Bhumaiva Sukham: Infinite Bliss in Chandogya Upanishad

In the Chandogya Upanishad, the profound teaching of Bhumaiva Sukham — Infinite Bliss — reveals the ultimate nature of reality and the source of true happiness.

The Chandogya Upanishad, a vital scripture from the Sama Veda, stands among the largest and most profound Upanishads. It comprises eight chapters (Prapathakas), filled with philosophical dialogues, symbolic stories, and timeless spiritual teachings. The word “Chandogya” is derived from Chanda (rhythm, poetic meter).

This sacred text holds the ninth position among the Ten Principal Upanishads and focuses directly on the true nature of Brahman—the Supreme Self, the ultimate reality beyond duality.

The first five chapters of the Chandogya Upanishad form part of the Karma Kanda and Upasana Kanda, emphasizing rituals and meditative worship. Chapters 6, 7, and 8 transition into the Jnana Kanda, revealing the pure knowledge of Self.

This post explores the final portion of Chapter 7 (Sections 23 to 27), where the profound truth of Bhumaiva Sukham—Infinite Bliss—is fully unveiled and explained.

॥ छान्दोग्योपनिषत् – सप्तमोऽध्यायः ॥

Structure of the 7th Chapter!

Bhuma—The Infinite (Sections 23–27, Chandogya Upanishad)

We now reach the final part of the seventh chapter of the Chandogya Upanishad.
In this profound section, we will explore the characteristics of the Infinite—Bhuma.

The teachings are beautifully structured:

• The first two mantras define the Infinite.

• The next two mantras describe its qualities.

• Finally, the last two mantras provide scriptural support for this supreme truth.

Let us dive deep into this ancient wisdom.

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Section 23: Bhuma—The Infinite (One Mantra)

Sanskrit Mantra (7.23.1):

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं
भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥

Mantra 23.1: The Infinite Alone is Happiness
(त्रयोविंशः खण्डः)

Here, it is declared:

“Only that which is Infinite is true happiness. There is no happiness in anything finite. The Infinite alone is happiness. Therefore, the Infinite must be sought to be understood.”

Hearing this, Narada humbly responds:

“Revered Sir, I desire to understand the Infinite.”

The core message shines clearly:

• Bhumaiva Sukham: The Infinite is Bliss.

• There is no true happiness in anything finite.

• The Infinite alone brings everlasting happiness.

Thus, the seeker is guided to move beyond the limited and finite towards the Infinite Bhuma, where true fulfillment lies.

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Section 24: Moksha—Liberation (Two Mantras)

Mantra 24.1: The State of Liberation

This mantra presents a powerful contrast between the infinite and the finite:

• The Infinite is where one sees nothing else, hears nothing else, and knows nothing else.

• The Finite is where one perceives separation—sees, hears, and knows “something else.”

Clearly, the Infinite is self-complete, beyond duality. It is also immortal, while the finite is transient and mortal.

Thus, liberation (moksha) is not a far-off goal; rather, it is the recognition of the Infinite within.

Mantra 24.1.2: The Basis of the Infinite

Narada, full of reverence, inquires:

“Revered Sir, in what is this Infinite established?”

Sanatkumara answers:

“In its own greatness — or not even in any external greatness.”

The Infinite rests in itself. It does not depend on anything outside itself for its majesty.

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Mantra 24.2: Mutual Dependence

Sanatkumara elaborates further by distinguishing true greatness from worldly greatness:

• Worldly possessions—cows, horses, elephants, gold, servants, wives, fields, buildings—may be considered “greatness” in a relative sense.

• However, such possessions are rooted in mutual dependence and thus are finite.

True greatness, therefore, lies beyond worldly acquisitions—it is the Infinite itself, Bhuma, the source of eternal bliss.

Vedantic analysis:

In the vision of Vedanta, what the world perceives as greatness is but a shadow of the Infinite Bliss. In the domain of samsara—the worldly existence—greatness is externally defined by possessions: wealth, status, power, and relationships. However, such greatness is inherently relative; it arises only through comparison. A king is proclaimed great only because there are subjects over whom he rules. Devoid of comparison, the very concept of greatness collapses. This mutual dependence (anyonya-ashraya) is a mark of the finite—that which is conditioned, limited, and perishable.

