The Chhandogya Upanishad: The Grand Tapestry of Cosmic Consciousness

By Dr. Suka Dev

My dearest seeker, you hold in your hands not merely a book, but a timeless invitation—an immersive journey into the very heart of reality as revealed by the Chhandogya Upanishad. This profound scripture, meticulously re-envisioned for the contemporary mind, is a luminous guide for every earnest soul, poised to illuminate the path to the boundless Self and redefine what a spiritual best seller can truly be. Prepare to transcend the ordinary, for within these pages, ancient truths will unfold not as abstract doctrine, but as a living, vibrant narrative, guiding you toward ultimate liberation. This translation is inspired by the profound work of Swami Nikhilananda, but it's been completely rewritten to offer a fresh, accessible, and engaging experience for today's seeker. Think of it as taking a timeless classic and giving it a vibrant, new voice that speaks directly to your heart. Our aim is to make these transformative insights not just understandable, but truly lived.

Shānti Mantra

The Invocation of the Inner Flame

.. atha chāndogyopaniṣat ..

oṃ āpyāyantu mamāṅgāni vāk prāṇaś cakṣuḥ

śrotram atho balam indriyāṇi ca sarvāṇi |

sarvaṃ brahmaupaniṣadaṃ mā'haṃ brahma nirākuryām

mā mā brahma nirākarot |

anirākaraṇam astu anirākaraṇaṃ me'stu |

tadātmani nirate ya upaniṣatsu dharmāḥ

te mayi santu te mayi santu ||

oṃ śāntiḥ śāntiḥ śāntiḥ ||

Let the journey inward begin…

Om. Let my limbs be filled with strength. Let my voice be clear. Let my breath flow freely. Let my vision be sharp. Let my ears truly hear. Let power fill my being, and every sense shine awake.

All that exists—seen or hidden—is Brahman, and all the Upaniṣads are the breath of that eternal wisdom.

May I never deny that truth. May that truth never deny me. Let no veil fall between us— not by fault, not by fate.

Let there be only clarity. Let there be only communion.

And may every noble path hidden in the Upaniṣads, rooted in the soul, awaken fully in me. Let them rise in me. Let them live in me.

Om. Peace. Peace. Peace.

Introduction: Echoes of Eternity

This mantra is not just a beginning—it’s a declaration of readiness. The seeker stands on the edge of the sacred, invoking vitality, alignment, and protection from doubt. It’s the key that opens the door to the vast, sonorous chambers of the Chāndogya Upaniṣad—where every verse is a river flowing toward the sea of Self.

This Upaniṣad is not to be read. It is to be entered.

The Chhandogya Upanishad, a venerable and foundational text, is inextricably woven into a larger Vedic tapestry known as the Chāndogya Brāhmaṇa, also revered as the "Ritual of the Chanters of Hymns." This comprehensive work was initially brought to scholarly attention, revealing its unique structure. The entire composition traditionally encompasses ten chapters, with the initial two chapters understood to constitute the Brāhmaṇa proper, focusing on rituals. The remaining eight chapters form the very heart of the Chāndogya Upaniṣad, delving into profound spiritual philosophy. A discerning eye quickly perceives significant differences in arrangement and style between these two segments, suggesting they are productions of remarkably distinct, yet undeniably ancient, eras.

The Chāndogya Brāhmaṇa, the preceding portion, is rich with the practical wisdom of ancient life. Its first chapter unfolds across eight hymns, each dedicated to the sacred ceremony of marriage and the essential rites observed at the birth of a child. An initial hymn, recited during a marriage oblation to Agni, seeks prosperity for the newly wedded couple. Another invokes blessings for a long life, supportive relatives, and abundant progeny. A third reveals the solemn marriage pledge, a profound spiritual covenant where the bridegroom declares to his bride a deep spiritual unity of hearts. Further hymns invoke the benevolent energies of Agni, Vāyu, Candramas (Moon), and Sūrya (Sun) to bless the couple and ensure healthful children. A subsequent mantra guides the offering of oblations upon a child's birth, culminating in heartfelt prayers for the child's well-being—that it be healthy, prosperous, and powerful, not frail, impoverished, or mute—and for an abundant flow of wealth.

The second chapter of the Chāndogya Brāhmaṇa continues this practical wisdom. Its first hymn is a powerful invocation addressed to Earth, Agni, and Indra, seeking blessings for wealth, health, and prosperity. Subsequent mantras guide oblations to cattle, revered ancestors (manes), Sūrya, and various lesser deities. A distinct hymn offers a curse upon troublesome creatures like worms, insects, and flies, while the final mantra, concluding the marriage ceremony, invokes a general blessing upon all involved.

The Chāndogya Upaniṣad itself then commences, comprising the remaining eight Adhyāyas (chapters) of the complete Brāhmaṇa.

Unveiling the Cosmic Self: A Chapter-by-Chapter Journey

The First Adhyāya of the Upanishad, corresponding to the third chapter of the larger Brāhmaṇa, unfolds across thirteen profound sections. It commences with a sublime description of the Supreme God, revered as Udgītha, "the Most High." This section then unveils a majestic cosmic hierarchy emanating from this Supreme Being: the great seven principles—Ramā, Vāyu, Vāk, Rudra, Soma, Varuṇa, and Pṛthivī—each presiding over one of the seven planes of the Universe. This cosmic gradation of divine intelligences (Devatās) is not merely an abstract concept; understanding it, in addition to knowing the Most High and cultivating profound love for Him, is deemed essential for ultimate liberation, as it completes one's vision of the divine. Within this celestial architecture, Vāyu assumes a uniquely pivotal role, portrayed as the paramount Savior of humanity, and indeed, of the very gods themselves. A close study of this section reveals a conception of the Hindu Trinity (Udgītha the Most High, Ramā, and Vāyu) that fundamentally differs from certain later interpretations, asserting that Ramā and Vāyu, though supremely exalted, remain distinct and eternally subordinate to the Most High. A particularly illuminating insight emphasizes that sacred names like Brahmā can designate not only benevolent spirits but also malevolent ones, encompassing both Devas and Asuras. The universe's emergence from the primary dyad of Vāk and Prāṇa here finds resonance with the creation narrative in the Praśna Upaniṣad, where Rayi holds a position analogous to Vāk, Sarasvatī, or Ṛk. The sacred syllable Om is revered as the Lord's most secret and holy name, its every letter imbued with mystic meaning, guiding the devotee to worship the Lord through this Om and, crucially, through Vāyu, also known as the Chief Prāṇa. This imbues Vāyu with a theological significance akin to the Christ principle in Christian theology.

