Teachings from Chandogya Upanishad:

॥ A Note to the Seekers ॥
Let us embark upon a sacred journey through the teachings from Chandogya Upanishad, one of the revered scriptures of the Vedic tradition. These timeless teachings, passed down through the ancient rishis, illuminate the path of truth, knowledge, and inner awakening. May the words that follow serve as a gentle guide to the Self that dwells within us all.

Structure of the Chandogya Upanishad:

The eight chapters of the Chandogya Upanishad are traditionally divided into sections, with the first five chapters primarily focusing on Karma Kanda (ritualistic practices) and Upasana Kanda (meditative worship). The final three chapters—Chapter Six, Seven, and Eight—form the Jnana Kanda, which centers on the knowledge of the self and the ultimate reality.

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Focus on Chapter Six

The sixth chapter of the Chandogya Upanishad is one of its most celebrated portions. It consists of sixteen sections, offering profound philosophical insights through a dialog between Sage Uddalaka Aruni and his son Shvetaketu. This chapter introduces the concept of Sat (pure existence) as the fundamental reality from which the entire universe emerges, is sustained, and eventually dissolves.

Through a series of metaphors and teachings, Sage Uddalaka imparts the knowledge of non-duality to Shvetaketu, culminating in the famous Mahavakya:
“Tat TvamAsi”—”That Thou Art.”

This post will explore the profound teachings of the sixth chapter of the Chandogya Upanishad in three parts, delving into its timeless wisdom in a structured and comprehensive manner:

Part 1: Thirst for Knowledge and the Birth of the Three Elements (Sections 1 to 6)

This chapter of Chandogya Upanishad begins with an introduction where Sage Uddālaka imparts profound wisdom to his son Shvetaketu. To start, the teaching opens with a deep inquiry into the nature of Sat—the ultimate reality and the substratum of all existence. Gradually, through sections 1 to 6, the doctrine of the threefold elements (Tejas or fire, Apas or water, and Anna or food) unfolds, explaining their role in the creation and sustenance of the universe.

To clarify these profound ideas, Uddālaka uses simple analogies, such as clay, gold, and iron. He emphasizes that all forms arise from a single essence. Moreover, he introduces the concept of Sat (existence) as the ultimate reality. From this reality, the three fundamental elements—fire, water, and food—emerge. These elements, through a process of triplication, create the diversity of the gross world.

As the teaching progresses, Uddālaka explains how the subtlest parts of these elements transform into vital aspects of human existence. Specifically, food nourishes the mind, water sustains prana (vital energy), and fire gives rise to speech. Meanwhile, Shvetaketu’s repeated requests for clarity reflect his thirst for deeper understanding, paving the way for the profound truths revealed in later sections.

Part 2: Unity in Diversity (Sections 7 to 12)

The second part of the chapter explores sections 7 to 12, where Uddālaka employs striking analogies to illustrate the interconnectedness of all existence. These analogies, drawn from nature and daily life, serve to demonstrate the principle of oneness: that all diversity arises from a singular reality, Sat.

Notable analogies include:

• The rivers merging into the ocean, losing their individual identities but remaining water.
• The clay and the pot, where the pot is merely a form of clay, emphasizing the underlying essence behind appearances.

This part culminates in the introduction of the refrain “Tat Tvam Asi” (“That Thou Art”), first appearing in Mantra 6.8.7. This profound declaration asserts the identity of the individual self (Atman) with the universal self (Brahman). The phrase is repeated a total of nine times across these sections, reinforcing the non-dualistic essence of the teachings and guiding Śvetaketu toward self-realization.

Part 3: The Ultimate Realization (Sections 13 to 16)

In the final part, sections 13 to 16, Uddālaka elaborates on the implications of “Tat Tvam Asi”, deepening Shvetaketu’s understanding of non-duality. These sections emphasize the practical realization of this truth in daily life, dissolving the illusion of separateness and revealing the oneness of all existence.

Key teachings include:

• The essence of Sat as the indestructible reality underlying all transformations.
• The recognition of Brahman as both the material and efficient cause of the universe.
• The culmination of the spiritual journey in the realization of unity between the self and the ultimate reality.

The repetition of “Tat Tvam Asi” throughout these sections reinforces its transformative power, guiding the seeker toward liberation (Moksha) through self-knowledge.

