Introduction: Seventh Chapter:

 There are 27 sections in Chapter Seven. Here we will discuss on Chapter-7, Section-13 to Section-22 to learn profound knowledge through a dialog between: Narada (the disciple) and Sage Sanatkumar.

The essence of the Teaching is: – The Infinite Bliss ~ “Bhumaiva Sukham”

* First part of Chapter-7 has been published in my blog, where Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A

** Second part of Chapter-7 has been published. From Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th chapter. Links are given below:

1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]

॥ छान्दोग्योपनिषत्  –  सप्तमोऽध्यायः ॥

Structure of 7th Chapter!

In this post we will start from Mantra-12.2.2: Is there anything above “Aakaashah”[Space]

Narada: ” Sir, Is there anything above Space”?

Sanatkumara:” Yes, there is something above”

Narada: ” Sir, then please elaborate.”

After completing section-12, we have reached to the higher level of knowledge which is beyond Space. Now let us think beyond Time. The cause and effect. If creation of Universe is an effect, then there must be some Cause. What is that? Let us try to find it out prom following sections.

Part-4: Section: 13-15 (Total 8 Mantras): ” ISHWARA~ The Causal Being“

Our existence is essential for the existence of Space. Therefore, Consciousness of Self-existence is fundamental for determining factor of the Consciousness of this vast expanse that we call Space. Hence, the word “smara” has to be understood differently. It does not merely mean a kind of memory only. Here, the essence of the section is to teach the aspirant for attaining higher levels. It is to be understood that a person should meditate on the supreme self-Consciousness, which is above Space.

Section-13: ” Smarah”- Memory[2 Mantras]

Introduction to the Concept of Time

Until now, our exploration has not engaged with Time, the axis of past and future. With its introduction in this section, a new dimension unfolds, shaping our understanding of life’s meaning and purpose.

Time applies only to phenomenal existence, not the Absolute. From the standpoint of the Infinite, Time has no independent reality, yet it governs our existence entirely. It is through Time that we perceive cause and effect, linking our past to our present and shaping our future.

This raises fundamental questions: How did this journey begin? Why do we experience a world filled with uncertainty and suffering? What is our true origin and ultimate goal? These profound inquiries lead us further on the path to Bhuma Vidya—the knowledge of the Infinite.

Our Self-Consciousness, the self-Consciousness of every being is above Space, which determines the character of Space.

13.1.1 i) Memory is Greater than Space

“Smarah vaava aakaashaat bhooyah.”
“Memory is surely greater than space.”

The Evolutionary Role of Memory

Memory plays a crucial role in our journey of understanding. It serves as a bridge between the past and the future, shaping our experiences and guiding our actions. Here, memory is not merely personal recollection but a fundamental force that underlies awareness itself.

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13.1.2 ii) People Without Memory

“Tasmaat yadi api bahavah aaseeran, na smarantah…”
“For, even if many persons should assemble, and if they should have no memory, they would not hear any sound, they would not think, they would not know.”

This simple yet profound statement highlights that without memory, comprehension is impossible. Our ability to hear, think, and understand depends on our connection to past experiences. At a deeper level, memory is intertwined with Time and Causation, both of which are considered illusory from the standpoint of the Absolute.

The root of our ignorance lies in forgetting our true identity, leaving us with only the memory of individuality. This fragmented perception confines us to a world of limitation and suffering.

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13.1.3 iii) People With Memory

“Yadaa vaava te smareyuh, atha shrinuyuh, atha manveeran, atha vijaaneeran.”
“But, surely, should they have memory, then they would hear, then they would think, then they would know.”

“Smarena vai putraan vijaanaati, smarena pashoon.”
“Through memory, indeed, one discerns one’s sons, through memory one’s cattle.”

Memory shapes our sense of identity and attachment. The sage emphasizes how memory binds us to the relative world, reinforcing the notions of “I” and “mine.” This attachment keeps us firmly anchored in Time and Causation, preventing us from perceiving the greater Reality beyond these limitations.