True greatness, as revealed in the Chandogya Upanishad, lies not in possessions or titles but in Bhooma, the Infinite—that which exists by itself, shines by itself, and is free from all duality. In the Infinite, there is no “other” to compare with; hence, true happiness (sukham) is found only there. Moksha—liberation—is nothing but abiding in this Infinite Bliss, recognizing the Supreme Self (Brahman) as one’s own nature. The finite is mortal; the infinite alone is immortal. Thus, Vedanta points us beyond the transient glories of the world toward the eternal, self-luminous Reality that is our true essence.

Section 25: “”Swaraat”—Sovereign Independence (2 Mantras)

Mantra 25.1: The Infinite, the “I,” and the Self

25.1.1: The Infinite Alone Exists
The Infinite (Bhooma) alone pervades all that exists—above and below, behind and before, to the south and to the north. In every direction and in every dimension, it is the Infinite alone that shines forth as all this

25.1.2: The “I-Notion” Alone Exists
When seen from the standpoint of the individual experience, it is the “I” alone that pervades. “I” am below; “I” am above; “I” am behind and in front; “I” am to the south and to the north. Indeed, “I” alone am all this.

25.1.3: The Self Alone Exists
Ultimately, when understood from the perspective of Self-Knowledge (Atma-Jnana), it is the Atman—the Supreme Self—that is everywhere. The Self alone is above and below, behind and in front, to the south and north. The Self alone is all this.

Thus, the Infinite = “I” = Atman.

1. The Infinite Itself is the total reality.

2. The “I” notion, when purified of ignorance, is recognized as the All.

3. The Self, shining as pure Consciousness, alone Is.

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The Sovereign and the Slave

Sanskrit (Chandogya Upanishad 7.25.2.1):

स वा एष एवम् पश्यन्नेवम् मन्वान् एवं विजानन् –
आत्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः।
स स्वाराड्भवति। तस्य सर्वेषु लोकेषु कामचारो भवति॥

Sanskrit (Chandogya Upanishad 7.25.2.2):

अथ ये अन्यथा अतः विदुः अन्यराजानः ते। क्षय्यलोका भवन्ति।
तेषां सर्वेषु लोकेषु अकामचारो भवति॥

25.2.1—The Sovereign is Free

Verily, he who sees thus, who reflects deeply, and who understands clearly,
revels and sports in the Self, unites with the Self, and enjoys the bliss of the Self.
Such a being becomes Atma-ratih (one who delights in the Self), Atma-kreedah (one who plays in the Self), Atma-mithuna (one who is united with the Self), and Atma-aanandah (one who rejoices in the Self).

He who realizes this profound unity—who sees thus, reflects thus, and knows thus—revels in the Self, sports in the Self, unites with the Self, and enjoys the bliss of the Self. Such a knower becomes a Swaraat—a sovereign master of all the worlds. He acts freely, independent of external limitations, for he has merged into the Infinite Bliss (Bhooma).

25.2.2—The Slave is Ruled by Others

However, those who know differently—who perceive reality in any way other than this truth —
become Anya-Raajaanah, ruled by others. They live in worlds that are perishable, worlds that decay and vanish.

In all realms of existence, they lack true freedom.
Bound by limitations, they are unable to act according to their own will.

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Philosophical Reflection:

The Chandogya Upanishad here unveils the supreme truth of Infinite Bliss, teaching that the seeker who recognizes his identity with the Infinite (Bhooma), with the Self (Atman), alone attains true freedom. The worldly man, caught in the illusion of separateness, remains enslaved by his own ignorance.

Analysis: The Path to Self-Sovereignty (Swaraat)

In this profound teaching, Sage Sanatkumara points toward the final state of realization.
The aspirant, having transcended all limitations, revels eternally in the Self (Atman). He lives in the blissful state of Aatma-Ratih (rejoicing in the Self), Aatma-Kreedah (sporting in the Self), Aatma-Mithuna (uniting with the Self), and Aatma-Anandah (experiencing bliss in the Self).

The Method to Reach Self-Sovereignty:

The path to this supreme state is remarkably simple and direct. It is encapsulated in three powerful instructions:

• Evam Pashyan — See nothing else but the Infinite.

• Evam Manvaan — Reflect upon nothing else but the Infinite.

• Evam Vijnaanan — Understand nothing else but the Infinite.

In other words, the seeker must dissolve all perception, thought, and understanding into the Infinite alone (Bhooma).
Nothing else should capture his vision, intellect, or awareness.