Chandogya Upanishad: Ch-6/Part-1

Section 1: The Thirst for Knowledge

Invocation of the Peace Mantra from the Sama Veda
Mantra 1.1
OM! May my limbs, speech, and vital energies grow strong; may my eyes, ears, and all my senses flourish. All is Brahman, as revealed in the Upanishads. May I never deny Brahman, nor may Brahman ever deny me. May there be no denial or rejection between us. Rejoicing in the Self, may all virtues extolled in the Upanishads find their abode in me. OM! Peace, peace, peace.

The Story of Chandogya Upanishad Begins here:
Mantra 1.2
OM! Once there was a young boy named Shvetaketu, son of Uddālaka and grandson of Aruni. Observing his son at the age of twelve, Uddālaka said:

“Dear son, seek a teacher and study diligently, for no one in our lineage should remain a Brahmin in name only.”

Shvetaketu obeyed and devoted himself to the study of the Vedas under a teacher. At twenty-four, having completed his education, he returned home. However, he was now stiff-necked, arrogant, and full of self-will—a stark contrast to the humility expected of a true seeker of knowledge.

The Father’s Inquiry
Mantra 1.3

The Profound Question: The Gateway to Ultimate Knowledge

Uddalaka begins his highest teachings to his son, Svetaketu, with a question that resonates with the deepest seekers of truth:

येन श्रुतं श्रुतं भवति, अमतं मतम्, अविज्ञातं विज्ञातम्।

যেন শ্রুতং শ্রুতং ভবতি, অমতং মতং, অবিজ্ঞাতং বিজ্ঞাতম্।

“Do you know That, by knowing which, everything is known?
Do you know That by which the unheard becomes heard,
the unthought becomes thought,
and the unknown becomes known?”

This pivotal inquiry marks the beginning of an extraordinary journey into the nature of reality. Uddalaka challenges Svetaketu to go beyond superficial learning and delve into the essence of all existence.

The phrase “येन श्रुतं श्रुतं भवति, अमतं मतम्, अविज्ञातं विज्ञातम्” encapsulates the essence of the Upanishadic wisdom. It points to a singular, ultimate truth—the substratum of all creation—that, once realized, reveals the interconnectedness of all things.

This teaching is not merely theoretical; it is an invitation to experience the unity underlying the apparent diversity of the universe. Uddalaka’s question sets the stage for unveiling the profound concept of Sat (pure existence), the source and essence of all that is.

Mantra 1.4
Shvetaketu, taken aback, replied:
“What is that knowledge, revered father?”

The Teaching Begins
Mantra 1.5

Uddālaka began his instruction with profound examples:

“Dear son, let me explain. Consider a lump of clay. By knowing its essence, you understand all things made of clay. Though they appear different in form, they are nothing but clay, distinguished only by name and language, having no reality apart from their essence.”

Mantra 1.6
“Similarly, by knowing a single nugget of gold, you comprehend all objects made of gold. They may differ in shape or function, but their reality is nothing other than gold.”

Mantra 1.7
“Likewise, by understanding a piece of base metal, you grasp the essence of all objects fashioned from it. These distinctions are merely names, mere words, for the essence remains unchanged.”

“This is the nature of reality, my son. Through this knowledge, one sees the oneness behind all diversity.”

Shvetaketu’s Admission
Mantra 1.8
Humbled by his father’s wisdom, Shvetaketu confessed:

“Revered father, my teachers surely did not know this knowledge, for if they had, they would have imparted it to me. I now realize my ignorance. Please, father, teach me this supreme wisdom.”

Uddālaka, pleased by his son’s humility, responded:
“Come, dear boy. I shall teach you this profound truth.”

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Section 2: Birth of Three Elements

Mantra 2.1-4: The Primordial Truth of Existence

Sage Uddalaka begins by illuminating the fundamental truth of creation to his son Svetaketu:

“In the beginning, my son, there was Existence alone—pure Being, one without a second.”

Some philosophers, however, contend that everything originated from absolute non-existence, from nothingness. But Uddalaka refutes this notion with a profound question:

“How could Existence arise from Non-Existence? Can something come out of nothing?”

The sage emphasizes that such a proposition is untenable. Non-existence cannot give rise to existence. The foundation of creation is Existence itself, eternal and indivisible. This Existence—Sat—is the ultimate reality, the substratum of all that is.

