Prajapati’s Instructions 

The ChAndogya Upanishad records the profound episode of Prajapati’s instructions to Indra and Virochana, guiding seekers on the path to Self-realization.

Introduction: ChAndogya Upanishad, Prajapati’s instructions

In this section, we will learn the ancient tale of Prajapati’s instructions to Indra and Virochana; we understand that spiritual realization transcends mere intellectual grasp.

The ChAndogya Upanishad, a revered scripture of the Sama Veda, is one of the most profound and voluminous principal Upanishads. Comprising eight chapters (Prapathakas) with numerous mantras, it explores philosophical truths through powerful stories and deep meditations. It ranks ninth among the Ten Principal Upanishads and derives its name from the Sanskrit word Chanda, meaning poetic meter or rhythm.

The first five chapters of the ChAndogya Upanishad focus on Karma Kanda (rituals) and Upasana Kanda (worship and meditation). In contrast, the final three chapters—Chapters 6, 7, and 8—form the Jnana Kanda, dedicated to Brahma Vidya, the supreme knowledge of the Self.

Brahma Vidya is the knowledge of the Absolute Reality—Brahman. Realization of this Truth leads to inner freedom and fearlessness, where the knower remains unaffected by the dualities of worldly life.

Prajapati’s Instructions to Indra and Virochana

This chapter serves as a guiding light for those who find it challenging to comprehend the vast and abstract teachings of Bhooma Vidya—the doctrine of the Infinite explored in Chapter 7. In contrast, Chapter 8 shifts the focus inward, making the teachings more personal, tangible, and experiential. It centers on the Heart as the symbolic seat of consciousness, the sacred abode of the Self (Atman). Though the Self resides within the body, it transcends all bodily and mental limitations.

At the heart of this chapter lies the profound allegorical tale of Prajapati’s instruction to Indra and Virochana. Through this story, we witness both the gods and the demons embark on a quest for Self-realization. However, their paths—and their destinies—diverge, revealing that true Self-knowledge is not merely an intellectual pursuit. It requires purity of heart, sincerity of purpose, and unwavering dedication. The story beautifully underscores that the realization of the Self is the fruit of spiritual maturity and inner refinement.

Through Prajapati’s step-by-step instructions to Indra and Virochana, we are gently guided from the realm of external appearances and deceptive identifications toward the inner revelation of the Atman—the fearless, deathless, and immortal Self that dwells within the heart of all beings.

In this post, sections 7 to 15 will be discussed.

Section 7: Prajapati’s Instructions to Indra and Virochana

(ChAndogya Upanishad 8.7.1–4)

In this powerful dialogue from the ChAndogya Upanishad, Prajapati’s instructions reveal the true nature of the Self to both gods and demons.

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Mantra 1: The Proclamation of the Self

स यो ह वै तत् परं ब्रह्म वेद, ब्रह्मैव भवति।
नास्याब्रह्मवित्कुले भवति।
तरति शोकं, तरति पाप्मानं, सर्वकामान् समश्नुते।
स यो ह वै तत् परं ब्रह्म वेद, ब्रह्मैव भवति।

English Translation:

“The Self (Ātman) is sinless, ageless, deathless, sorrowless, and beyond hunger and thirst. It is the essence of desire for truth and commitment to truth. This is the Self that must be sought and realized. One who knows and realizes this Self attains all the worlds and fulfills all desires.”

 Analysis: 

Above Instructions were announced once in a common gathering of gods and demons.

Prajapati here reveals the supreme nature of the Self—untouched by time, duality, or suffering. This mantra resonates with the central Mahāvākya of the Upanishads: “Tat Tvam Asi”—“You”“ are That.” The Atman is Akshara, the imperishable, and by realizing It, one transcends all limitations. Note how desire (Kama) is refined here — not for objects, but for Truth and Liberation (Moksha).

In the ChAndogya Upanishad, Prajapati’s instructions to both the devas and asuras begin with a universal quest: “What is the Self that is free from sorrow, old age, and death?”