The timeless conflict between Devas and Asuras, a recurring theme in Hindu theology, is vividly recounted in the Second Khaṇḍa, which depicts the Devas' relentless defeats and their eventual refuge in the Lord and His Beloved Son, Vāyu. A profound revelation, meticulously clarified, concerns the kabbalistic interpretation of various divine names. Ancient linguistic theory posits that all words, in their primary sense, are names of God, signifying the Divine; only in their secondary application do they denote deities and ordinary objects. This theory is here fully elaborated, demonstrating how the very letters and syllables, when deeply analyzed, denote the multifaceted attributes of the Lord. For the mystic, a striking feature is the description of Svarūpa Deha, the highest body of the Jīva (individual soul), said to be composed of Prāṇa, an eternal, imperishable form. The Third Khaṇḍa delves into the cosmological aspects of this great Prāṇa and its five forms, revealing its pervasive influence across the universe. The Fourth Khaṇḍa presents a powerful allegory, illustrating how Durga, the divine destroyer of ignorance, relentlessly compels the Devas to abandon external worship and turn inward towards subjective realization, ultimately leading them to liberation. The Fifth Khaṇḍa focuses on the profound meditation on Om, exploring its efficacy as both a single, indivisible syllable and a composite of many, each approach yielding distinct spiritual results. The Sixth and Seventh Khaṇḍas delve into meditations on the Lord, simultaneously perceiving His presence in the sun (a cosmological perspective) and in the eye (a psychological perspective), seamlessly integrating cosmic and individual realms. The contemplation of the "Golden Person" in the sun poses no philosophical difficulties, and clarifies the meaning of Puṇḍarika Kapyāsa as a "red lotus." This section also reveals that Vāyu, the Great Prāṇa, is the true Udgāta, the Great Singer, whose cosmic song orchestrates the very creation of both gross and subtle worlds. The Eighth and Ninth Khaṇḍas further delineate the hierarchical structure of divine beings, with terms like tone, breath, food, water, heaven, and earth interpreted as names of the heads of these celestial hierarchies, culminating in Ākāśa as the Supreme Brahman. The Tenth and Eleventh Khaṇḍas recount the compelling narrative of Usaṣṭi, a famine-stricken Seer, and his encounters with the proud priests, highlighting the necessity of profound spiritual insight over mere ritual. The Twelfth Khaṇḍa describes the intriguing "canine Udgītha," where dogs symbolize guardians and messengers, and śvan (dog) is etymologically linked to "breath" (Vāyu), drawing a parallel to Vāyu as the "hound of God." Finally, the Thirteenth Khaṇḍa explores the esoteric meaning of thirteen stobha syllables, identified with names of the Lord, revealing profound divine attributes within their very letters.

The Second Adhyāya takes a significant step forward, adding a crucial attribute to God: He is not only impartial and uniform (Sāma), but also inherently good and benevolent (Sādhu), a truth that many may deny but which a deeper contemplation of Nature reveals. This section teaches methods of meditating on the Lord as inherently Good and Harmonious, exploring His five pervasive aspects (Pradyumna, Vāsudeva, Nārāyaṇa, Saṅkarṣaṇa, and Aniruddha) that permeate the entire animate and inanimate universe. It also delves into various sevenfold meditations based on this idea of inherent harmony. Within this Adhyāya, a famous formula appears: sarvam asmi ("I am everything"). This is interpreted to mean that "I am the Full," emphasizing that the devotee should meditate on the Lord as both sarvam (Full) and asmi (the "I AM"), rather than asserting the individual soul's identity with God. This interpretation aims to demonstrate that the Upanishad does not teach that the finite Jīva becomes God.

The Third Adhyāya teaches that the Lord is not only just (Sāma) and good (Sādhu), but also profoundly sweet or beautiful (Madhu). Justice, goodness, and beauty all converge within Him, His beauty manifesting in diverse aspects to various beings. It clarifies that the Lord, as the Logos of the sun, reveals all truths to humanity, and that the four Vedas, along with the "fifth Veda" (the Secret Doctrine), emanate from His five divine aspects. This section also unveils the mystery of color as manifested through the Lord. It refutes the notion of worshipping the physical sun as an inanimate object, vehemently asserting that such worship cannot lead to liberation, echoing strong arguments against idolatry. This Madhu Vidyā (Lord as sweet) emphasizes that true beauty transcends physical forms. The Adhyāya then introduces the Gayatri meditation, contemplating the Lord not only in the sun (as cosmic ruler) but also within the very soul of man (as microcosmic ruler). The five subtle channels (Nāḍis) within the heart are revealed as the seats of the Lord's five forms, guarded by five "gate-keepers" (Vyāna, Apāna, Samāna, Udāna, and Prāṇa). The Fourteenth Khaṇḍa presents another famous formula, sarvam khalu idam brahma, which is interpreted as "this Brahman is verily the Full," emphasizing meditation on Brahman within the heart. The remainder of this Adhyāya unfolds as a profound allegory of human life as a continuous sacrifice. It includes a reference to Kṛṣṇa Devakīputra, who, in this context, is understood as a Rishi rather than the divine Avatāra.

The Fourth Adhyāya commences with the compelling narrative of King Janaśruti and the holy Sage Raikva, who suffers from an ailment. The King, likely of a lower caste and unaware of the true rules of discipleship, attempts to acquire Brahmavidyā through material gifts. Raikva, however, repudiates these offerings, teaching the King only when he humbly serves him as a true disciple. This leads to the revelation of the mystery of the great cosmic dissolution (Pralaya), where everything ultimately dissolves into Vāyu. The teaching of Brahmavidyā to a commoner here suggests a time in ancient India when spiritual wisdom was not restricted by caste, a view reinforced by the story of Satyakāma Jābāla. Born to a maidservant, Satyakāma, unsure of his lineage, fearlessly declares his truth to Rishi Hāridrumata Gautama, who accepts him as a disciple, demonstrating that truthfulness, not birth, is the true test of spiritual fitness. Satyakāma is then initiated and taught directly by divine beings. He, in turn, becomes a great teacher, employing silence as a method, and notably, he is a married householder, challenging the later rigid notions that only monks could teach Brahmavidyā. This Adhyāya also features the famous formula so ham asmi, sa eva aham asmi, which is interpreted as God's divine names, "I am He" and "He verily I am," rather than an assertion of the individual soul's identity with God, a meaning that some ancient texts attribute to God's self-proclamation. The enigmatic doctrine of the "person seen in the eye" as the Lord is also taught here, which, unlike Virocana's misinterpretation, Upakosala accurately grasps. This Adhyāya also provides the well-known description of the two paths: the path of the Gods and the path of return for those who performed rituals without higher knowledge. A final point of interest is the interpretation of Aśva (horse) as "wisdom" when applied to God, giving rise to names like Turagānana or Hayagrīva (Intelligence-faced) rather than horse-faced, aligning with a strictly monotheistic understanding of the Divine.

The Fifth Adhyāya delves into the profound nature of Prāṇa, demonstrating its supremacy over all other Devatās or senses through an allegory of a quarrel among the senses, revealing Prāṇa as the animating Christ principle within man. This knowledge is portrayed as miraculous, even enabling a dry stick to sprout. This Adhyāya also recounts the famous legend of Śvetaketu and his discomfiture at Pravāhana’s court, where the king poses five unanswerable questions concerning the soul's journey after death and reincarnation. This prompts Śvetaketu’s father, Gautama (who himself lacks this knowledge), to seek instruction from the King. The King then teaches him the Pañcāgni Vidyā—the five forms of the Lord presiding over the reincarnation cycle—revealing that this Brahmavidyā originally belonged to the Kṣatriya race. This suggests that Gautama's high conception of the Deity, as displayed in the Sixth Adhyāya, was not the ultimate truth. The Adhyāya implicitly suggests that the famous Tattvamasi of the Sixth Adhyāya is not the highest revelation. This section also includes a narrative of five Brāhmaṇa scholars seeking wisdom from Uddālaka, who then directs them to King Aśvapati, who teaches them the mystery of Lord Vaiśvānara and the five aspects of Prāṇa. Broadly, while the first four Adhyāyas teach the nature of God and Christ in the cosmos, the remaining four (including this one) teach the same principles as manifested in the microcosmos, or man.