One Becomes Many: The Divine Will to Create

The infinite Being, self-sufficient and complete, entertained a divine thought:

“Would that I were many! I shall create.”

Thus, the One became the many. The first manifestation of this divine will was Light (Tejas). Light, imbued with the same creative urge, thought:

“Would that I were many! I shall create.”

From Light emerged Water (Apas). Uddalaka explains that water, too, possesses a transformative nature. Whenever we see tears or sweat, it is light that manifests as water.

Water, continuing this divine progression, thought:

“Would that we were many! We shall create.”

From Water came Food (Annam), the sustenance of all life. Rain nourishes the earth, and through it, food is made abundant. Thus, Uddalaka explains the chain of creation, where each element arises from the preceding one, reflecting the cosmic unity of all things.

Discussion: The Sequence of Creation

In the Taittiriya Upanishad (2.1.1), a slightly different sequence of creation is described:

“From Self (Atman) arose Akasha (Space). From Akasha, Air. From Air, Fire. From Fire, Water. From Water, Earth.”

While the order may vary across texts, the essence remains the same: all elements arise from the same ultimate source—Sat. These descriptions are not meant to establish a rigid chronological order but to emphasize the principle that everything is rooted in the singular reality of Existence.

“All this is the product of Being, and hence, all is Being alone—one, without a second.”

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Section 3: The Origin of Life

Mantra 3.1-4: The Three Classes of Creatures

Uddalaka now shifts his focus to the origin of life itself. He declares that there are three primary categories of living beings:

1. The egg-born (Andaja)
2. The womb-born (Jarayuja)
3. The soil-born (Udbhijja)

These forms of life emerge from the interplay of the three fundamental elements—Light, Water, and Food.

The Divine Enters Creation

The Divine Being resolved to infuse life into these elements. He declared:

“I will enter these three—Light, Water, and Food. I will give them not only life but also names and forms.”

The process of creation involved the triplication of elements. The Divine Being divided each of the three elements into three parts and blended them. This process, known as Trivritkarana (Triplication), ensured that every physical manifestation contains all three elements in varying proportions.

Let’s Understand Trivritkarana in the Perspective of Modern Science.

The concept of Trivritkarana (Triplication) described in the Chandogya Upanishad offers a profound insight into the interconnectedness of creation. While it is rooted in metaphysical thought, parallels can be drawn to modern science and evolutionary theories to make this concept relatable and acceptable.

1. The Triplication and Modern Science:

In the Upanishadic view, creation involves the blending of three elements—fire (tejas), water (apah), and food (earth/prithvi)—to form all physical manifestations. Modern science, particularly in physics and chemistry, also acknowledges that all matter in the universe is composed of fundamental building blocks that combine in varying proportions.

• Atoms and Molecules: Just as the Upanishad speaks of elements blending, modern science identifies that all matter is made of atoms, which combine to form molecules. For example, water (H₂O) is a combination of hydrogen and oxygen. Similarly, carbon, hydrogen, nitrogen, and oxygen combine in various ways to create the molecules essential for life.
• Energy Transformation: The Upanishadic elements of fire, water, and earth can be loosely correlated with energy, liquid states, and solid states in physics. Energy transforms and interacts with matter to give rise to the diversity of the physical world, much like the Upanishadic description of triplication.

2. Evolution and the Upanishadic Perspective:

Darwin’s theory of evolution, which explains the diversity of life through natural selection and adaptation, aligns with the Upanishadic idea that all life forms are interconnected and arise from the same source.

• Common Origin of Life: Darwinian evolution posits that all life shares a common ancestor, evolving over time into various species. Similarly, the Upanishad suggests that all beings arise from the blending of the three elements, emphasizing a shared origin.
• Diversity from Unity: The process of triplication reflects how diversity arises from a unified source. In evolution, genetic variation and environmental factors lead to the differentiation of species, echoing the Upanishadic idea of multiplicity emerging from unity.

3. Systems Thinking in Biology and Trivritkarana:

Modern systems biology emphasizes that living organisms are complex systems where different components interact to sustain life. This holistic approach resonates with the Upanishadic view that all elements are interwoven and interdependent.

• Human Physiology: The Upanishad connects food to mind, water to prana (vital energy), and fire to speech. Modern science supports this interconnectedness:
• Food provides energy and nutrients essential for brain function (mind).
• Water is vital for cellular processes and energy production (prana).
• Fire, symbolizing metabolism, drives the biochemical processes that enable speech and movement.