Transition from Finitude to Infinity:

All prior stages of spiritual progress — from the identification with Name (Nama) to the aspiration fueled by Hope (Asha) — belonged to the domain of the finite and perishable worlds.
True Moksha (liberation) begins only upon entering this boundless state of the Infinite.

The Status of Swaraat — The Self-Sovereign:

Upon realizing this Unity, the aspirant becomes a Swaraat — a sovereign ruler of himself.
He is no longer ruled by external forces or worldly limitations.
Established in Self-Knowledge (Atma-Jnana) and Infinite Bliss (Bhooma), he enjoys total independence, self-mastery, and eternal freedom.

Section 26: The Vision of the “Ativādi”—Realized Greatness (1 Mantra)

Mantra-26.1: The Greatness of the Realized Sage

Mantra-26.1.1: The Requisites for Sovereignty

Verily, it is only for him who sees thus, reflects thus, and understands thus that this supreme realization arises. One must see nothing else, reflect on nothing else, and understand nothing other than the Infinite. Only such a sage qualifies for true sovereignty.

Mantra-26.1.2: The State of Sovereignty—”Ātm”a-Svarājya”

The realized sage recognizes the Self (Ātman) as the sole source of all existence. From the Self alone arise:

• Prāṇa (Vital Force) springs from the Self.

• Āśā (Aspiration) springs from the Self.

• Smṛti (Memory) springs from the Self.

• Ākāśa (space) springs from the self.

• Agni (Fire) springs from the Self.

• Āpah (water) springs from the Self.

• Appearance and disappearance spring from the self.

• Food springs from the Self.

• Strength springs from the self.

• Understanding springs from the Self.

• Contemplation springs from the Self.

• Intelligence springs from the self.

• Will springs from the self.

• Mind springs from the Self.

• Speech springs from the self.

• Name springs from the Self.

• Hymns (Upāsanā Kāṇḍa) spring from the Self.

• Rites (Karma Kāṇḍa) spring from the Self.

In essence, everything arises from the Self alone.

Thus, the Ativaadi—the one who knows the Supreme Truth—experiences the ultimate sovereignty, where the Self is both the source and the support of all existence.

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Section 27: Supporting Scriptural “Verses”—”Slokas”

तदेष श्लोकः—”On” this, there are scriptural verses as follows”:

Sanskrit (Original Verse):

तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखतां।
सर्वं ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति।।
स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः।
शतं च दश चैकश्च सहस्राणि च।।
विंशतिराहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः।
स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति।
भगवान्सनत्कुमारस्तं स्कन्द इत्याचक्षते।। ७.२७.१–२।

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Mantra 27.1.1: The Seer of the Infinite

Translation:
He who perceives the Infinite does not see death, nor illness, nor sorrow.
He who truly sees beholds all things and obtains all things in their fullness.

Reflection:
The one who realizes Bhuma — the Infinite — transcends the mortal vision of decay and suffering. In the clear light of such vision, the manifold world is seen as one undivided whole. No lack, no fear, no fragmentation remains. This is the supreme vision of completeness where the seeker becomes the knower, the known, and the knowledge itself.

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Mantra 27.1.2: One Becomes Many

Translation:
The Infinite Being is spoken of as manifesting in one form, three forms, five forms, seven forms, nine forms, and then again in eleven forms.
He is remembered as comprising a hundred and ten, and even a thousand, forms.

Reflection:
This mantra poetically describes the manifold manifestations of the Infinite. Though the Reality is One, it appears diversified through countless forms, each shimmering as a spark of the same Eternal Flame. The progression of numbers symbolizes the endless expansion of Being into the vibratory play of names and forms, without ever losing its essential unity.

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Mantra 27.1.3: Path to Liberation

Translation:
Through purity of food comes purity of mind;
Through purity of mind, memory becomes firm;
Through firm memory, liberation from all knots of the heart is attained.
To the one who has washed away all blemishes and crossed the ocean of darkness,
The Lord Sanatkumara reveals the highest light.
This sage is referred to as Skanda.