Sanatkumara now addresses the root cause of suffering—ignorance of our true nature. The seeker is urged to discern the deeper implications of memory and its role in sustaining worldly attachments.

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13.1.4 iv) Therefore, Worship Memory

“Smaram upaassva iti.”
“Therefore, worship MEMORY.”

By elevating memory beyond personal recollection to a sacred principle, the Upanishad urges us to understand its deeper role. Memory, when properly harnessed, can lead us beyond mere objectivity and toward the realization of our true Self.

13.2.1 i) The Fruit of Worshipping with Memory

“Sah yah smaram brahma iti upaaste, yaavat smarasya gatam tatra;”
“He who worships the Infinite with MEMORY reaches the realm attainable through memory.”

“Asya yathaa kaama-chaarah bhavati.”
“He is free to act as he wishes.”

The Upanishad reveals the transformative power of memory as a vehicle for spiritual ascent. By meditating on Brahman through memory, one transcends limitations and attains a state of absolute freedom. This implies that when memory is purified and directed towards the Infinite, it becomes a means of liberation rather than bondage.

The realized soul, having merged with the boundless consciousness, moves beyond constraints and experiences the ultimate freedom of existence. Such is the power of worshipping the Infinite through memory.

Mantra-13.2.2: Is there anything above “Smarah”[Memory]

Narada: ” Sir, Is there anything above Memory”?

Sanatkumara:” Yes, there is something above Memory”

Narada: ” Sir, then please elaborate.”

Section 14: Āshā – ASPIRATION

14.1.1 i) Aspiration is Greater than Memory

“Āshā vāva smarāt bhūyasī.”
“Aspiration is surely greater than memory.”

Memory is neutral—it can either bind us to the world through attachments or liberate us when directed towards the Divine. When memory serves ignorance (Avidya), it strengthens worldly entanglements, multiplying desires and attachments.

However, when memory is aligned with the Supreme, it transforms into aspiration, leading one toward spiritual realization. The easiest way to cultivate aspiration is through constant remembrance of the Lord, devotion, selfless service, and chanting His Divine Name.

For this reason, Aspiration is a far greater force than memory for a spiritual seeker.

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14.1.2 ii) The Power of Aspiration

“Āshā iddhah vai smarah mantraān adheete, karmāni kurute, putrān cha pashūn cha icchate, imam cha lokam amum cha icchate.”
“Kindled by aspiration, one’s memory recites the hymns, performs rites, desires sons and cattle, and seeks both this world and the next.”

Aspiration marks the shift from ignorance to higher wisdom. Unlike worldly desires that are self-centered, true aspiration seeks both material and spiritual fulfillment. It transforms simple desires into prayers, devotion, and selfless action aimed at pleasing the Divine.

While ignorance limits one to worldly possessions, aspiration broadens the vision—it includes spiritual discipline, sacred hymns, and dedication of actions to the Lord.

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14.1.3 iii) Therefore, Worship Aspiration

“Āshām upāsva iti.”
“Therefore, worship with Aspiration.”

Aspiration is placed as the final step before enlightenment, signifying its supreme importance. It is not enough to have intelligence or knowledge—one must intensely yearn for the Divine.

Just as a drowning man longs for air, a true seeker must long for God with unwavering intensity. The story of Pingala, a courtesan, illustrates this beautifully. Initially caught in expectations and disappointments, she realized that freedom from worldly craving leads to the greatest joy. That moment of realization transformed her into a devoted seeker of God.

This switch from ignorance to divine love is the turning point in spiritual evolution. Worship through Aspiration is the path to the Infinite.

Mantra-14.2: Beyond Aspiration:

Mantra-14.2.1: The Fruit gained by Worshiping Aspiration.

He, who worships aspiration  as Brahman, gets all he wants, never goes a blessing in vain, moves within the limits of aspiration, as it may please him, provided he worships aspiration as nothing but Brahman.

Mantra-14.2.2: Is there anything above “Aashaa”[Aspiration]

Narada: ” Sir, Is there anything above Aspiration”?