4. Quantum Physics and Non-Duality:

Quantum physics, with its focus on the interconnectedness of particles and fields, provides a modern lens to view the Upanishadic teachings. The idea that every part of creation contains all elements resonates with the quantum concept of entanglement, where particles remain interconnected regardless of distance.

5. Cosmology and the Triplication Process:

The Big Bang theory, which describes the origin of the universe, can be seen as a modern parallel to the Upanishadic narrative of creation:

• The initial singularity (akin to Sat or the ultimate reality) expands and diversifies into matter and energy, much like the triplication process blending elements to create the cosmos.

The Upanishadic concept of Trivritkarana is not just a mystical idea but a profound metaphor for the processes of creation and interconnectedness that modern science increasingly acknowledges. By relating it to the blending of fundamental particles, the shared origin of life, and the unity underlying diversity, we can appreciate how ancient wisdom anticipated many principles that science is now uncovering. This harmony between ancient metaphysics and modern knowledge invites us to view creation as an integrated whole.

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Section 4: The Essential Truth of the Three Elements

Mantra 4.1: The Essence of Fire
Uddalaka explains the subtle nature of the elements:

• In Fire, the red color corresponds to Fire itself.
• The white aspect belongs to Water.
• The black aspect belongs to Food.

Thus, Fire is not purely Fire; it is a composite of all three elements.

Mantra 4.2-4: The Truth of the Sun, Moon, and Lightning
This principle applies universally:

• In the Sun, the red is Fire, the white is Water, and the black is Food.
• In the Moon, the same tripartite composition exists.
• Even in Lightning, the three elements are present in their subtle forms.

Uddalaka emphasizes that all modifications are merely names and forms (Nama-Rupa), superimposed on the underlying reality. The essence of all is the same—Sat.

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Mantra 4.5-6: The Wisdom of the Ancients

The ancients, through profound contemplation, realized this universal truth:

• Wherever they observed red, they understood it as the manifestation of subtle Fire.
• Wherever they saw white, they recognized it as the essence of subtle Water.
• Wherever black appeared, they identified it with subtle Food.The essence of Mantra 4.5-6 lies in the perception of unity within diversity and the recognition of the subtle elements in all forms of existence. Here’s a breakdown of its deeper meaning:
  

  1. Subtle Perception of Reality

  The ancients, through meditative insight and deep inquiry, recognized that all observable phenomena are not isolated entities but are composed of underlying subtle principles. The colors red, white, and black serve as symbolic representations of the three elements:

  1. Red symbolizes the essence of fire (Agni).
  2. White represents the essence of water (Apah).
  3. Black signifies the essence of food (Anna).

  This observation reflects the tripartite nature of creation, where every object is a combination of these subtle elements in varying proportions.

Mantra 4.7: Introduction to the Human Body

Sage Uddālaka turns Śvetaketu’s attention to the profound interplay of the elements within the human body. He declares:

“Whatever mysteries appeared to be unknown, dear boy, are but combinations of these very elements—fire, water, and food. This is the nature of all creation.

But there is more to understand. Know now how these three elements, upon reaching the human form, undergo a sacred division, transforming into threefold expressions within the body.”

With this insight, Uddālaka begins to unravel the intricate relationship between the elemental forces and the human constitution, setting the stage for deeper revelations about the subtle and gross manifestations of existence.

This realization reduced all objects to their fundamental constituents, transcending the superficial differences of name and form.

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The Ultimate Reality

Through these teachings, Uddalaka guides Shvetaketu to look beyond the physical and perceive the eternal substratum—Sat, pure Existence. By stripping away the external layers of name and form, one arrives at the ultimate truth:

Finally, Uddalaka declares:

“Eva Satyam”—“Truth alone exists.”

Even the three elements—Fire, Water, and Food—must ultimately be transcended to perceive the pure, undivided Existence that underlies all creation. In this realization lies liberation, the dissolution of duality, and the attainment of self-knowledge.

Section 5: The Triplication of Elements (Five Mantras)

Mantra 5.1: The Triplication of Food
Sage Uddalaka begins by explaining the profound connection between nourishment and the human constitution.