Mantra 2: The Quest Begins

Sanskrit
तदेतच्छ्रुत्वा देवा असुरा चूचुः—“एतदन्वेष्टव्यम्, एतज्ज्ञातव्यमिति।” ते इन्द्रो देवतानां, विरोचनः असुराणां, ते ह समारभ्यागच्छञ्छिरसा पाणौ समिधं गृहीत्वा, ब्रह्मचर्यमुवासतुः।

Upon hearing this, both the gods and the demons said, “This Self must be sought after and realized.” Indra went on behalf of the gods and Virochana on behalf of the demons. Both approached Prajapati with sacrificial fuel in hand and undertook the discipline of brahmacharya (celibate austerity).

Analysis: ChAndogya Upanishad, Prajapati’s instructions

This marks the beginning of a symbolic and spiritual journey. Carrying samidh (sacrificial wood) is emblematic of devotion, humility, and readiness for transformation. That both gods and demons respond shows that every being longs for Self-knowledge — though their motives may differ. The duality here foreshadows the contrast in comprehension between Indra (divine discernment) and Virochana (materialism).

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Mantra 3: Austerity and the Sacred Dialogue

स तावुवासतुः पञ्चत्रिंशद्वर्षाणि ब्रह्मचर्यं। तावुवाच प्रजापतिः—”कस्मिन्नर्थे युवां ब्रह्मचर्यं चरथः?” तौ ऊचतुः—“श्रुतं भगवतः—य आत्मा पापमकृतमजरममृतं अबयमनेनात्मना सर्वान्कामानाप्त्वा सर्वान्ल्लोकान्जयति। स एषोऽस्माकं भगवन्ब्रूहि” इति।

English Translation:

They observed brahmacharya for thirty-two years. Then Prajāpati asked, “Why have you undertaken this discipline?” They replied, “We have heard, O Lord, that the Self is sinless, ageless, deathless, and fearless. By realizing this Self, one attains all desires and all worlds. Please teach us this Self.”

Analysis:
Thirty-two years of discipline (symbolic or literal) reflect the purification of the inner instrument (antahkarana). The aspirants seek immortality and total fulfillment — not through sense pleasures but through realization of the imperishable Ātman. This eagerness is a mark of Mumukṣutva — the longing for liberation.

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Mantra 4: The First Teaching on the Self

ताभ्यां होवाच—“य एष अक्शिणि पुरुषः, एष आत्मा” इति। “अमृतोऽभयः, एष ब्रह्म” इति। तौ ऊचतुः—“य एष अक्शिणि पुरुषः, तमेनं पश्याम, यमेनं पश्याम?” इति। ताभ्यां होवाच—“य एनं पश्यथ, एष आत्मा” इति।

To them, Prajāpati said, “The person that is seen in the eyes — that is the Self. He is immortal, fearless, and Brahman.” They asked, “O Lord, is the one we see in the water or the mirror that same Self?” Prajapati replied, “The very one you see — that is the Self.”

Analysis:
Here, Prajapati introduces a preliminary teaching, using the visual metaphor of the eye and reflection. This is symbolic, not literal. The puruṣa seen in the eye is an indirect way to lead the seeker inward. But the ambiguity in their question — whether it refers to external image — reflects their immature understanding, especially that of Virochana, who takes it literally. This sets the stage for deeper teachings in the next sections.

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Through the progressive revelations of ChAndogya Upanishad, Prajapati’s instructions, and the concept of the Self (Atman), it is stripped of all superficial identifiers.

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Section 8 [Five Mantras]: 

 Section 8 (8.8.1–5)

Indra Returns: Questioning the Nature of the Self

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Mantra 1 (8.8.1)

इन्द्रः तु एषां मध्यम एव प्रति उपावृत्तः।
न एष आत्मा अनुपश्यामि दुःखेन सुप्तः,
प्रियम् अपि एष न पश्यति स्वप्ने न पश्यति,
मृत्युम् एव इव एष अनुपश्यति।

But Indra turned back from the midway.
He thought, “This cannot be the Self. In sleep, the Self suffers; it sees no pleasures, not even dreams. It is as if it becomes non-existent — like death.”

Unlike Virochana, who was satisfied with the bodily reflection as the Self, Indra reflected more deeply. He realized that during deep sleep, the bodily and mental faculties become inactive. If the reflection in the water was truly the Self, how can it disappear in sleep? Why is there no awareness of joy or sorrow, no experience of dreams or desires? Indra intuitively understands that which ceases to be experienced cannot be the eternal Self. This is a crucial Vedantic insight — the Self never ceases to exist, even when the body and mind do. Thus begins Indra’s deeper journey toward true Self-knowledge.