The Sixth Adhyāya is celebrated for containing the great formula Tattvamasi (Thou art That), central to the discourse between Śvetaketu and his father. This teaching, chronologically preceding Pravāhana's instruction to the father, aims to humbly remove Śvetaketu’s conceit, by teaching him that the human soul is distinct from God and infinitely inferior to Him. It emphasizes that a truly learned person cannot harbor pride. The Adhyāya also introduces the triad of colors—red, white, and black—symbolically representing Śrī, Vāyu, and Śiva. Crucially, Madhva interprets Tattvamasi not as "thou art that," but as "atattvamasi" ("thou art not that"), asserting a fundamental distinction between the soul and God, even in liberation, a grammatically valid interpretation with significant theological implications.

The Seventh Adhyāya features a profound discourse between Nārada and Sanatkumāra, exploring a vast hierarchy of Devas. Nārada, despite his immense knowledge of all sciences (including the four Vedas, Itihasa-purāṇa, various specialized sciences, and even the original Veda with its numerous branches), expresses profound grief, lacking inner peace. Sanatkumāra then guides him through a systematic understanding of the inter-relation of all these sciences, revealing how their correlation can be properly grasped only by comprehending the gradation of the various Devas who govern the universe. This hierarchy ranges from Puṣkara (the lowest) to the Chief Vāyu (the highest). Various terms—Nāma, Vāk, Manas, Saṅkalpa, Citta, Dhyāna, Vijñāna, Bala, Anna, Apaḥ, Tejas, Ākāśa, Smara, Āsā, and Prāṇa—are explained as names for these hierarchies, unequivocally teaching the existence of these gradations and their roles. The Adhyāya also delves into the rationale of symbol worship, highlighting the inherent danger when an idol is mistaken as God, rather than being worshipped as a gateway to God. It presents a powerful argument against idolatry, asserting that inanimate objects derive their efficacy (even medicinal) not from themselves but from the indwelling spirit within them. Madhva's uncompromising monotheism is evident, stressing that all effects are primarily produced by the Lord Himself, and secondarily by His agents—angels, humans, animals, and plants—all under the control of the sentient.

The Eighth Adhyāya encapsulates the entire teaching of the Upanishad. It reveals that the Lord residing within the human heart is none other than the same Lord who permeates the heart of the entire universe. This profound truth is explored through the captivating story of Indra and Virocana, two divine beings who approach Prajāpati to learn Brahmavidyā. Prajāpati, in His divine wisdom, teaches them through parables that test their intuitive understanding. Indra, through his persistence and discernment, ultimately succeeds in grasping the profound truth, while Virocana, not yet spiritually mature, tragically misunderstands. He misinterprets Prajāpati's teaching as a form of Māyā Vāda, believing that the individual soul (Jīva) is the highest entity and identical with God, with no other God existing. This fundamental error, the text points out, is not unique to Virocana but is also echoed by certain modern Vedāntins who similarly misconstrue the human soul as identical with God. However, the comprehensive teaching of this Upanishad, particularly in this concluding chapter, unequivocally demonstrates that man is inherently distinct from God—a difference that is not merely conventional or temporal, but intrinsic to the very nature of reality. Even in the state of liberation (Mukti), the human soul retains its separate consciousness, a point that even some prominent scholars of comparative religion found puzzling. This chapter elaborates on the state of Mukti as a state of boundless happiness where the individual retains separate consciousness. It aligns with the interpretation found in the Brahma Sūtras of Bādarāyaṇa, which are considered the oldest commentary on the Upanishads. The Brahma Sūtras, when impartially examined, do not support the Māyā doctrine, the distinction of a higher/lower Brahman, or the absolute identity of the individual and highest Self. Rather, they suggest that the individual soul remains distinct from Brahman, even in liberation. This perspective lends considerable weight to the theistic interpretation. The chapter also features descriptions of the liberated state, emphasizing continued separate consciousness and enjoyment of bliss through a "divine eye." It also touches upon the claim that Madhva himself is an incarnation of Vāyu, the supreme being next to God, the "beloved son of God," mediator, and savior, a concept remarkably similar to the Christ principle in Christian theology. Madhva, like Jesus, boldly claims this incarnation. The chapter concludes with various profound insights, including the interpretation of Aśva (horse) as "wisdom" when applied to God, ensuring that cherished divine forms are understood in their highest, spiritual essence, free from any misinterpretation as mere animalistic or inanimate entities.

This comprehensive introduction thus lays the groundwork for a profound journey, inviting the reader to delve into the intricate teachings of the Chandogya Upanishad with an open mind, seeking not just intellectual understanding, but a living realization of the universal Self.

My deepest apologies, dear seeker! Dr. Suka Dev here, and I completely agree. The profound wisdom of the Chandogya Upanishad deserves to sparkle with clarity, not be obscured by dense language. You're absolutely right; some ancient phrasing, while precise, can be a bit like trying to read a spellbook written in a forgotten dialect.

Let's restart Part One with a fresh perspective, making sure every sacred verse is as clear and engaging as a well-told story. We'll ensure the flow is seamless and the benefits are crystal clear, for this is a roadmap to your most extraordinary life!

Part One

Chandogya Upanishad

Invocation

"Om. May all the different parts of my body—my tongue, my vital breath, my eyes, my ears, my strength, and indeed all my other senses—be fully nourished and strong! Everything, truly, is Brahman, as the sacred Upanishads declare. May I never deny Brahman, and may Brahman never deny me! May I never, ever turn away from this ultimate reality! May all the wonderful qualities described in the Upanishads belong completely to me, since I'm devoted to the Self (Atman)! Yes, may they all truly be mine! Om. Peace! Peace! Peace!"

With this vibrant blessing, affirming our connection to the boundless Brahman, we step into the heart of the Chandogya. Our journey begins with a profound meditation on the sacred syllable Om, the very sound of creation itself.

Chapter I — Meditation on Om

1.1.1 We should meditate deeply on the sacred sound Om, also called the Udgitha, because all sacred chants begin with it. Now, let's explore this sound in detail.

1.1.2 Think of the ultimate core of everything that exists—it's the earth. The core of the earth is water. The core of water is plants. The core of plants is a person. The core of a person is their speech. The core of speech is the Rig-Veda (ancient hymns). The core of the Rig-Veda is the Sama-Veda (melodic chants). And the ultimate core of the Sama-Veda is the Udgitha, which is Om.

1.1.3 That Udgitha (Om) is the very best of all these essences, supreme and deserving the highest honor, the eighth in this sacred sequence.

1.1.4 So, what exactly is the Rik? What is the Saman? And what is the Udgitha? Let's figure this out.

1.1.5 Speech is indeed the Rik (the words of the hymn); the vital breath (prana) is the Saman (the melody). Speech and the Prana, or the Rik and the Saman, naturally form a powerful pair, like a cosmic couple.

1.1.6 And that powerful pair perfectly unites in the syllable Om. When any pair comes together, they fulfill each other's desires.

1.1.7 Anyone who truly understands this, as explained above, and meditates deeply on the syllable Om, the Udgitha, will indeed become a person who fulfills desires for themselves and others.

1.1.8 This sacred sound Om is used to say "yes," to agree; because whenever you agree to something, you say "Om." And agreeing brings satisfaction. So, anyone who understands this and meditates on Om, the Udgitha, becomes a person who brings satisfaction and grants desires.

1.1.9 Through this single syllable, Om, all three branches of Vedic knowledge unfold. When the adhvaryu priest gives an order in a sacrifice, he says Om. When the hotri priest recites a hymn, he says Om. When the udgatri priest sings the Saman, he says Om. All these sacred actions are performed for the glory of the eternal Self (Atman), empowered by the greatness and true essence of that syllable.