“When food is consumed, my dear, it undergoes a threefold transformation:

1. The grossest part, heavy and inert, is excreted as faecal matter.
2. The middling portion, substantial yet malleable, nourishes the flesh.
3. The subtlest essence, refined and pure, ascends to form the mind.”

Through this, Uddalaka emphasizes the direct link between the purity of food and the clarity of the mind, a cornerstone of Vedic wisdom.

Mantra 5.2: The Triplication of Water
“Water, too, undergoes a similar division upon consumption:

1. The grossest part is expelled as urine.
2. The middling portion circulates as blood, vitalizing the body.
3. The subtlest essence ascends to sustain the prāṇa, the life force.”

Thus, water is not merely a physical sustenance but the very fountain of vitality.

Mantra 5.3: The Triplication of Fire
“When fire is consumed, either in the form of warmth or as cooked food, it transforms:

1. The grossest part solidifies as bones, the framework of the body.
2. The middling essence forms marrow, nestled within the bones.
3. The subtlest part ascends, manifesting as speech, the vehicle of expression and truth.”

Fire, therefore, not only sustains but animates and empowers the individual.

Mantra 5.4: The Subtlest Effects
Uddalaka summarizes with profound clarity:
“Know this, dear boy:

• The mind is born of food.
• The prāṇa emerges from water.
• Speech arises from fire.”

Each element, though physical, holds within it the seed of subtle realities.

Mantra 5.5: Shvetaketu Seeks Further Elaboration
Eager to grasp the depth of his father’s teachings, Shvetaketu implores:
“Revered Sir, please explain this to me once more.”
The sage, ever patient, replies, “So be it, my dear.”

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Section 6: The Subtle Transformations (Six Mantras)

The Simile of Curd and Butter (Mantra 6.1)

“Dear boy, consider the process of churning curd. As the churning continues, the subtlest essence rises from within, transforming into clarified butter. Though unseen before, the butter was always present within the curd, simply awaiting the process to reveal itself.”

This powerful analogy illustrates the hidden potential within all things. Just as butter emerges from curd through refinement, the essence of truth and wisdom lies within, waiting to be realized.

Food Transforms into Mind (Mantra 6.2)

Similarly, when food is consumed, its finest essence rises upward, undergoing a sacred transformation. Uddālaka teaches:

“The mind, my son, is nothing but the essence of food.”

This profound statement reveals the intimate link between nourishment and consciousness, emphasizing the significance of mindful eating.

Water Transforms into Prāṇa (Mantra 6.3)

Likewise, when water is consumed, its subtlest essence ascends. This refined essence manifests as prāṇa, the vital life force that sustains all living beings. Through this process, water becomes the breath of life, essential for existence.

Fire Transforms into Speech (Mantra 6.4)

In a similar manner, when fire is partaken of, its most subtle essence rises, ultimately manifesting as speech. Uddālaka explains:

“Speech is born of the sacred fire.”

Fire, symbolizing transformation and purity, bestows the divine power of articulation, enabling humans to express thoughts and emotions.

The Subtlest Effects Reiterated (Mantra 6.5)

Summarizing these profound teachings, Uddālaka declares:

Mind is crafted from food.
Prāṇa is drawn from water.
Speech emerges from fire.

This sacred triad connects the physical and the subtle, forming the foundation of human experience and interaction.

Shvetaketu Seeks Greater Clarity (Mantra 6.6)

Still eager for deeper understanding, Shvetaketu humbly asks:

“Revered Sir, can you explain this further?”

The sage, embodying wisdom and patience, replies:

“Be it so, my son.”

This profound dialogue sets the stage for even greater revelations about the nature of reality and the interconnectedness of all life.

To explore more authentic teachings of the Upanishads, visit the Vedanta Society of New York, a trusted source for Vedantic wisdom.

Beyond Names and Forms Lies the One Reality

Through these teachings, Uddālaka gently dismantles Shvetaketu’s superficial pride, guiding him toward a realization of non-duality. Each element—food, water, and fire—demonstrates its transformative power, pointing to the ultimate truth:

The entire universe operates on subtle connections beyond mere names and forms.

Deeply rooted in the Chandogya Upanishad, these lessons inspire us to look beyond the gross and perceive the subtle, recognizing the eternal essence that underlies all of creation.

Next two parts of Chandogyo Upanishad Chapter Six are available. Links are here: Part-6B and Part-6C