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Mantra 2 (8.8.2)

स एतं एव उपशान्तम् आत्मानम् उपसद्ग्राय पश्यति।
अथ अस्मात् शरीरा उत्क्रम्य परम ज्योतिः उपसंपद्य
स्वेन रूपेण अभिनिष्पद्य
तद एष आत्मा इत्य् अचक्षते।

He sees this peaceful Self, having departed from the body, reached the Supreme Light, and manifested in its own true nature. This is what is declared as the Self.

This profound mantra describes the realization of the Self as it truly is — beyond the body, beyond the mind, luminous, peaceful, and untouched. When the jiva (individual self) transcends bodily identity and merges into the Param Jyoti (Supreme Light), it shines in its Sva-rūpa — true nature. Vedanta identifies this Self as sat-chit-ānanda — Existence, Consciousness, Bliss. This is not an act of seeing with eyes but of inner realization.

Indra realizes that the true Self (Ātman) is not an object visible to the physical eyes. Rather, it is the seer—the very source that enables all seeing yet itself remains unseen. This Self is the unchanging witness consciousness present in all states—waking, dreaming, and deep sleep—remaining constant while the world of appearances fluctuates.

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Mantra 3 (8.8.3)

स होवाच प्रजापतिः — यथैष एष
एतस्मिन्न् शरीरे सन्धाय
नन्दत्य् एवम् एष आत्मा,
यथैष एष एतस्मिन् शरीरे सन्धाय
न शोचति,
एष आत्मा इत्य् उपासीत।

English Translation:
Prajāpati said, “Just as this one, being centered in this body, rejoices, so does this Self. As he, being centered in the body, does not grieve, so does this Self. Therefore, meditate upon this as the Self.”

Commentary:
Here Prajapati points toward the joyous, grief-less nature of the Self when it’s rightly understood. Indra is being told that as long as the Self is wrongly identified with the body, there will be suffering. But the real Self, when realized, is always in bliss. The Upanishadic command — “Eṣa ātmā iti upāsīta” — is a directive to meditate on this Self alone, for it alone is the Truth.

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Mantra 4 (8.8.4)

Sanskrit (Original):

स यः अयं पुरुषे,
स यः असौ आदित्ये,
स एकः — स एष आत्मा।
एतद् अमृतम्, एतद् अभयम्, एतद् ब्रह्म।

English Translation:
He who is in the person (body) and he who is in the sun — He is One. He is the Self. This is the immortal, the fearless; this is Brahman.

Commentary:
This mantra confirms the non-dualistic identity between the inner Self and the cosmic Self. The Self within this individual is the same as the Self in the sun, the all-pervading consciousness. This is the highest statement of Advaita Vedānta — there is no second. The Self is not merely individual but universal and absolute. It is immortal (amṛtam), fearless (abhayam), and Brahman itself.

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Mantra 5 (8.8.5)

Sanskrit (Original):

तद् एष श्लोकः अभिगीतः भवति —
न सा विद्या याया मृत्युं तीर्त्वा लोकान् जायते पुनः।
अथ सा विद्या या या आत्मनि एव अखिलं भूतं विजानाति।

A mantra is sung in this regard: That is not real knowledge by which one overcomes death and is born again in worlds. That alone is true knowledge by which one sees all beings in the Self itself.

Commentary:
This verse is poetic yet philosophical. Mere escape from death to gain heaven or another rebirth is not liberation. True knowledge (Vidya) is Self-Realization, by which one sees all beings as the Self and the Self as all beings — echoing the Isha and Mundaka Upanishads. Liberation lies not in escaping the cycle but in knowing one was never in bondage to begin with.

Chandogya Upanishad: Chapter 8, Section 9 (Mantras 1–3)

Indra Returns Again — Realizing the Fault in Bodily Identification

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Mantra 1 (8.9.1)

Sanskrit (Original):

स होवाच —
“यथैव एनं क्लिन्नः क्लिन्नं भवति, अलङ्कृतः अलङ्कृतं, स्रग्वी स्रग्विणं, अलभ्यं च एनं कुर्वन्ति, तथा एनं पश्यामि। अन्धः हि एष आत्मा भवति, विकलः ह विकलः, हतः हतः, एष न एष आत्मा इति।”

He (Indra) said, “Just as when the body is wet, its reflection appears wet; when adorned, the reflection is adorned; when garlanded, the reflection is garlanded; when the body is touched, the reflection seems touched — so I see this. If the body is blind, the Self appears blind; if the body is disabled, the Self appears disabled; if slain, the Self appears slain. Therefore, this cannot be the Self.”