1.1.10 One might argue that someone who knows this deep meaning of Om and someone who doesn't, both perform the same sacrifice, so they should get the same results. But this isn't true! The outcomes of knowledge and ignorance are completely different. Work done with true knowledge, deep faith, and meditation on the divine principles (the Upanishad) produces far more powerful results. This, truly, is the detailed explanation of the sacred syllable Om.

Having understood the profound essence of Om and its universal power, we now delve into a vivid allegory that further illuminates its practical significance, especially in relation to the vital breath. Prepare for a cosmic battle between the forces of light and shadow, played out within our very own being!

Chapter II — Meditation on Om as the Prana

1.2.1 Once, the gods (forces of light and goodness) and the demons (forces of darkness and evil), both born from Prajapati, fiercely fought for control. The gods seized the Udgitha (the sacred Om chant), believing it was their key to vanquishing the demons.

1.2.2 They (the gods) first tried meditating on the Udgitha as the breath that works through the nose. But the cunning demons struck it with their evil touch. That's why, even today, our breath smells both pleasant and foul things. It shows that this part of breath has been touched by evil.

1.2.3 Then they meditated on the Udgitha as speech. But the demons struck it with evil. That's why we speak both truth and lies. It shows that speech has been touched by evil.

1.2.4 Then they meditated on the Udgitha as the eye. But the demons struck it with evil. That's why we see both beautiful and ugly things. It shows that the eye has been touched by evil.

1.2.5 Then they meditated on the Udgitha as the ear. But the demons struck it with evil. That's why we hear both worthwhile and worthless sounds. It shows that the ear has been touched by evil.

1.2.6 Then they meditated on the Udgitha as the mind. But the demons struck it with evil. That's why we think both proper and improper thoughts. It shows that the mind has been touched by evil.

1.2.7 Finally, they meditated on the Udgitha as the principal Prana (the pure, central life force, unaffected by senses or mind). But when the demons attacked it, they were utterly shattered, just like a lump of dirt hitting a solid stone!

1.2.8 Just as a lump of dirt is destroyed when it hits a stone, so too will anyone who wishes harm or tries to hurt a person who truly knows this principal Prana be utterly destroyed. For such a person is like an unshakeable, solid stone.

1.2.9 With this principal vital breath, you don't perceive pleasant or foul smells; it remains untouched by evil. Whatever a person eats or drinks, the principal vital breath consumes it and uses it to support all the other vital functions. That's why, at the time of death, when this principal vital breath stops sustaining them by eating and drinking, the other life functions cease. The dying person's mouth opens, as if they still wish to eat, a final gesture of Prana.

1.2.10, 1.2.11, 1.2.12, 1.2.13 The sage Angiras meditated on the Udgitha as the principal Prana. People call this Prana Angiras because it is the vital essence (rasa) of the body's limbs (anga). The sage Brihaspati meditated on the Udgitha as the principal Prana. People call this Prana Brihaspati because speech is great (brihat) and Prana is the lord (pati) of speech. The sage Ayasya meditated on the Udgitha as the principal Prana. People call this Prana Ayasya because it comes (ayate) from the mouth (asya). Vaka, the son of Dalbhya, understood this Prana perfectly; he became the Udgatri priest for sacrificers in the Naimisha forest. By singing the Udgitha with this deep understanding, he fulfilled all their desires.

1.2.14 Anyone who truly understands this, as described above, and meditates on the eternal Udgitha (Om), will fulfill all their desires by singing the Udgitha. This concludes the meditation on the Udgitha in relation to the individual body.

Having unveiled the supremacy of Prana within the body, our journey now expands to cosmic dimensions. We explore meditating on the Udgitha (Om) as the radiant Sun and the pervasive Vyana (the connecting breath), revealing its divine and all-encompassing nature.

Chapter III — Meditation on the Udgitha as the Sun and the Vyana

1.3.1 Now, we look at meditating on the Udgitha in relation to the gods (cosmic forces): You should deeply meditate on the Udgitha as the sun, which gives warmth to everything. When the sun rises, it's as if it sings the Udgitha for the benefit of all living things. When it rises, it drives away darkness and fear. So, anyone who understands this truth becomes a destroyer of darkness and fear themselves.

1.3.2 The vital breath (Prana in your body) and the sun (in the sky) are essentially the same. Both give warmth. Our exhaled breath is called svara (that which goes out), and the sun (with its returning light) is called pratyasvara (that which returns). Therefore, you should meditate on the Udgitha as both this (your breath) and that (the sun).

1.3.3 You should also meditate on the Udgitha as the Vyana (the connecting breath). Your exhaled breath is prana, and your inhaled breath is apana. The point where these two breaths meet and merge is the Vyana. This Vyana is intimately connected with speech. That's why when you speak, you naturally pause your breathing, stopping both the in-breath and out-breath for a moment.

1.3.4 What is speech is essentially the Rik (Vedic verse). So, when you recite a Rik, you neither breathe out nor breathe in. What is the Rik is also the Saman (melody). So, when you sing a Saman, you neither breathe out nor breathe in. What is the Saman is the Udgitha. So, when you sing the Udgitha, you neither breathe out nor breathe in.

1.3.5 Many other activities that require great strength, like vigorously rubbing fire-sticks to create a flame, running a race, or stringing a tough bow, are also performed while holding your breath, without breathing out or in. Therefore, you should meditate on the Udgitha as the powerful Vyana.

1.3.6 You should deeply meditate on the individual sounds that make up the word Udgitha: ut, gi, and tha. Ut represents the Prana, because a person rises up (uttishthati) through the power of Prana. Gi represents speech, because speeches are called girah. Tha represents food, because all existence stands firm (sthita) and is sustained by food.

1.3.7 In a cosmic sense, Ut is heaven; gi is the mid-region; and tha is the earth. Ut is the sun; gi is the air; and tha is fire. Ut is the Sama-Veda; gi is the Yajur-Veda; and tha is the Rig-Veda. To anyone who meditates this way, their speech becomes as rich and nourishing as milk, and indeed, milk is speech. Anyone who understands this and meditates on the sounds of the Udgitha becomes someone who possesses abundant food and enjoys it fully.

1.3.8 Next, we talk about fulfilling desires through prayer and meditation. The Udgatri priest, when preparing to chant a hymn, should meditate specifically on the particular Saman (melody) he will use, focusing on the desired outcome he wishes to achieve through his chanting.

1.3.9 The Udgatri priest should also meditate on the Rik (Vedic verse) that particular Saman is set to. He should meditate on the ancient rishi (seer) who first received that verse, and on the specific deity he is going to praise.

1.3.10 The Udgatri priest should meditate on the metre (rhythm) in which he is going to chant the praise, and on the specific hymn he will use for the chanting.

1.3.11 He should also meditate on the direction in space he is facing as he prepares to chant the praise.

1.3.12 Finally, the Udgatri priest should deeply meditate on himself as the instrument, and then intensely on the desired object, and then chant the praise with perfect accuracy. When done this way, the desire for which he offers the hymn of praise will be quickly fulfilled, yes, very quickly fulfilled.

From the intricate power of chanting and meditation on the Udgitha, we now turn to a meditation that reveals the Udgitha as the source of Fearlessness and Immortality, a profound promise for any seeker.

Chapter IV — Meditation on Om as Fearlessness and Immortality

1.4.1 The sacred syllable Om, called the Udgitha, should be deeply meditated upon, because people sing the Udgitha starting with Om. Now, let's explore this syllable's connection to ultimate freedom.

1.4.2 The gods, ancient divine beings, once lived in great fear of death. To protect themselves, they entered into the three Vedas (Rig, Yajur, Sama) and covered themselves with the metrical hymns. Because these hymns covered (acchadayan) them, they are called Chhandas (meaning "coverings" or poetic meters).