Sanatkumara:” Yes, there is something above Aspiration”

Narada: ” Sir, then please elaborate.”

Section-15: ” Praanah”- Life Force[4 Verses]

Mantra-15.1.1: Life Force is above Aspiration

Mantra-15.1.2: Life Force-As spokes fastened to wheel.

Prana (Breath) is verily the life of beings and hence it is called the Universal life. It is matter of common knowledge that life becomes possible only so long as the vital energy keeps the different organs of the organism alive.
Though this vital life force makes the body animated and actions are performed but this is not the “Real Self”. 

Mantra-15.1.3: Praanah~ as Mover, Life, and Giver

Everything is fixed in praanah. Praanah lives by praanah. Praanah gives for praanah. Praanah gives power.

“Praanah” is vital energy and invisible to us. It is like Electric Power ,which gives life to the machines and machines run, animates.  Same way this vital energy “Praanah” animates us, the live bodies.  It runs the 1st layer the Physical body. This praanah is external to further subtler energy which is Mind. The mind is so subtle and transparent, that  mind can reflect consciousness. 

Mantra-15.1.4: Praanah~ as Kith and kin

• Praanah is the father.

• Praanah is the mother.

• Praanah is the bother.

• Praanah is the sister.

• Praanah is the Guru.

• Praanah is the Acharya.

Mantra-15.2: Praanah~ Being cruel on living:

If a man speak cruel words to a father, mother, sister, brother, Guru, people say: “Shame upon you for such cruelty. You are indeed a slayer of your father; You are indeed a slayer of your brother; You are indeed a slayer of your sister; You are indeed a slayer of your Guru or Acharya!”

Mantra-15.3: Praanah~ Performing last Rites:

If, life once gone, somebody shoves them ( who are dead among kith and kin) back on to the funeral pyre with a poker, where is the cruelty? Surely no one would blame him: ” You are slayer of your father”; nor ” You are slayer of your brother”; nor ” You are slayer of your sister”; nor ” You are slayer of your Guru or Acharya”.

Mantra-15.4.1: “Ativaadi” the Realized Sage

Praanah, indeed, alone becomes all these. He indeed who sees thus (Sravana), reflects thus (Manana), and realizes thus (Nididhyasana) becomes an ” Ativaadi” the Realized Sage.

Mantra-15.4.2: “Ativaadi” The title becomes a complement:

If someone were to say to you: ” You are an Ativaadi, ” You should say, “yes, I am an Ativaadi” You should not deny it, It is a complement.

Part-5: Section: 16-23 (Total 8 Mantras):        ” Sadhana~ Spiritual Practice“

Who is Ativaadi?

There are certainly some steps which are to be followed to become “Ativaadi”. The steps are to be considered as essential requirement (sadhana) to attend permanent happiness. The steps are listed below:

We will learn about the steps from the following sections:

Section-16: ” Satyam”- Truth[1 Verse]

Mantra-16.1: Who is an ativaadin?

Sanatkumara:” But he really is an ativaadin who speaks with Truth about the Truth “

Narada: ” Revered Sir, if that is so, I would speak with Truth about the Truth”

Sanatkumara:”But first, one must desire to understand the Truth”.

Narada: ” Revered Sir, I do desire to understand the Truth”.

**This earnest desire to know the Truth is called “Jijnaasa” [enquiry]

Section-17:”Vijnaanah”- Realisation [1 Verse]

Mantra-17.1: Who is a Realised One?

Sanatkumara:” Only when one is Realised, then one can declare the Truth”. Without realising, no one can declare Truth. But one must desire to understand what Realisation is!

Narada: ” Revered Sir, I do desire to understand Realisation”.

Section-18:”Matih”- Reflection [1 Verse]

Mantra-18.1: Who is qualified to Reflect?

Sanatkumara:” Only when one Reflects, then does one Realise”. No, without reflecting, one can not Realise. Only he who reflects, Realises. But one must desire to understand what Reflection is!

Narada: ” Revered Sir, I do desire to understand Reflection”.