Here, Indra demonstrates spiritual discrimination (viveka). Initially, he accepted the reflection-in-the-eye as Self (as taught earlier), but upon introspection, he found flaws. The reflection merely mimics the body and cannot be the true Self, which is independent, eternal, and unchanging.

Indra’s reasoning is both subtle and incisive: if the body becomes blind, physically disabled, or dies—and the so-called “self” appears to share the same fate—then this self cannot be independent or eternal. It is clearly subject to change and destruction. But this directly contradicts Prajāpati’s original teaching, which described the true Self (Ātman) as free from aging, death, and sorrow (ajara, amara, aśoka). Therefore, with clarity and conviction, Indra rejects the identification of the body as the Self.

This marks a powerful application of the Vedāntic method of negation—neti neti (“not this, not this”). By discerning what the Self is not, Indra moves closer to the unconditioned Reality that lies beyond all names and forms.

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Mantra 2 (8.9.2)

Sanskrit (Original):
स ह पुनः एवास्यैव ऋचः प्रतीताय प्रत्युपाविवेश हस्तौ जुह्वानः।
तम् होवाच प्रजापतिः —
“शिवम् खलु त्वम् समनुशशासिथ सह विरोचनेन, सम्प्रतिष्ठमानः इव। किं नु उ पुनः प्रत्यागतः?”

स होवाच —
“यथैव एष क्लिन्नः क्लिन्नं भवति, अलङ्कृतः अलङ्कृतं, स्रग्वी स्रग्विणं, एवं एव एष—अन्धः अन्धम्, विकलः विकलं, हतः हतं करोति, न एष आत्मेति।”

English Translation:
Then Indra, having realized the inadequacy of the previous teaching, returned again with folded hands. Prajāpati said to him:
“You left earlier satisfied, along with Virochana. What brings you back now?”

Indra replied:
“When the body is wet, the reflection appears wet; adorned, the reflection is adorned; garlanded, it appears garlanded. Similarly, if the body is blind, the reflection appears blind; if Person with physical impairments, the reflection appears Person with physical impairments; if dead, the reflection appears dead. Therefore, this cannot be the Self.”

Vedantic Commentary:
This exchange shows the difference in receptivity between Indra and Virochana. Virochana took the teaching at face value and left, identifying the body as the Self, which he later taught to the Asuras — leading to materialism and egoism in their tradition.

Indra, however, used reason and memory of Prajapati’s initial declaration: that the Self is pure, deathless, and blissful. Seeing inconsistency, he returns — this is a seeker’s humility and commitment to truth (satya-niṣṭhā).

Prajapati acknowledges that Indra is ready for the next level.

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What happens when both devas and asuras seek Brahma Vidya? The story of Prajapati’s instructions to Indra and Virochana unfolds in the Chandogya Upanishad.

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Mantra 3 (8.9.3)

स होवाच प्रजापतिः —
एष एव एष आत्मा,
न एष आत्मा इति —
स त्वम् एतया एव निराकृत्या
शरीरम् आत्मानम् इत्य् एव उपासते।
स यदीदृशम् आत्मानम् इत्य् उपास्ते —
क्षणं जीवति,
अथ एनम् अन्ये उपजीवन्ति।

अथ होवाच प्रजापतिः —
इन्द्र!
एष एव आत्मा,
न एष आत्मा इत्य् उपास्यते।
तिष्ठ त्रिंशतं वर्षाणि,
शं ते ब्रह्म वक्ष्यामि।

Prajāpati said:
“That (bodily form) is not the Self. Those who worship the body as the Self are misled. One who considers such a transient form to be the Self lives only for a brief time and becomes a means for others to exploit.

Then Prajāpati said:
Indra! This is not the Self. Stay for another thirty-two years, and I shall explain it to you properly.”

