.  But if the Self leaves a branch of that tree, that branch withers away and dies.  If it leaves another branch, that branch too will die; and If it leaves a third branch, that too will die.  If the Self withdraws from the whole tree, then the tree will die ultimately, in the end.”

Uddaalaka, the father, said – “O’ Somya, know this.  When the Self leaves the body, the body surely dies.  The Self, however, never dies.  That, which is the subtlest of all beings, is the Self and that is the आत्मा, the Self of all these beings.  That is the Truth; that is the Self; तत्वमसि, That thou art, O’ Svetaketu.”  Svetaketu said again – “Sir, please explain this to me further.” “Yes, Somya, I shall explain it to you, furthermore” – replied the father.   (तत्वमसि उपदेशः 4 of 9)

Section Twelve

Now, Uddaalaka started elucidating further – “Bring a fruit of the widely-based Banyan Tree, belonging to the Fig-family”.  Having brought the fruit, Svetaketu replied – “Here, it is, Sir”.  Aaruni further commands – “Break it”; Svetaketu – “Broken, Sir”; Aaruni – “What do you see inside?”  Svetaketu – “There are countless atom-like minute seeds, Sir”; Aaruni – “Break one of them, my son.”  Svetaketu – “Done, Sir.”  Aaruni – “what do you see in it?”  Svetaketu – “Absolutely nothing, Sir.”

Uddaalaka continued – “O’ Somya, the finest part of that seed which is its cause, is not visible to you; but in that finest part, lies hidden, the huge Banyan Tree.  Have faith in what I say, O’ Somya.”

“That, which is the subtlest of all, is the Self of this entire objective world.  That is the Truth; that is the आत्मा, the Self, तत्वमसि; That thou art, O’ Svetaketu.”  Again, being unable to grasp, Svetaketu said – “Sir, please explain it to me further.” “O, Somya, I shall explain it furthermore” – replied the father. (तत्वमसि उपदेशः 5 of 9)

Section Thirteen

Uddaalaka said – “Put this lump of salt into water and come to me in the morning, tomorrow.”  Svetaketu did as he was commanded.  Uddaalaka said to his son, the next morning – “My son, bring me the salt that you put in the water.”  Svetaketu seemed somewhat bewildered; but he could not find it, as the salt had dissolved in the water.  Now Uddaalaka said – “My son, drink the water at the surface.”  Svetaketu did that.  And Uddaalaka asked – “How does it taste?”  Svetaketu replied – “It tastes saline.”  Uddaalaka further said – “Drink it from the middle.  Svetaketu did that.  “How does it taste?”  Svetaketu – “It tastes saline.”  Uddaalaka – “Now drink it from the bottom.”   Svetaketu did that also.  Uddaalaka - “How does it taste?”  Svetaketu – “It tastes equally saline, Sir.”  “Throw the water away and then come to me.”  Svetaketu did so.  The father said to him – “There was salt in every part of the water; yet, you could not see it.  Similarly, O’ Somya, Sat, the आत्मा, the Self of the entire universe, is permeated here, in this whole body, yet you cannot see it tangibly anywhere in the body.”

“That, which is the subtlest of all, is the Self of this entire universe.  That is the Truth.  That is the Self, the आत्मा; तत्वमसि, That thou art, O’ Svetaketu.”  Svetaketu is still unable to grasp the import of this most puzzling phrase.  As such, he says submissively – “Sir, please explain this to me more elaborately.”  “Yes, Somya, I shall explain it to you furthermore” – replied his father.  (तत्वमसि उपदेशः 6 of 9)

Section Fourteen

“O’ Somya, as a person is brought blindfolded from Gandhaara (it is today’s Kandahar in Afghanistan), he is left in the wilderness of a thick jungle, where sunlight cannot penetrate even at the stroke of mid-day.  Now, in a highly suspenseful environment, he turns to all the four quarters, screaming and shouting at the top of his voice – “I have been ruthlessly brought blind-folded and left here by some hooligans, by some robbers” –

“and as someone might remove that person’s blind-fold and say, Gandhaara is this way” and the intelligent man goes from one village to the other in that direction, inquiring his way and relying on the information given by people, until he reaches Gandhaara; similarly, a person who gets a Sad-Guru attains knowledge of the Self.  The small delay in getting totally freed from all bondages is due to the un-exhausted Praarabdha Karma.  Finally, when that also becomes exhausted, he becomes inseparably one with the omnipresent Cosmic Consciousness, at the fall of his body.”

[There is a clear symbolism involved in this context.  The hooligans represent the three Gunas of nature viz. Satva, Rajas and Tamas.  They, remaining as one single unit, tie the individual to the body, making one feel that “I am verily the body”.  This is the stage or state in the evolutionary process, of remaining in a state of मलिन-सत्व i.e. remaining in a mired or totally impure state of Satva-Guna.  When the individual evolves further, into a greatly better state of शुद्ध-सत्वगुण i.e. of pure Satva Guna through austerities and penance; out of the earlier mentioned three, the pure Satva Guna, detaching itself from the totally wicked sorcerers of Rajas and Tamas, later, feels pity and compassion on the individual.  As pure Satva Guna is the Saguna Brahman, light-consciousness and as such, transparent like muslin, it doesn’t conceal the स्वरूप i.e. one’s real nature and it removes the blind-fold finally and shows the path to realise the Self.  The pure Satva Guna which is compassion personified, is likened to the Sad-Guru in this context.  The Self or Aatman is subtler than the light-consciousness and as such, is the subtlest, the substratum of even this light-consciousness.]     
       

