Introduction: Sixth Chapter:
ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda and Upasana Kanda. Chapter Six, Seven and Eight form the part of Jnana Kanda.
Sage Uddalaka’s son Svetaketu , having gone when 12 years old returned from Gurukul when he was 24 yrs. old, having studied all the Vedas.
Chapter Six contains Sixteen sections. On chapter Six, I have already covered Section-1 to Section-10 (Khanda-1 to Khanda-10). Please read my previous posts on Chapter Six: the links of which are given below:
Here we will see Section-11 to Section-16 to learn profound knowledge through dialog between Sage Uddalaka and his son Svetaketu.
Section-11: (Four Mantras).
The Sap of Life:
Mantra-11.1: Simile: Sap is all pervading!
Of this large Tree, dear boy, if anyone were to strike at its root, it would exude sap, a sign that is alive; if anyone were to strike in the middle, it would exude sap, a sign that it is alive; if anyone were to strike at the top, it would exude sap, a sign that it is alive. This tree by the living, sap is pervaded. Drinking constantly, it stands firm, rejoicing.
[** Every part of the Tree: “the root, the middle and the top”- is bursting with the juice of life. The tree feels this life-force and rejoices, not just now and then but constantly. It is “drinking”, i.e. always celebrating life. Why cannot we follow the example of the Tree? The existence of the Tree, the working of the Tree, the living of the Tree is due to this vitality which is referable back to Pure Being, “The Sat” which is present not only in Tree but in everything else.]
Mantra-11.2: Simile: Sap gives life!
If from one branch of this tree the life leaves, then the branch dies up. If from a second branch it leaves, then the branch, too, dries up. If from the third branch it leaves, then the branch, too, dries up. If from the whole tree life leaves, then the whole tree dries up.
[**What we call death is the departing of life from a particular body. So, death is not the death of life principle itself. ]
Mantra-11.3: Application: The Self is life-Giving Sap!
Even so, my dear boy, know thus, said the Father, ” Left by the living Self, this body surely dies, but the living Self does not die.”
Mantra-11.4a: The Conclusion- ” Tat-Tvam-Asi”
That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as itself, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.
Mantra-11.4b: Svetaketu wants more Clarity:
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
Section-12: (Four Mantras).
The Seed and the Banyan Tree:
Mantra-12.1: Simile: the Banyan Tree!
Father: ” Bring a fruit from Banyan Tree. Boy: ” Here it is, Revered Sir!
Father: ” Break it Boy: ” It is broken, Revered Sir!
Father: “What do you see in this? Boy: “These small particles of seeds, Sir!”
Father: ” Break one of these, my child. Boy: ” It is broken, Revered Sir!”
Father: “What do you see in it? Boy: “Nothing, Revered Sir!”
Mantra-12.2: Simile: Power locked in a Seed!
To his son the Father said: ” This subtle essence, dear boy, you do not perceive. Growing from this subtle essence, dear boy, is this huge Banyan Tree which now stands before us. Have Faith dear boy.”
** Elaboration: This little so-called subtle essence is pervading the entire Tree. What makes it possible that an atomic little speck pervades the large expanse of the Tree? The so-called large Tree is nothing but whatever is contained inside one seed, a jelly like substance. That is The Being, essence of the vast Tree of this Universe. This Being is the essence of the whole Universe. As such, we can say that ‘Being’ is one’s own Self” Tat-Tvam-Asi”. Every branch of the Tree, every leaf of the Tree, flowers of the Tree and each part of the Tree is that Essence. The same Being. This is true all of us, all individuals (Atman)
Mantra-12.3a: The Conclusion- ” Tat-Tvam-Asi”
That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.
Mantra-12.3b: Svetaketu wants more Clarity:
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
Section-13: (Three Mantras):
The Dissolved Salt: Salt solution analogy:
Mantra-13.1: Simile: Salt dissolved into water!
The father said to the boy:” Put this salt into water and then come to me in the morning. The boy did as he was advised.
The father said in the next morning:” Last night the salt which you put into the water, please bring it, my child.” Having searched for it, he did not find it, as it had completely dissolved.
Mantra-13.2: Application: The Salt is the Self!
i) All- pervasiveness of the Salt:
Father said:” My child, from the top of this water take a sip. How is it? Boy: ” It is saline.”
Father said:” Take a sip from the middle. How is it? Boy: ” It is saline.”
Father said:” Take a sip from the bottom. How is it? Boy: ” It is saline.”
ii) Invisibility of the Salt
Father: Throw this water away and come to me. He did as he was told. Boy: The salt is there throughout.
iii) Conclusion Drawn:
To him the Father said: Indeed, it is there! Existence, dear boy, also you do not see; but It is there all the same!