This mantra strongly warns against the delusion of identifying the body as the Self. When one mistakes the perishable body for the imperishable Ātman, life becomes confined to transience, mortality, and vulnerability. Such a person remains entangled in dependence—driven by karma, enslaved by desires, and molded by societal expectations and egoic patterns. As the mantra puts it: “anyaiḥ upajīvanti”—they become a resource for others, lived upon by others. In other words, they lose their spiritual autonomy and become instruments in the hands of external forces.

Prajapati now sees that Indra is ready for the next inner unveiling — the knowledge of Mind-Self, Dream-Self, and beyond. He instructs Indra to stay for another 32 years, a symbol of patience, purification, and preparation. The Upanishadic path is gradual, unfolding from gross to subtle to causal to the transcendental Self.

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 Summary of Section 9:

• Indra realizes that the reflection, or bodily Self is not the true Self.

• He returns to Prajapati, seeking deeper knowledge.

• Prajāpati recognizes and honors Indra’s growing insight, yet prepares him for a deeper revelation by instructing him to stay for another 32 years. This highlights a profound truth: Self-knowledge is not gained through momentary flashes of understanding but through sustained sādhanā and the cultivation of a subtle, discerning intellect. True realization demands time, inner refinement, and unwavering perseverance.

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In the next section, Indra is introduced to an experience that is not conditioned by the characteristics of the physical body.

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Section 10: The Self in the Dream State (Svapna Avasthā)

(ChAndogya Upanishad 8.10.1–4)

तं ह वा एतमात्मानं स्वप्ने महानन्दं पश्यन्तमन्यं नान्यं पश्यति, स आत्मा, अमृतोऽभयः, ब्रह्मेति।
इत्युक्त्वा प्रजापतिरुपशशाम।

Prajāpati said, “That which you see in the dream state, who experiences great joy and sees only himself and no one else — that is the Self, the immortal and fearless Brahman.” Saying this, Prajāpati became silent.

In this mantra, Prajāpati refers to the svapna-avasthā — the dream state — as a deeper level of understanding the Self than the waking state. The dreamer is independent of the limitations of the physical body. The Self rejoices inwardly, seeing no other. This aligns with the teaching in the Mandūkya Upaniṣad, where the dream state reflects the subtle mind-world. Yet, this is not the final Self — it is a subtle form (liṅga-śarīra), still conditioned by impressions (vāsanās).

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Mantra 2 (8.10.2)

स ह वा एष एतेन सन्नपि न मृतः, सन्नपि न हतः, अपि च स्वप्ने हन्यते, भीष्यति, इव रोदिति, इव।

Indeed, even though he is not dead, nor injured, in dreams he seems to be killed, or to feel fear, or to cry.

This verse introduces a subtle doubt: If the Self in a dream is truly immortal and fearless, why does it experience fear, death, or sorrow in dreams? These impressions prove that the svapna-ātmā is not the Paramātman. It is still limited and affected by subtle ignorance (avidyā), manifesting duality and suffering within the dream.

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Mantra 3 (8.10.3)

तं ह पुनरैत्य प्रपन्न इव, उपगतमिवोवाच प्रजापतिः — यदागतः स इन्द्रः।

Translation:
Indra again returned to Prajāpati, as though he had surrendered himself. Prajāpati said to him, “Welcome back Indra.”

Vedantic Commentary:
Indra’s continued return symbolizes the sādhaka — the seeker — who discerns deeper truths step by step. The humility in Indra’s return reveals the spiritual maturity that questions superficial answers. The false identification with dream experiences is now questioned.

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Mantra 4 (8.10.4)

स ह प्रजापतिमुवाच — भगवन्, य एष स्वप्न एष आत्मेति,
स ह वा एष एतेन सन्नपि न मृतः, सन्नपि न हतः,
अपि च स्वप्ने हन्यते, भीष्यति, इव रोदिति, इव।
नाहं भगवन्, एष आत्मेति।

Indra said, “Revered sir, that which you described as the Self in the dream state — even though he is not actually killed or injured, still he appears to be killed or feels fear or grief in dreams. Hence, I do not think this is the Self.”

Commentary:
This is a pivotal moment. Indra displays viveka — discernment — rejecting identification with the dream Self. He understands that what is subject to fear, sorrow, and limitation cannot be the Ātman. This points toward the Turiya, the transcendental Self that is beyond waking, dreaming, and deep sleep — the essence of non-dual Vedanta.