Reflection:
Here, the Upanishad emphasizes the practical pathway toward the vision of Bhuma. Purity at the gross level (Ahara Shuddhi) leads to subtle clarity (Sattva Shuddhi), which in turn stabilizes memory (Smriti)—the inner recall of one’s true nature.
When memory shines without interruption, all the knots of ignorance (granthis) dissolve, and the seeker effortlessly crosses over the bondage of darkness. The realized one, Skanda, becomes a beacon of the Infinite Light, having realized the Bhuma within.

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Philosophical Analysis

The slokas of Section 27 weave together the mystical realization of Oneness with the practical means to attain it. First, the vision of Bhuma is described—a state beyond mortality, suffering, and limitation. Next, the multiplicity of forms is acknowledged, not as a contradiction to Oneness, but as its wondrous expression. Finally, the Upanishad offers a clear sadhana (path): purification of life, steadfast remembrance, and release from bondage.
Sanatkumara, revealing himself as Skanda, embodies this realization, standing as the eternal guide for seekers striving to merge into the Infinite Bliss—Bhumaiva Sukham.

He who is one becomes threefold, fivefold, sevenfold, and also ninefold. Then again, he is called elevenfold, a hundredfold, a hundred-and-elevenfold, and twenty-thousandfold.

Analysis of One into Many:

• One: Brahman, the Supreme Reality, the singular essence of all existence.

• Threefold: The three states of consciousness—waking, dreaming, and sleeping; or the causal, subtle, and gross bodies; or past, present, and future.

• Fivefold: the five elements, the five koshas (sheaths), and the five pranas (vital energies).

• Sevenfold: The Sapta Dhatus (seven bodily elements), Sapta Rishis (seven great sages), Sapta Divas (seven days), Sapta Swara (seven musical notes), Sapta Lokas (seven worlds), and the seven colors of the rainbow.

• Ninefold: The Nava Durga (nine forms of Goddess Durga) and the nine doors in the body (sense organs and bodily openings).

• Tenfold: The Disha (directions), Avatara (divine incarnations), and Vidyas (forms of knowledge).

• Elevenfold: The Eleven Rudras, manifestations of Lord Shiva.

And so on, the Infinite manifests in countless forms, expanding from unity into multiplicity, revealing the boundless nature of existence.

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Mantra-27.1.3: Three Major Steps

1. Pure food leads to a pure intellect.

2. A pure intellect nurtures strong memory.

3. A strong memory severs all the knots of the heart.

Note:

The phrase “cuts all the knots of the heart” refers to detaching the ego from consciousness, a concept also found in the Katha Upanishad (Mantra-2.3.15):
“When the knot of the heart is cut, the mortal becomes immortal. This alone is the teaching.”

Mantra-27.1.4: The Final Stage

भगवान्सनत्कुमारस्तं स्कन्द इत्याचक्षते
तं स्कन्द इत्याचक्षते ॥ ७.२६.२॥
Sage Sanatkumara leads beyond the darkness those who have washed their impurities away. Hence, men call him the Great Commander. Men call him the Great Commander.

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Conclusion:

In the final revelation, the great sage Sanatkumara defines Bhooma, the Absolute. The Infinite, or Bhooma, transcends all concepts and forms. In this state, one perceives nothing but one’s own self, hears nothing but one’s own self, and understands nothing but one’s own self. Bhooma alone is immortal—the Eternal that pervades all of existence.

This Supreme Reality is neither confined to any object nor dependent on anything else for its existence. Rather, it is the support of all things, yet it remains independent and self-sustained.

He who realizes Bhooma attains Atma-Svarajya—the state of supreme sovereignty, signifying universal lordship. In this state, every realm of being becomes a free passage for the one who has attained this knowledge. Such a person is blessed with cosmic freedom, living in harmony with the entire universe.

Thus, we conclude Chapter 7: The Infinite Bliss, which reveals the path to realizing the Infinite and experiencing ultimate freedom.

The link for reading text in Sanskrit is here: – Chandogya Upanishad 

The link for reading text in Sanskrit is here: – Chandogya Upanishad 

For a deeper exploration of the concept of Bhooma (the Infinite), you may also read Essence of Chandogya Upanishad—Bhuma Vidya (Part 7A) and Teachings from Chandogya Upanishad (Part 6A), where the Infinite is discussed in detail.

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 Yeats
3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
4. Commentary on Chandogya Upanishad by Swami Krishnananda.
5. Chandogya Upanishad: By Swami GuruBhaktananda.
6. EIGHT UPANISADS—VOL. 1 with commentary by 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 is available on the internet.

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