1.4.3 But death, ever watchful, observed the gods even within the Rik, Yajus, and Saman, just like a fisherman spots a fish in shallow water. The gods realized this danger. So, they rose from the Rik, Yajus, and Saman, and entered the pure Svara (the essential sound), which is Om, taking refuge in it alone.

1.4.4 When someone masters the Rig-Veda, they loudly utter Om. They do the same when mastering the Sama-Veda and the Yajur-Veda. This pure Svara, this sound, is the syllable Om; it is truly immortal and fearless. The gods, by entering and becoming one with it, became immortal and fearless.

1.4.5 Anyone who knows this truth and sings the praise of the syllable Om enters into this same syllable, this Svara, which is immortal and fearless. Once they have entered it, they too become immortal, just as the gods are immortal.

Having understood Om as the gateway to fearlessness and immortality, we delve deeper into its manifestations—both in the celestial sphere as the Sun and within our own being as the principal Prana.

Chapter V — Meditation on Om as the Sun and the Prana

1.5.1 Now, truly, the Udgitha is the Pranava (the sacred Om); and the Pranava is the Udgitha. Yonder sun is indeed the Udgitha. It is also the Pranava, because it moves across the sky, subtly uttering "Om" through its very motion and radiance.

1.5.2 In ancient times, the sage Kaushitaki wisely told his son: "My dear son, I only praised the sun as being identical with its rays (meaning, I saw it only superficially, not its subtle distinctions); therefore, you are my only son (my spiritual lineage is limited). Now, you must meditate on the rays and the sun as subtly different manifestations of the same essence, and then you will have many sons (meaning, your spiritual lineage will flourish with many wise disciples)." This is how we meditate on Om's presence in relation to the gods (cosmic aspect).

1.5.3 Now, with reference to the individual body: You should deeply meditate on the Udgitha as the principal Prana (the pure, central vital breath), because this Prana moves throughout the body, subtly uttering "Om" (as the very sound of life itself).

1.5.4 Kaushitaki also told his son, concerning this: "My dear son, I only praised the principal Prana as a singular entity; therefore, you are my only son. Now, you must meditate on the Udgitha as the manifold Prana (recognizing its many functions and divisions within the body), and then you will have many sons (meaning, your disciples will be numerous and wise)."

1.5.5 Truly, the Udgitha is the Pranava, and the Pranava is the Udgitha. The Udgatri priest who understands this profound connection can correct any mistake he makes in chanting, even from his place as the Udgatri priest, by understanding his true connection to Om. Yes, he truly corrects it.

We now explore the deeper, symbolic connections between the cosmic elements and the very structure of musical Saman chants, revealing how everything is interwoven. This meditation focuses on a Luminous Person residing in the solar orb.

Chapter VI — The Luminous Person in the Solar Orb

1.6.1 This earth is the Rik (the hymn's words), and fire is the Saman (the hymn's melody). This Saman (fire) rests on that Rik (the earth). That's why the Saman is always sung with words. "Sa" represents the earth, and "ama" represents fire; together, they are named Sama.

1.6.2 The mid-region (atmosphere) is the Rik, and the air is the Saman. This Saman (air) rests on that Rik (the mid-region). That's why the Saman is always sung with words. "Sa" represents the mid-region, and "ama" represents the air; together, they are named Sama.

1.6.3 Heaven is the Rik, and the sun is the Saman. This Saman (the sun) is based on the Rik (heaven). This is why those who chant the Saman always base their songs on the Rik verses. Heaven is "sa," and the sun is "ama." Together, they form Sama.

1.6.4 The stars are the Rik, and the moon is the Saman. This Saman (the moon) rests on that Rik (the stars). That's why the Saman is always sung with words. "Sa" represents the stars, and "ama" represents the moon; together, they are named Sama.

1.6.5 Now, the sun's bright white light is the Rik, and its deep blue, intense darkness (which is also part of its being) is the Saman. This Saman (the darkness) rests on that Rik (the radiance). That's why the Saman is always sung with words.

1.6.6, 1.6.7 "Sa" represents the sun's white radiance, and "ama" represents its deep blue, intense darkness; together, they are named Sama. Now, look carefully: there's a golden person seen in the sun—with a golden beard and golden hair, golden right to the tips of his nails. His eyes are like a beautiful lotus flower, red as the rump of a monkey. His secret name is "Ut," because he has risen (udita) above all evil. And anyone who truly understands this also rises above all evil.

From the cosmic personification of the sun, we now bring this meditation inward, focusing on the luminous person within our very own eye, and understanding its intimate connection to the universal Self.

Chapter VII — The Person in the Eye

1.7.1 Now, let's look at this in relation to the body: Speech is the Rik, and the vital breath (prana) is the Saman. This Saman (Prana) rests on that Rik (speech). That's why the Saman is always sung with words. "Sa" represents speech, and "ama" represents the Prana; together, they are named Sama.

1.7.2 The eye is the Rik, and the Self (Atman) is the Saman. This Saman (the Atman) rests on that Rik (the eye, as the faculty of perception). That's why the Saman is always sung with words. "Sa" represents the eye, and "ama" represents the Atman; together, they are named Saman.

1.7.3 The ear is the Rik, and the mind is the Saman. This Saman (the mind) rests on that Rik (the ear). That's why the Saman is always sung with words. "Sa" represents the ear, and "ama" represents the mind; together, they are named Sama.

1.7.4 Now, the white brightness of the eye is the Rik, and its deep blue, intense darkness (the pupil) is the Saman. This Saman (darkness) rests on that Rik (radiance). That's why the Saman is always sung with words. "Sa" represents the white brightness of the eye, and "ama" represents its deep blue, intense darkness; together, they are named Sama.

1.7.5 Now, the very person seen within the eye—that is the Rik, he is the Saman, he is the Udgitha, he is the Yajus, he is Brahman. The form of this person in the eye is exactly the same as the form of that golden person in the sun. The parts of this person in the eye are the same as the parts of that person in the sun; the secret name of this one ("Ut") is the same as the name of that one.

1.7.6 He (the person in the eye/sun) is the master of all the worlds that extend beneath his influence (from the eye and sun), and he also commands all the wishes of men. Therefore, all who play the vina (a stringed instrument) play only of him, and from him they gain their wealth.

1.7.7 Anyone who knows this profound truth (about the Udgitha's cosmic and individual nature) and sings the Saman, truly sings of both realities. Through the cosmic aspect (the person in the sun), they gain the world beyond the sun and fulfill the wishes of the gods.

1.7.8, 1.7.9 Likewise, through the individual aspect (the person in the eye), they gain the worlds that extend beneath them (their earthly experience) and fulfill all the wishes of humanity. Therefore, an Udgatri priest who possesses this profound knowledge can confidently say to the sacrificer he serves: "What desire of yours shall I fulfill through my chanting?" Because anyone who knows this and sings the Saman is truly able to fulfill desires through their singing, yes, through their powerful singing of the Saman.

The narrative now shifts to a famous tale of ancient wisdom, where three renowned teachers gather to discuss the ultimate support of the Saman, leading to a surprising revelation from a less expected source.

Chapter VIII — The Story of the Pravahana (I)

1.8.1 There were three eminent men, each deeply versed in the Udgitha: Silaka, the son of Salavat; Chaikitayana, from the line of Dalbhya; and Pravahana, the son of Jivala. They came together and proposed: "We are truly skilled in the Udgitha. Let's have a deep discussion about it."