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Summary:

In Section 10, the Upanishad takes us into a subtler examination of the Self by analyzing the dream state. While subtler than the gross waking experience, the dream state is still marked by duality, fears, and projections — thus, not the Supreme Self. Indra’s spiritual intelligence shines as he begins to see through these layers of illusion, preparing us for the teachings in Section 11, where Prajapati introduces the Self as experienced in suṣupti (deep sleep).

Section 11: The Self in Deep Sleep (Suṣupta Avasthā)

(ChAndogya Upanishad 8.11.1–3)

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Mantra 1 (8.11.1)

स य एष सुप्तः समस्तः समाहितः
न किञ्चन कामं कामयते
न किञ्चन स्वप्नं पश्यति,
स आत्मा, अमृतोऽभयः, ब्रह्मेति।

Prajāpati said, “When a person is asleep, completely tranquil, at peace with himself, desiring nothing and seeing no dreams — that is the Self. That is the immortal, the fearless. That is Brahman.”

This mantra elevates the inquiry from the dream state to deep sleep (susupti), where the ego and mind rest, and duality ceases. In susupti, the Jiva does not experience the world or any desires. This appears to be a non-dual state. But, as Indra rightly questions, the absence of knowledge or awareness (“I am”) in that state presents a philosophical challenge: Is ignorance truly bliss? Or is it a void? Advaita resolves this later by revealing that Turiya, the fourth state, is the substratum even of deep sleep.

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Mantra 2 (8.11.2)

स ह प्रजापतिमुपसंपेदे — स होवाच — यथागतोऽसि, स इन्द्रः।
स होवाच — भगवन्, य एष सुप्त एष आत्मेति, स नाहं भगवन्, एष आत्मेति।
न हि जानात्यस्मिन्नवस्थाने — अहमस्मि, न परमाणी इति। नाहं भगवन्, एष आत्मेति।

Translation:
Then Indra approached Prajapati once again. Prajapati asked, “Welcome, Indra! What brings you back?”
Indra replied, “Revered Sir, you said the Self is the one in deep sleep. But in that state, he does not know ‘I am this,’ nor does he know anything else. It seems like total ignorance. I do not believe this can be the Self.”

Indra displays sharp Viveka (discernment). He observes that in deep sleep there is no conscious awareness — no self-recognition, no perception. Therefore, how can that unknowing condition be the ultimate Self? This is crucial: Self-realization is not unconsciousness but pure consciousness beyond objects. Indra understands that even in the peaceful deep sleep, something is lacking — namely, conscious presence (cit).

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Mantra 3 (8.11.3)

स होवाच — एवं ह स्म, यथात्थ त्वं, इन्द्र। एष तु आत्मा न्वन्यः कुतः स्यात्।
उप विश्य यथोक्तेन ब्रह्मचार्येण पञ्चवर्षाण्यतिष्ठत्।
तस्मादाहुः — शतं ह वै संवत्सराणि प्रजापतिमौपसदद् इन्द्रः ब्रह्मचार्यं चरन् इत्युपनिषदं।

Translation:
Prajapati said, “Indeed, Indra, as you have rightly said. But where else could the Self be found?”
He then asked Indra to remain for five more years practicing austerity. Thus, it is said, Indra lived a disciplined life as a student of sacred knowledge with Prajapati for one hundred and one years.

This mantra beautifully captures the tapas (spiritual discipline) of a true seeker. Indra’s persistence reflects sadhana chatustaya — especially mumukṣutva (intense desire for liberation). The statement “where else could the Self be?” hints that the Self pervades all three states — waking, dreaming, and deep sleep — yet is not limited by any of them. Prajapati is preparing Indra to receive the highest knowledge of the fourth state — Turiya — which transcends all experiential modes.

Summary: Journey to Turiya Begins

Section 11 highlights that deep sleep provides peace and fearlessness, yet it lacks awareness and knowledge of Self. This incomplete realization compels Indra to go further. The Upanishadic message becomes clear:

Neither the waking self, nor the dreamer, nor the sleeper is the true Self. The Self is the Witness of all three.