Section-19:”Shraddha”- Faith [1 Verse]

Mantra-19.1: Who is full of Faith?

Sanatkumara:” Only when one becomes full of Faith, then can one reflect. Without Faith, no one can reflect. He who has Faith only reflects. But one must desire to understand what Faith is!

Narada: ” Revered Sir, I do desire to understand Faith”.

Section-20:”Nishthaa”- Steadfastness: Devotion [1 Verse]

Mantra-20.1: Who is full of Steadfastness?

Sanatkumara:” Only when one becomes full of steadfastness (devotion), then can one be full of faith. Without Steadfastness, no one can have faith. He who has steadfastness can  only have faith. But one must desire to understand what Steadfastness is!

Narada: ” Revered Sir, I do desire to understand Steadfastness”.

Section-21:”Kritih”- Activity:[1 Verse]

Mantra-21.1: Who is truly Active?

Sanatkumara:” Only when one is given to Action, then can one be full of Steadfastness. No, without action, one can not have steadfastness. He who acts can be steadfast. But one must desire to understand what Activity is!

Narada: ” Revered Sir, I do desire to understand Activity”.

Section-22:”Sukham”- Happiness:[1 Verse]

Mantra-22.1: Who is truly Happy?

Sanatkumara:” Only when one expects to obtain Happiness, then does one Act. Without expecting Happiness, one does not Act. Only to obtain Happiness does one Act. But one must desire to understand what Happiness is!

Narada: ” Revered Sir, I do desire to understand Happiness”.

Section-16 to Section-22 primarily teaches about three stages which are very essential for progressing in the path of acquiring Happiness. Three stages are as below:

1.Sravana :  Knowing the Truth: Listening to the teachings of the sages on Vedanta. Now instead of Sravana, we can use the word Study of Vedanta, because Sravana was the practice during early Vedic period as no method of writing existed.

2.Manana :Reflection is necessary: This stage is the reflection on the teachings. This means thinking about what has been heard and subjecting that into a reason based on experience gained.

3.Nididhyasana : “Faith and Steadfastness”: Stage of meditation on the Truth. It is the culmination of the practice of Sravana and Manana. We may see what BRRihadAraNyaka Upanishad says  on Nididhyasana. ” The Self , my dear Maitreyi, should be realized-should be heard of , reflected on and meditated upon; by the realization of the self, my dear”.

Sravana, Manana, Nididhyasana leads us to intuition (aparoksha Anubhuti). In this way, “Brahma Kara Vritti ” is generated from “Sattvic anta Karana”. This “Brahma Kara Vritti” destroys the Mula-Avidya or primitive ignorance which is the root cause of all bondage, births, and deaths. When this ignorance or veil is removed, Brahman which is Self effulgent reveals itself in its pristine glory and splendour.

Conclusion:

The thirst for happiness is universal. It is the driving force behind all aspirations of human being.

Now, the question is: Where lies the happiness?

By mere empirical analysis it is difficult to find out where happiness lies, because no scientific analysis of mind can pinpoint the object of happiness. Whether it is outside or it is inside. It is neither in mind nor in any object of sense.

The answer to this question is given by the great Master Sanatkumara. Happiness neither lies in mind nor in any object, because if it is considered to be a property of mind, then it becomes finite. Same thing applies if we consider happiness as a part of object, since objects are also finite. Happiness cannot be regarded as finite because we are not satisfied with limited happiness. We are not happy with finite pleasure of this world.

In the next section: Section -23, we will learn what the Sage sanatkumara is teaching about happiness. Sanatkumara says to Narada: “Happiness is not anywhere and yet, it is everywhere. It is in a completeness of Being that you can find happiness”.

Final part of 7th Chapter “The Infinite Bliss” will be published very soon !!!

Recommended readings:

1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
5. ChAndogya Upanishad: By Swami GuruBhaktananda.
6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
8. A-U-M Awakening to Reality: By Dennis Waite***
9. Panchadasi: Swami Vidyaranya:
10. Information available on internet.

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