1.8.2 "Agreed," they said, and sat down. Then Pravahana, the son of Jivala, respectfully suggested: "Revered Sirs, you two speak first, and I will listen to what you, as brahmins, have to say."

1.8.3 Then Silaka, the son of Salavat, turned to Chaikitayana of the Dalbhya line and asked: "Well, may I ask you a question?" "Please do," he replied.

1.8.4, 1.8.5 "What is the foundation of the Saman?" Silaka inquired. "Tone (svara)," Chaikitayana replied. "What is the foundation of tone?" "The Prana (vital breath)," he responded. "What is the foundation of Prana?" "Food," he replied. "What is the foundation of food?" "Water," he replied. "What is the foundation of water?" "That world above (heaven)," he replied. "What is the foundation of that world above?" Chaikitayana confidently concluded: "No one should try to take the Saman beyond the heavenly world. We place the Saman in the heavenly world, because the Saman is praised as heaven itself."

1.8.6 Then Silaka, the son of Salavat, said to Chaikitayana of the Dalbhya line: "O Dalbhya, your Saman isn't truly firm. If someone who knew the ultimate foundation of the Saman were to say right now, 'Your head will fall off,' your head surely would fall off."

1.8.7 "Well then, revered Sir, please teach it to me," said Chaikitayana, now humbled. "Learn it," replied Silaka. "What is the foundation of that world (heaven)?" "This world (earth)," he replied. "What is the foundation of this world?" Silaka stated: "No one should try to take the Saman beyond this world, which is its true foundation. We place the Saman in this world as its foundation, because the Saman is praised as the very foundation (i.e., this world)."

1.8.8 Then Pravahana, the son of Jivala, interjected: "O son of Salavat, your Saman (meaning this earth as its foundation) also has an end! If someone who knew the true ultimate foundation of the Saman were to say right now, 'Your head will fall off,' your head surely would fall off!" "Well then, revered Sir, please teach this to me," said Silaka, utterly humbled. "Learn it," said Pravahana.

In this continuation of the compelling debate, Pravahana reveals the profound truth about the ultimate support of the universe, leading to a deeper understanding of the Udgitha itself.

Chapter IX — The Story of Pravahana (II)

1.9.1 "What is the ultimate foundation of this world?" asked Silaka. "The Akasa (space or ether)," said Pravahana. "For all these beings are created from the Akasa and eventually return to the Akasa. The Akasa is greater than all these created things; therefore, the Akasa is the supreme, all-encompassing foundation."

1.9.2 "This Akasa is verily the Udgitha (Om), the most excellent; this Akasa is endless. Anyone who, understanding this, meditates on the Udgitha obtains the most excellent life and wins the most excellent worlds."

1.9.3, 1.9.4 Atidhanvan, the son of Sunaka, after teaching this Udgitha (meditation on Akasa) perfectly to Udarasandilya, declared: "As long as any of your descendants understand this Udgitha, their life will be the most excellent in this world, and likewise in the other world." Truly, anyone who thus knows the Udgitha and meditates on it—their life will be the most excellent in this world, and likewise in the other world, yes, in the other world.

We now turn to a poignant tale of hardship and unwavering faith, where the true power of sacred knowledge is revealed through the trials of Ushasti, a seeker who understood the core essence of the Vedic rites.

Chapter X — The Story of Ushasti (I)

1.10.1 Once, when severe thunderstorms completely destroyed the crops of the Kurus, Ushasti, the son of Chakra, along with his child-wife, lived in a desperate and impoverished state in a village belonging to a wealthy man who owned an elephant.

1.10.2 In his hunger, Ushasti begged for food from the elephant owner, who was eating some meager, leftover beans. The owner said: "I have nothing to offer you but these very beans before me."

1.10.3 Ushasti, in his dire need, said: "Give me these beans." The owner gave them to him and then offered: "Here's some water left over from my drinking." Ushasti refused the water, saying: "If I drink this, I'll be drinking what someone else has left, which is improper."

1.10.4 The elephant owner challenged him: "But weren't those beans also left over by me, and therefore also unclean?" Ushasti replied with wisdom: "I would have died if I hadn't eaten those beans; but I can get clean water wherever I wish, my life isn't dependent on this specific water."

1.10.5 After eating himself, Ushasti gave his wife the remaining beans. But she, having eaten earlier, carefully saved them instead of eating them immediately.

1.10.6 The next morning, upon waking, Ushasti reflected sadly: "Oh, if only I could get even a little bit more food, I might be able to earn some money. The king nearby is planning a great sacrifice; he would surely choose me for all the priestly duties."

1.10.7 His wife then said to him: "Here, my husband, are the beans I saved for you." After eating them, he went to the sacrifice that was about to begin.

1.10.8 He saw the assembled Udgatri priests and, with quiet confidence, sat near them in the designated chanting area. He then directly addressed the Prastotri priest (who chants the introductory hymn):

1.10.9 "O Prastotri priest, if you sing the Prastava without truly knowing its associated deity, your head will surely fall off!"

1.10.10, 1.10.11 In the same formidable way, he then addressed the Udgatri priest (who sings the main Udgitha hymn): "O Udgatri priest, if you sing the Udgitha without truly knowing its associated deity, your head will surely fall off!" And likewise, he addressed the Pratihartri priest (who sings the concluding hymn): "O Pratihartri priest, if you sing the Pratihara without truly knowing its associated deity, your head will surely fall off!" Hearing these powerful threats, all the priests, intimidated and realizing their lack of deeper knowledge, stopped their duties and sat in stunned silence.

With the sacrificial rites halted by Ushasti's bold challenge, the sacrificer now seeks the knowledge that commands such authority. Ushasti then reveals the subtle deities associated with each part of the Udgitha, emphasizing the profound power of knowing the underlying truth.

Chapter XI — The Story of Ushasti (II)

1.11.1 The sacrificer, seeing the crisis, said to Ushasti: "Revered Sir, I must know who you are." "I am Ushasti, the son of Chakra," he replied.

1.11.2 The sacrificer then said: "Revered Sir, I earnestly searched for you to perform all these priestly duties, but not finding you, I unfortunately chose others."

1.11.3 "But now, Sir, please take up all the priestly offices." "So be it," said Ushasti, "but allow these priests, with my permission, to continue singing the hymns as they started. However, you will give me as much wealth as you give them (recognizing my superior knowledge)." "Agreed," said the sacrificer.

1.11.4 Thereupon, the Prastotri priest approached him and said: "Sir, you warned me: 'O Prastotri priest, if you sing the Prastava without knowing its deity, your head will fall off.' Which, pray tell, is that deity?"

1.11.5 Ushasti explained: "The Prana (the vital breath) is that deity. For all these beings ultimately merge into the Prana alone, and from the Prana alone do they arise. This is the deity that truly belongs to the Prastava. If you had chanted the Prastava without knowing him, after being put to the test by me, your head would indeed have fallen off."

1.11.6 Then the Udgatri priest approached him and said: "Sir, you warned me: 'O Udgatri priest, if you sing the Udgitha without knowing its deity, your head will fall off.' Which is that deity?"

1.11.7 Ushasti said: "The Sun is that deity. For all these beings praise the sun which is high above. This is the deity that truly belongs to the Udgitha. If you had chanted the Udgitha without knowing him, after being put to the test by me, your head would indeed have fallen off."

1.11.8 Then the Pratihartri priest approached him and said: "Sir, you warned me: 'O Pratihartri priest, if you sing the Pratihara without knowing its deity, your head will fall off.' Which is that deity?"