This prepares the stage for the final revelation — Turiya, the pure consciousness, beyond waking, dreaming, and deep sleep.                                                                       

Section 12: The Supreme Self—The Seer, Hearer, Thinker, Knower

(ChAndogya Upanishad 8.12.1–3)

स होवाच — य एवं पश्यति, य एवं मन्यते, य एवं विजानाति —
“अहं मन्ये, अहं विजानामीति,” स आत्मा, इदममृतं, अभयं, ब्रह्मेति।
तदेतदुपनिषतं निगदितं — इति।

Prajāpati said: “He who sees in this way, who thinks in this way, who knows in this way —
‘I am the thinker, I am the knower’—he’ is the Self. This is the immortal, the fearless. This is Brahman.”
Thus is the teaching of the Upaniṣad concluded.

Vedantic Commentary:
This mantra reveals the true Self (Atman) as pure consciousness, not the experiencer of waking, dreaming, or sleeping. The real Self is the witness, the seer (draṣṭā), thinker (mantra), and knower (vijñātā). It is not an object of knowledge but the illuminator of all states and experiences.

It is not what you experience, but that you are aware — that awareness is the Self.

This Self is fearless because it is unchanging, birthless, and deathless. It is Brahman, the infinite reality, recognized in one’s own” awareness—”Aham BrahmAsmi.”

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Mantra 2 (8.12.2)

स एष एतस्मिन्पुरुषे गुहायां निहितोऽस्मिन्नन्तः —
यं वेद, स वेदितव्यम्, तस्य ता एव शिखा,
तस्यैष एव शुक्रः, स एष आत्मा, इत्याचक्षते।

Translation:
This Self is hidden in the heart of all beings.
He who seeks to know it attains that which must be known.
This is the shining essence — this is the Self, so declare the wise.

This reiterates the Upaniṣadic emphasis: the Self resides in the “heart-cave” (guha)—a metaphor for the intellect purified by contemplation. It is not to be sought outside, but within, as Self-revealing Awareness. The phrase “yam veda, sa veditavyam” reminds us: the one who knows this Self knows all that is to be known.

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Mantra 3 (8.12.3)

(Often considered the final seal of the teaching)

इत्युपनिषत्संदेशः समाप्तः।

Translation:
Thus ends the message of the Upaniṣad.

The teaching now concludes, having led the student (Indra) from gross identification with the body, through subtler layers of experience (dream and deep sleep), and finally into the Self beyond experience — Turiya, the ever-present, unchanging witness consciousness. This is the essence of Advaita Vedanta.

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Section 13: The Self as the Inner Controller

(ChAndogya Upanishad 8.13.1)

श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्ये।
अन्धाच्छबलं प्रपद्ये शबलादन्धं प्रपद्ये।
अन्धाच्छबलं प्रपद्ये शबलादन्धं प्रपद्ये।

Translation:
“I take refuge in the dark from the variegated; I take refuge in the variegated from the dark.
I take refuge in the blind from the variegated; I take refuge in the variegated from the blind.
I take refuge in the blind from the variegated; I take refuge in the variegated from the blind.”

This mantra employs symbolic language to express the transition between different states of consciousness and the realization of the Self beyond dualities. The terms “dark,” “variegated,” and “blind” can be interpreted as metaphors for ignorance, diversity, and lack of perception, respectively. The repetition emphasizes the cyclical nature of seeking refuge in one state from another, ultimately pointing towards the need to transcend all dualities to realize the Self, which is beyond all attributes and distinctions.

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Section 14: The Self as Space (Akasha)

(ChAndogya Upanishad 8.14.1)

आकाशो वै नाम नामरूपयोर्निर्वहिता।
ते यदन्तरा तद्ब्रह्म तदमृतं स आत्मा।
प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशो विशां यशोऽहमनुप्रापत्सि।
स हाहं यशसां यशः श्येतमदत्कमदत्कं श्येतं लिन्दु माभिगां लिन्दु माभिगाम्।

Translation:
“Space (akasha) is indeed the expander of name and form. That which is within them is Brahman; that is the immortal; that is the Self.
I take refuge in the assembly hall of Prajapati; I attain fame among the Brāhmaṇas, fame among kings, and fame among the people; I have attained fame.
I am the fame among the famous. May the white (purity) eat the desired; may the desired eat the white; may the moon not go away; may the moon not go away.”