Mantra-13.3a: The Conclusion- ” Tat-Tvam-Asi”
That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.
Mantra-13.3b: Svetaketu wants more Clarity:
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
Section-14: (Three Mantras):
The Blindfolded Captive.
Mantra-14.1a: A man is blindfolded and abandoned:
For example, dear boy, if a man from the Gandhara province were taken to and abandoned in a forest blindfolded. There whether he is facing the north, or the east, or the south, or the west- he would shout for help: ” I have been brought here blindfolded and abandoned.”
Mantra-14.1b: The man gets direction and reaches destination:
Now imagine that thereupon some good man might take off the eye-bandage and instruct him; ” The Gandhara region is in this direction, kindly proceed along this direction, village to village, by enquiry, instructions and judgement”. Ultimately the Man returns the Gandhara region.
Mantra-14.2: Necessity of a Guide:
Even so, in this world, one who has a guide such a man gets to know the right direction. For him, the only delay now is that of taking the steps to get liberated and then merging in the Truth.
Mantra-14.3a: The Conclusion- ” Tat-Tvam-Asi”
That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.
Mantra-14.3b: Svetaketu wants more Clarity:
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
Section-15: (Three Mantras):
A Sick Man on his Death Bed:
Mantra-15.1: Simile: A dying man!
Dear boy, take an example of a sick man, where all his relatives assemble and ask him:” Do you remember me?” As long as his speech is not merged in the Mind, the mind in Prana, prana in Fire and fire in the Supreme Deity (Existence~ SAT), so long he knows them.
Mantra-15.2: Application: Merging into The Absolute: Supreme Deity (Existence~ SAT)!
When his Speech is merged in the Mind, mind in Prana, Prana in fire, and Fire in the Supreme Deity (Existence), therefore, he really knows them not!
Points to be noted: For a sage, the process of dying described in the example above, signifies the cessation of ignorance. The outcome is Enlightenment. The whole meaning is philosophical which represents Self-Realisation. Speech represents all the organs of senses. When Speech is merged, mind still functions. but when mind is merged in Prana, it is the stage of samadhi. all thoughts are diminished, except the finest of them.
Mantra-15.3a: The Conclusion- ” Tat-Tvam-Asi”
That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.
Mantra-15.3b: Svetaketu wants more Clarity:
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
Section-16: (Three Mantras):
The Heated AXE:
Mantra-16.1: How guilt is proven?
i) A suspect is arrested:
Dear boy, another man with hands bound, is charged with: ” He is a thief. ” He is accused of committing a theft: ” Heat the axe for him.”
ii) A Self-Test to prove Guilt:
If he is the doer of the crime, then his falsity is proven by this self-test. If he is connected to falsehood, by that falsehood itself he enshrouds himself. As he grasps the heated axe, he is burnt, and thus he is punished.
Mantra-16.2: How innocence is proven?
If he has not committed the theft, he is true to himself and with truth for his protector, grasps the heated axe, he is not burnt, and thus he is acquitted. The man that was not burnt, lived in Truth. Remember that the Truth (Sat) and Self are One.
Mantra-16.3a: The Conclusion- ” Tat-Tvam-Asi”
That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.
Mantra-16.3b: Svetaketu now convinced:
Svetaketu understood what he said, yes, he understood what his father Uddalaka said.
[ Finally, Svetaketu is convinced of the procedure he has to follow to reach the Source of Being, The Self. ]
Finally, what is the meaning of “Tat-Tvam-Asi”?
Tat-Tvam-Asi = Sat-Chit-Ananda.
Tat-Tvam-Asi=YOU ARE THAT: This statement relates the Individual Self to the Universal Self. The direct Knowledge of that total Identity is the immediate means to Liberation (Moksha).
Link for: – Sanskrit version of ChAndagyo Upanishad.
॥ इति षोडशः खण्डः ॥ ॥ इति षष्ठोऽध्यायः ॥
**THE END OF CHAPTER- 6**
Conclusion:-
Chhandagyo Upanishad investigates philosophically the most meaningful and most conceptualized thoughts in Indology such as Cosmology, Metaphysics, Theology, Transcendentalism, Phenomenology, and Epistemology. However, the concept of Brahman has undoubtedly been the fundamental element or minor root of the Chhandagyo Upanishad. In this connection, I would request my esteemed readers to read one special post ” The Divine Art” which is highly conceptual and intellectual. Link is here: ” The Divine Art”
Recommended readings:
- Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
- THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
- Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
- Commentary of ChAndogya Upanishad: By Swami Krishnananda.
- ChAndogya Upanishad: By Swami GuruBhaktananda.
- EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
- THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
- A-U-M Awakening to Reality: By Dennis Waite***
- Panchadasi: Swami Vidyaranya:
- Information available on internet.