“That, which is the subtlest of all, is the Self of this entire objective universe.  That is the Truth; that is the Self; तत्वमसि, That thou art, O’ Svetaketu.”  Svetaketu sings the same old song.  “Sir, please elucidate this to me further.  Yes Somya, I shall explain it to you furthermore” – replied his father.  (तत्वमसि उपदेशः 7 of 9)

[Now a question arises here, whether this man is totally freed from all bondages, with the gain of the knowledge of the Self.  The Shruti says in this context that, in this man’s case, there is still a small delay in getting freed finally and comprehensively.  (Here, one should clearly understand that the Shruti has issued this statement from the view point of the empirical world alone and not from that Gyani’s personal view point.  The moment one becomes a Gyani, he would identify himself with his Self alone, thereafter.)  At the stroke of gaining the knowledge of the Self, the accumulated past Karma i.e. सञ्चित-कर्म, alone gets fully annihilated.  Here, the delay is on account of his remaining un-exhausted Praarabdha Karma, on account of which he has taken this existing body.  When this Praarabdha Karma is also exhausted finally, at the fall of the present body, he becomes fully freed from all the bondages of the non-Self.  Here it is likened to an arrow, which is already shot and as such, remains in motion.  The arrow has to fall in its natural course after exhausting the entire force of thrust it has gained at the time of its release.  Therefore, one has option, only in picking newer and newer arrows from the quiver and shooting them again and again.]

Section Fifteen

When a person is seriously ill or remains in his death-bed, O’ Somya, his relatives sit around him and ask him: “Do you recognise me?  Do you remember me?”  As long as his speech doesn’t merge with his mind, his mind with his Praana, his Praana with his fire element (the evidence of which is the heat in the body) and the fire with the Supreme Self, he would be able to recognise them.

Thereafter, when his speech merges into his mind, his mind into his Praana, his Praana into his fire, which is evident from the heat of his body, and when the heat also merges into the Supreme Self, he no longer recognises them.

“That, which is the subtlest of all, is the Self of all this universe.  That is the Truth; that is the Self; तत्वमसि, That thou art O; Svetaketu.”  The same request is put by Svetaketu this time also, in front of his father.  “Sir, please explain this to me further.”  “Yes Somya, I shall elucidate it furthermore.” -   replied the father.  (तत्वमसि उपदेशः 8 of 9)

O’ Somya, suppose, that a man is brought with his hands tied; and the law-enforcing authorities say – “This man has stolen something.  He has committed a crime of theft.  Heat up an axe for him to prove his guilt or innocence.”  If he has committed the offence, then surely, he will prove himself to be a liar, when he gets burnt.  Being dishonest and trying to conceal his crime under the cover of a false statement, he will get burnt when he grasps the red-hot axe and thereafter, he will have to undergo incarceration and other modes of punishment, such as payment of a fine, etc.

But if he has not committed the crime, then, surely, he will prove himself to be truthful.  Being honest, he will be protected by the power of Truth and he will not be burnt when he grasps the red-hot axe.  Also, he will then be set free by the law-enforcing agency.

“That man, being honest, is not affected by the red-hot axe.  That Truth is verily the Self of all this universe.  That is the Truth; that is the Self; तत्वमसि, That thou art, O’ Svetaketu.”  (तत्वमसि उपदेशः 9 of 9)

The rationalist would surely question this statement as he cannot understand the logic involved in this matter.  Actually, this is the unique power of being honest and truthful.  This Truth alone protects everything in nature from the undue onslaught of the other.  The galaxies and planets do not collide with each other.  The vast ocean doesn’t drown the land unduly through tsunami and so on. 

द्यौः  सचन्द्रार्क-नक्षत्रा  खं  दिशो  भूर्महोदधिः |                                    वासुदेवस्य  वीर्येण       विधृतानि  महात्मनः ||                                      

                           (Vishnu Sahasranama Chapter in Maha-Bhaarata, Verse 134)

“{By the Supreme Will-Power of Vasudeva, the Paramaatman; the endless space, with the Sun, the Moon, the Galaxies with the countless Stars in them which remain in the outer space, the 10 quarters, the Earth and the vast oceans remain in a state of perfect harmony and eternal concord.}”

[Truth and Faith are two-more names of God Almighty.  An honest person possesses an unwavering mind without the slightest pricking of his conscience and therefore, is endowed with a firm conviction with regard to his innocence.  This system of proving a crime or innocence and the dispensation of justice through this system was in vogue in India before the arrival of the ruthless Muslim invaders who indulged in all sorts of cruelty and the crafty British, seeking pastures for trade and business.  After their arrival only, thinking in general, became reason-oriented in India.  It worked perfectly well to the satisfaction of everyone in the society, in the ancient days.]

Finally, at this stage, Svetaketu confessed to his father that he could grasp the essence of the great teaching of तत्वमसि, “That Thou Art”.  This is one of the most potent phrases, available in the Upanishadic part of Saama-Veda, that directly challenges anybody’s intellectual reasoning.  This exceptional phrase is available, only in the Vedic literature, belonging to Sanatana Dharma of India.  Hail India’s Sanatana Dharma, the ideal and eternal way of life.  OM.

सनातनधर्म एव जयते | न पाखण्डधर्मः ||

भारत माता की जय ||