The Rik indeed is speech, Saman is breath, the udgitha is the syllable Om. [133][134] The father inquires if Śvetaketu had learnt at school that by which "we perceive what cannot be perceived, we know what cannot be known"? University of California press, 1996. [121][125], The verse 5.10.8 of the Chandogya Upanishad is notable for two assertions. The moral of the story is called, Samvarga (Sanskrit: संवर्ग, devouring, gathering, absorbing) Vidya, summarized in volume 4.3 of the text. The precept is repeated nine times at the end of sections 6.8 through 6.16 of the Upanishad, as follows, स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा तत्त्वमसि श्वेतकेतो Christopher Janaway (1999), Willing and Nothingness: Schopenhauer as Nietzsche's Educator, Oxford University Press, How to Read a Religious Text: Reflections on Some Passages of the Chāndogya Upaniṣad, Chandogya Upanishad with Shankara Bhashya, rivalry between stomach and other human body parts, The Chhándogya Upanishad of the Sáma Veda, One Fire, Three Fires, Five Fires: Vedic Symbols in Transition, Chandogya Upanishad - Eighth Prathapaka, Seventh through Twelfth Khanda, Chandogya Upanishad (English translation), The Mandukya, Taittiriya and Chandogya Upanishads, Video/Audio classes, Reference texts, Discussions and other Study material on Chandogya Upanishad at Vedanta Hub, https://en.wikipedia.org/w/index.php?title=Chandogya_Upanishad&oldid=971613979, All Wikipedia articles written in Indian English, Articles containing Sanskrit-language text, Articles which use infobox templates with no data rows, Creative Commons Attribution-ShareAlike License. The Chandogya Upanishad contains eight chapters, with each chapter divided into subchapters called Khanda. [133][134], After setting this foundation of premises, Uddalaka states that heat, food, water, mind, breath and voice are not what defines or leads or is at the root (essence) of every living creature, rather it is the Sat inside. These assertions suggest an attempt to address rationalization, curiosities and challenges to the reincarnation theory. The volumes 3.16 and 3.17 of the Chandogya Upanishad are notable for two additional assertions. [121][124], The Chandogya Upanishad opens volume 5.11 with five adults seeking knowledge. In size this Upaniṣad comes next to Bṛhadāraṇyaka. [165] The opening passage declares Self as the one that is eternally free of grief, suffering and death; it is happy, serene being that desires, feels and thinks what it ought to. [25] Max Muller states that this struggle between deities and demons is considered allegorical by ancient scholars, as good and evil inclinations within man, respectively. [97] Paul Deussen notes that this story in the Upanishad, is strange and out of place with its riddles. [142] The Sat is forever, and this Sat is the soul, the essence, it exists, it is true, asserts the text. He who has Belief[150] is the one who Thinks, therefore one must desire to understand why one Believes (Śraddhā, श्रद्दधा), Chapter I The Supremacy of the Prana 1. Page Page 1111 Chandogya Upanishad – Chapter 6 (Dialogue between Uddalaka and Svetaketu) – Some Shlokas Version 1.0, 27th June 2010 Sources Sources Sanskrit: The rains stop and clouds lift, that is Nidhana. [144][145] Narada admits to Sanatkumara that none of these have led him to Self-knowledge, and he wants to know about Self and Self-knowledge. He who experiences Joy for Oneself is the one who engages in Creative Activity, therefore one must desire to understand what is Joy (Sukham, सुखं), Chhandogya Upanishad. Adi Shankara, for example, cited Chandogya Upanishad 810 times in his Vedanta Sutra Bhasya, more than any other ancient text.[10]. Yet in its full presentation, Deussen remarks, "it is magnificent, excellent in construction, and commands an elevated view of man's deepest nature". It rains, that is an Udgītha [116] They all individually claim to be "most excellent, most stable, most successful, most homely". Life-principle is free from evil, it is inherently good. Home > Divine Life > Scriptures > Brahma Vidya > The Upanishads > Essence of The Chandogya Upanishad: Essence of the Chhandogya Upanishad. [26] The deities next revered the Udgitha as sense of sight (eye), but the demons struck it and ever since one sees both what is harmonious, sightly and what is chaotic, unsightly, because sight is afflicted with good and evil. One must adore and revere Water as the Brahman. Indeed, he who knows the noblest and the best, becomes the noblest and the best. Adore and revere the worldly knowledge asserts Sanatkumara in section 7.1 of the Upanishad, but meditate on all that knowledge as the name, as Brahman. [135] These coarse becomes waste, the medium builds the body or finest essence nourishes the mind. The Chandogya Upanishad is one of the "primary" (mukhya) Upanishads. [162][164], The sections 8.7 through 8.12 of the Chandogya Upanishad return to the question, "what is true Self, and what is not"? What is the origin of this world? [145][146] The one who knows life-principle, states the Upanishad, becomes Ativadin (speaker with inner confidence, speaker of excellence). [133][135], In the verses of volume 3, Uddalaka asserts that life emerges through three routes: an egg, direct birth of a living being, and as life sprouting from seeds. Chapter 5 . To reach Svarga, asserts the text, understand these