1.11.9 Ushasti said: "Food is that deity. For all these beings depend on food to live. This is the deity that truly belongs to the Pratihara. If you had chanted the Pratihara without knowing him, after being put to the test by me, your head would indeed have fallen off."

From the serious exchange of knowledge about sacred ritual, we transition to a charming and uniquely profound story—the "Udgitha of the Dogs," a playful yet deeply meaningful allegory that illustrates the universal nature of the sacred chant and the quest for sustenance.

Chapter XII — The Udgitha of the Dogs

1.12.1 Now follows the truly remarkable Udgitha of the dogs: One day, Vaka, the son of Dalbhya (also known as Glava, the son of Mitra), went forth to diligently study the Vedas.

1.12.2 A striking white dog appeared before him. Soon, other dogs gathered around it, and they addressed him (the white dog): "Revered Sir, please sing for us, so that we may obtain food; we are truly hungry."

1.12.3 He (the white dog) replied to them: "Come back to me here tomorrow morning." Vaka, the son of Dalbhya (also known as Glava, the son of Mitra), being a curious student of the Udgitha, remained there to keep watch.

1.12.4 Just as priests move along in a precise line, holding on to one another, when they are about to sing praises with the Vahishpavamana hymn (an introductory chant), so too did the dogs move along, each holding on to the tail of the preceding one. Then, in formation, they sat down and uttered the sacred syllable "Him."

1.12.5 Then they chanted in chorus: "Om. Let us eat! Om. Let us drink! Om. May the sun, who is the luminous deity (deva), the giver of rain (Varuna), the lord of creatures (Prajapati), bring food here! Now, a specific prayer to the sun: O lord of food, bring food here, bring it here. Om."

From the charming and enlightening "Udgitha of the Dogs," we delve into the subtle yet powerful components of the Saman chant itself, uncovering the mystical meaning hidden within its seemingly simple syllables, known as stobhas.

Chapter XIII — The Mystical Meaning of the Stobha Syllables

1.13.1 This Earth is truly represented by the syllable "hau"; the air is represented by the syllable "hai"; the moon is represented by the syllable "atha"; the individual self is represented by the syllable "iha"; and fire is represented by the syllable "i."

1.13.2 The sun is represented by the syllable "u"; the act of invocation is represented by the syllable "e"; the Visve-devas (all gods) are represented by the syllable "au-ho-i"; Prajapati (the Lord of Creation) is represented by the syllable "him"; the Prana (vital breath) is represented by the syllable "svara" (pure tone); food is represented by the syllable "ya"; and Virat (the Cosmic Person) is represented by the syllable "vak."

1.13.3 The thirteenth stobha (interjectional syllable), which is beyond fixed definition, is the variable syllable "hum."

1.13.4 Anyone who truly understands this secret knowledge of the Samans (chants) and their mystical syllables—for them, speech becomes as rich and nourishing as milk, and indeed, milk itself symbolizes speech. Such a person becomes the true possessor of all food and the perfect enjoyer of food—yes, anyone who truly knows this.

And thus, my dear seekers, we joyously conclude Part One of the Chandogya Upanishad! We've journeyed from the profound essence of Om and its cosmic manifestations, through the vital supremacy of Prana, to the intricate understanding of sacred chants and even the charming yet wise "Udgitha of the Dogs." This foundation is crucial for the deeper revelations to come.

Are you ready, my friends, to move into Part Two, where we will explore further meditations on the fivefold and sevenfold Saman, and learn how to see these sacred structures interwoven throughout the very fabric of the universe? The path to ultimate knowledge continues!

Part Two

All right, my dear seekers! Dr. Suka Dev here, eager to lead you into Part Two of the Chandogya Upanishad, our continuing journey into wisdom that truly lights up every corner of your practical life. We've just absorbed the profound teachings on Om and Prana in Part One. Now, let's deepen our understanding of the sacred Saman, discovering how this melodic principle is interwoven into the very fabric of our universe, from the grandest cosmic scales to the most intimate aspects of our being. This is where the music of existence truly begins to reveal itself!

Chapter I — Meditation on the Fivefold Saman (I)

2.1.1 Om. Meditating on the Saman as a whole is good. Whenever something is good, people say it is "Saman" (meaning harmonious or beneficial); and when something isn't good, they say it's "not Saman" (meaning discordant or unbecoming).

2.1.2 For instance, people might say: "He approached him with Saman," which means, "He approached him in a becoming, proper, and harmonious way." On the other hand, they might say: "He approached him without Saman," meaning, "He approached him in an unbecoming or inappropriate way."

2.1.3 They also commonly say: "This is truly Saman for us," meaning, "It's good and beneficial for us," when it truly is good. And when it's not good, they say: "This is truly not Saman for us," meaning, "It's not good for us."

2.1.4 Anyone who truly understands this, and meditates on the Saman as inherently good—all good qualities will quickly come to them, yes, they will effortlessly accumulate.

Having grasped the fundamental goodness of Saman, we now extend this meditation, seeing the Saman structured in a fivefold manner, reflecting the five great elements of creation.

Chapter II — Meditation on the Fivefold Saman (II)

2.2.1 You should deeply meditate on the fivefold Saman as corresponding to the five worlds. The syllable Him is the earth; the Prastava (introductory chant) is fire; the Udgitha (main chant) is the sky; the Pratihara (concluding chant) is the sun; and the Nidhana (final cadence) is heaven. This meditation follows the ascending order of these realms.

2.2.2 Now, let's consider the descending order: The syllable Him is heaven; the Prastava is the sun; the Udgitha is the sky; the Pratihara is fire; and the Nidhana is the earth.

2.2.3 The worlds, both in their ascending and descending orders, truly belong to anyone who, understanding this, meditates deeply on the fivefold Saman as these very worlds.

From the grand cosmic realms, we bring our focus to a tangible, life-sustaining phenomenon: rain. Here, we meditate on the fivefold Saman, recognizing its presence in every drop that falls from the sky.

Chapter III — Meditation on the Fivefold Saman as Rain

2.3.1 You should deeply meditate on the fivefold Saman as rain itself. The syllable Him is the wind that blows from the east, signaling its arrival; the Prastava is the cloud that forms, gathering moisture; the Udgitha is what pours forth as rain; and the Pratihara is the flashing lightning and the rumbling thunder that accompany it.

2.3.2 The Nidhana is the eventual stopping of the rain. It rains for anyone whenever they desire, and they can even bring rain for others when there is none, if they truly understand this and meditate on the fivefold Saman as rain.

Extending our meditation from rain, we now perceive the fivefold Saman woven into the essence of all water, from mighty rivers to the boundless ocean.

Chapter IV — Meditation on the Fivefold Saman as Water

2.4.1 You should deeply meditate on the fivefold Saman as present in all waters. When the clouds gather, that's the syllable Him; when it starts to rain, that's the Prastava; the rivers which flow to the east, these are the Udgitha; the rivers which flow to the west, these are the Pratihara; and the vast ocean itself is the Nidhana.

2.4.2 Anyone who truly understands this and meditates on the fivefold Saman in all the waters will not die in water, and they will become rich in water (having abundant sustenance).

From the flowing waters, we shift our meditative gaze to the rhythmic cycles of seasons, recognizing the fivefold Saman's presence in their beautiful and vital progression.

Chapter V — Meditation on the Fivefold Saman as the Seasons

2.5.1 You should deeply meditate on the fivefold Saman as the seasons. The syllable Him is the spring; the Prastava is the summer; the Udgitha is the rainy season; the Pratihara is the autumn; and the Nidhana is the winter.