Vedanta Commentary:
This mantra identifies space (akasha) as the substratum in which name and form (nāma-rūpa) manifest. The Self (Atman) is described as the Brahman that exists within this space, highlighting its immortality and fearlessness. The subsequent verses express a devotee’s aspiration to attain fame and recognition among various societal groups, symbolizing the spiritual seeker’s journey towards self-realization and liberation. The references to “white” and “moon” symbolize purity and serenity, essential qualities for the realization of the Self.

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Section 15: The Lineage of the Teaching and the Path to Liberation

(Chāndogya Upaniṣad 8.15.1)

तद्धैतद्ब्रह्मा प्रजापतये उवाच।
प्रजापतिर्मनवे मनुः प्रजाभ्यः।
आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य।
कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वेन्द्रियाणि सम्प्रतिष्ठाप्य।
अहिंसन्सर्वभूतान्यन्यत्र तीर्थेभ्यः।
स खल्वेवं वर्तयन्न्यावदायुषं ब्रह्मलोकमभिसम्पद्यते।
न च पुनरावर्तते न च पुनरावर्तते॥

Translation:
“This knowledge was imparted by Brahma to Prajapati; Prajapati taught it to Manu; Manu taught it to the people.
One who, having studied the Vedas in the house of a teacher, according to the prescribed rules, and having completed all duties, settles in a household, in a clean place, continues to study the scriptures, instructs virtuous people, controls all the senses in the Self, and does not harm any living being except at holy places—
Such a person, living thus throughout life, reaches the world of Brahman and does not return again, does not return again.”

Suggested Links : To expand your journey through Vedāntic wisdom and Self-inquiry, explore these connected insights:

1. 🔗 Essence of Kena Upanishad
   To deepen your understanding of the Self as the unseen seer and unheard hearer, explore the profound insights of the Kena Upanishad.

2. 🔗 Mundaka Upanishad—Path to Supreme Knowledge
   Discover how true knowledge (para vidyā) leads one beyond mortality in the teachings of the Mundaka Upanishad.

3. 🔗 Mandukya Upanishad: The Nature of Om—Part 1
   For a unique perspective on consciousness and the Self, study the four states described in the Mandukya Upanishad.

4. 🔗 The Most Important Thing to Carry All the Time
   Learn how equanimity, rooted in Self-awareness, helps us navigate life’s ups and downs with balance and clarity.

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Ultimately, the ChAndogya Upanishad, Prajapati’s instructions, reveals that the true Self is not subject to the body’s fate but is untouched, eternal, and free.

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Conclusion:

Indra lived in the abode of Prajapati and performed intense austerities for one hundred and one years. He did this to gain the highest knowledge — the knowledge of the Self. Even today, people speak of this incredible dedication. They say, “Look at Indra — so powerful, so intelligent — and yet he had to undergo years of discipline and hardship just to realize the truth of the Ātman!” This shows how precious and subtle this Supreme Knowledge is. It cannot be gained through intellect alone. It demands purity, patience, and unwavering determination.

Readers are requested to know more on “deep sleep” from my blog post on maNDukya Upanishad. Mantra-2 is most important which is given below: Mantra 2:  (Mandukya Upanishad): All this is verily Brahman. (ब्रह्मायमात्मा ब्रह्म) ” Ayam atma Brahma” There is nothing that is not Brahman. The Personal Self is the impersonal Brahman. (सोऽयमात्मा चतुष्पात् ) It has four aspects (states), also known as four quarters. “Ayam atma Brahma” is one of the four mahaVakyas from four Vedas. It signifies the realization that who I am really is that same Brahman. The word “chatuShpad” (चतुष्पात् )refers to the four aspects of Consciousness. Three states of Consciousness: 1) Waking[GROSS], 2) Dreaming [SUBTLE] and 3) Deep Sleep [CAUSAL]. Fourth is the Reality which is the Background of all states. Details to be known from the following verses.

The link for reading text in Sanskrit is here: Chandgoya Upanishad 

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. ChAndogya Upanishad: Translated by Swami Gambhirananda.
7. EIGHT UPANISADS—VOL. 1 with commentary by Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
9. A-U-M Awakening to Reality: By Dennis Waite***
10. Panchadasi: Swami Vidyaranya:
11. Information is available on the internet.

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