doorkeepers. [143] The latter asks, "teach me, Sir, the knowledge of Soul, because I hear that anyone who knows the Soul, is beyond suffering and sorrow". [2], The text has eight Prapathakas (प्रपाठक, lectures, chapters), each with varying number of Khandas (खण्ड, volume). He who is Creatively Active is the one who Grows Forth, therefore one must desire to understand why one pursues Creative Activity (Krti, कृति), [53][59] The Advaita Vedanta scholars state that this implicitly mentions the Sannyasa, whose goal is to get "knowledge, realization and thus firmly grounded in Brahman". [159] Serenity comes from knowing his true desire for Self, realizing the Soul inside oneself, asserts the text. It figures as number 9 in the Muktika canon of 108 Upanishads. [133][134], Living beings are like rivers that arise in the mountains, states the Upanishad, some rivers flow to the east and some to the west, yet they end in an ocean, become the ocean itself, and realize they are not different but are same, and thus realize their Oneness. [27] The gods then revered the Udgitha as sense of hearing (ear), but the demons afflicted it and ever since one hears both what is worth hearing and what is not worth hearing, because hearing is afflicted with good and evil. [118][119][120], The volumes 5.3 through 5.10 of Chandogya Upanishad present the Pancagnividya, or the doctrine of "five fires and two paths in after-life". This whole universe is Brahman. That is why, asserts the text, people cremate a dead body and respect a living person with the same body. The last eight chapters are long, and are called the Chandogya Upanishad. [133][134], Man's journey to self-knowledge and self-realization, states volume 6.14 of Chandogya Upanishad, is like a man who is taken from his home in Gandharas, with his eyes covered, into a forest full of life-threatening dangers and delicious fruits, but no human beings. [115] They ask their father, Prajapati, as who is the noblest and best among them. Thou art the Acyutamasi (imperturbable, unchangeable), It is the symbol of awe, of reverence, of threefold knowledge because Adhvaryu invokes it, the Hotr recites it, and Udgatr sings it. Greater than Thought, asserts section 7.6 of the Upanishad, is Dhyanam (ध्यान, meditation, reflection) because when a man Meditates he Thinks. Normally, we offer five ahutis saying,1. [162], The section is notable for the mention of "hermit's life in the forest" cultural practice, in verse 8.5.3. Patrick Olivelle (2014), The Early Upanishads. [31][32][33], The verses 1.12.1 through 1.12.5 describe a convoy of dogs who appear before Vaka Dalbhya (literally, sage who murmurs and hums), who was busy in a quiet place repeating Veda. [121][125] The baby is born in the tenth month, lives a life, and when deceased, they carry him and return him to the fire because fire is where he arose, whence he came out of. V-i-1: Om, Verily, he who knows the eldest and the best, surely becomes the eldest and the best. [37] This volume is one of many sections that does not fit with the preceding text or text that follows. They disappear back into space, for space alone is greater than these, space is the final goal. [135], Uddalaka states in volume 1 of chapter 6 of the Upanishad, that the essence of clay, gold, copper and iron each can be understood by studying a pure lump of clay, gold, copper and iron respectively. Each chapter is divided into sections and each section contains a number of verses. [144] Still deeper than Hope is Prāna (प्राणो, vital breath, life-principle), because life-principle is the hub of all that defines a man, and not his body. The metaphor of man's life as a Soma-festival is described through steps of a yajna (fire ritual ceremony) in section 3.17. [134][141], The seventh chapter of the Chandogya Upanishad opens as a conversation between Sanatkumara and Narada. [121], The two paths of after-life, states the text, are Devayana – the path of the Devas (gods), and Pitryana – the path of the fathers. Patrick Olivelle (1993), The Āśrama System: The History and Hermeneutics of a Religious Institution, Oxford University Press. ... Chapter 3; Panchadashi of Vidyaranya – Chapter 4; Panchadashi of Vidyaranya – Chapter 7; Sruti Sara Samuddharana of Totakacharya; Vishnu Sahasranama; Brihadaranyaka literally means "great wilderness or forest". [28] The debaters summarize their discussion as. [18][19], The Chandogya Upanishad, like other Upanishads, was a living document. [175][178], One of the ancient Sanskrit scriptures of Hinduism, The significance of Om syllable is discussed in the Chandogya Upanishad, as well as other Principal Upanishads. Narada says, he knows the Rig Veda, the Sama Veda, the Yajur Veda, the Atharva Veda, the epics and the history, the myths and the ancient stories, all rituals, grammar, etymology, astronomy, time keeping, mathematics, politics and ethics, warfare, principles of reasoning, divine lore, prayer lore, snake charming, ghosts lore and fine arts. The boy Satyakama Jabala described in volumes 4.4 through 4.9 of the text, is declared to be the grown up Guru (teacher) with whom Upakosala has been studying for twelve years in his Brahmacharya. Translation 3: That which is this finest essence, that the whole world has as its self. CHANDOGYA UPANISHAD | Chapter 6 CHĀNDOGYA UPANISHAD. 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