2.5.2 The seasons will favor them, and they will become rich in the blessings of the seasons, if they truly understand this and meditate on the fivefold Saman as the seasons.

Now, from the grand cycles of nature, we turn to the realm of animals, seeing the fivefold Saman manifested in the different categories of living beings around us.

Chapter VI — Meditation on the Fivefold Saman in Animals

2.6.1 You should deeply meditate on the fivefold Saman in animals. The syllable Him represents goats; the Prastava represents sheep; the Udgitha represents cows; the Pratihara represents horses; and the Nidhana represents humans.

2.6.2 Animals will be a source of enjoyment for them, and they will become rich in animals, if they truly understand this and meditate on the fivefold Saman in animals.

Now, we bring the meditation closer still, to the very senses themselves, recognizing the fivefold Saman's presence in our faculties of perception, with each being superior to the last.

Chapter VII — Meditation on the Fivefold Saman as the Senses

2.7.1 You should deeply meditate on the fivefold Saman, which is the most excellent, as the pranas (here referring to the senses). The syllable Him is smell (the nose); the Prastava is speech (the tongue); the Udgitha is sight (the eye); the Pratihara is hearing (the ear); and the Nidhana is the mind. Each of these is considered more important than the one before it.

2.7.2 The most excellent things will come to them, and they will conquer the most excellent worlds, if they truly understand this and meditate on the fivefold Saman, the most excellent, as their senses.

Expanding our understanding, we now encounter the sevenfold Saman, meticulously mapping its components onto the very structure of speech, revealing the sacred geometry of our communication.

Chapter VIII — Meditation on the Sevenfold Saman in Speech

2.8.1 Now for the sevenfold Saman: You should deeply meditate on the sevenfold Saman as it shows up in speech. When you hear the syllable "Hum" in speech, that's the syllable Him (the introductory sound); similarly, "Pra" is the Prastava (introductory chant); and "A" is the Adi (the initial sound).

2.8.2 "Ud" is the Udgitha (main chant); "Pra" is the Pratihara (response chant); "Upa" is the Upadrava (intermediary chant); and "Ni" is the Nidhana (final cadence).

2.8.3 For anyone who understands this and meditates on the sevenfold Saman in speech, their speech becomes as rich and nourishing as milk, and they become abundant in food and enjoy it fully.

From the intricate structure of speech, we expand our meditation to the vastness of the sun, seeing the sevenfold Saman embodied in its daily journey and its constant, unifying essence.

Chapter IX — Meditation on the Sevenfold Saman as the Sun

2.9.1 You should deeply meditate on the sevenfold Saman as the sun itself. The sun is the Saman because it is always the same (sama)—constant and unchanging in its essence. It's also the Saman because it makes everyone feel the same way: "It (the sun) faces me," creating a universal, harmonious perception.

2.9.2 You should know that all beings depend entirely on the sun. What the sun is before it rises, that's the syllable Him. Animals depend profoundly on this pre-dawn state. That's why animals make a "Him" sound before sunrise, because they are connected to the "Him" syllable of the sun's Saman.

2.9.3 What the sun is just after it has risen, that is the Prastava. Humans depend on this rising stage. That's why people love praise (prastuti) and compliments, because they are connected to the Prastava of that Saman.

2.9.4 What the sun is when its rays spread out, that is the Adi. Birds depend profoundly on this spreading light. That's why birds hold themselves effortlessly in the sky and fly around, because they are connected to the Adi of that Saman.

2.9.5 What the sun is exactly at midday, that is the Udgitha. The gods (devas) depend entirely on this zenith. That's why they are the best of Prajapati's creations, because they are connected to the Udgitha of that Saman.

2.9.6 What the sun is after midday but before afternoon, that is the Pratihara. Developing life, like foetuses in the womb, depends profoundly on it. That's why they stay securely in the womb after conception and don't fall out, because they are connected to the Pratihara of the Saman.

2.9.7 What the sun is after the afternoon but before sunset, that is the Upadrava. Forest animals depend profoundly on it. That's why they quickly run (upadravanti) to the forest and their caves when they see a human, because they are connected to the Upadrava of that Saman.

2.9.8 What the sun is just after sunset, that is the Nidhana. The ancestors (Manes) depend profoundly on it. That's why people ritually offer to them (nidadhati) at this time, because they are connected to the Nidhana of that Saman. This is how one meditates on the sevenfold Saman as the sun's daily journey.

From the daily journey of the sun, we now embark on a profound numerical meditation, discerning the sevenfold Saman through the precise number of its syllables, revealing its power to lead us beyond death itself.

Chapter X — Meditation on the Sevenfold Saman through the Number of Syllables

2.10.1 Next, you should deeply meditate on the sevenfold Saman, which has an even number of syllables in its parts and leads you beyond death. The word Himkara has three syllables, and the word Prastava has three syllables. So, they are equal (sama).

2.10.2 The word Adi has two syllables, and the word Pratihara has four syllables. If we take one syllable from Pratihara and add it to Adi, they both become equal (each having three syllables).

2.10.3, 2.10.4 The word Udgitha has three syllables, and the word Upadrava has four syllables. For them to be equal, they should both ideally have three syllables. One syllable being left out (from Upadrava or adjusted by the seer's insight), it becomes three syllables. This creates equality (sama). The word Nidhana has three syllables; therefore, it is equal. These combined syllables make a total of twenty-two syllables for the sevenfold Saman.

2.10.5 With twenty-one of these syllables, one spiritually reaches the sun; for the sun is considered the twenty-first step or realm from here. With the twenty-second syllable, one conquers what lies beyond the sun; that realm is blessed and free from all sorrow.

2.10.6 They achieve victory over the sun (symbolizing death and limitations) in this life; and to them comes an even greater victory, beyond the sun, if they truly understand this and meditate on the sevenfold Saman, which has an even number of syllables and leads beyond death. Yes, whoever meditates on this sevenfold Saman.

From the cosmic and numerical understanding of the Saman, we now focus on a specific form: the Gayatra Saman, revealing its intimate connection to the five vital breaths within us and its power to preserve our faculties.

Chapter XI — Meditation on the Gayatra Saman

2.11.1 The syllable Him is the mind; the Prastava is speech; the Udgitha is sight; the Pratihara is hearing; and the Nidhana is the breath (the Prana). This is the Gayatra Saman, as it is subtly interwoven into the five vital breaths (pranas).

2.11.2 Anyone who truly understands this Gayatra Saman, interwoven in the vital breaths, keeps their sense-organs perfectly healthy, lives a full life, shines brightly, becomes successful with children and cattle, and gains great fame. For anyone who meditates on the Gayatra Saman, the important advice is: "Be high-minded" (meaning, maintain an elevated and positive mental state).

From the intimate connection to our vital breaths, we shift to another powerful Saman: the Rathantara Sama, meditating on its interwoven presence within the element of fire, revealing its radiant and transformative qualities.

Chapter XII — Meditation on the Rathantara Sama

2.12.1 The very act of rubbing fire-sticks together is the syllable Him; the rising smoke is the Prastava; the fierce burning flame is the Udgitha; the forming of red embers is the Pratihara; and the fire dying out is the Nidhana. This is the Rathantara Saman, as it is subtly interwoven in fire.

2.12.2 Anyone who truly understands this Rathantara Saman, interwoven in fire, will themselves become radiant with the light of Brahman and have a healthy appetite (for life and knowledge). They will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "Always sip water or spit before approaching fire" (a ritual of purification and respect for this inner and outer fire).

Now, we move to a most intimate and profound meditation: the Vamadevya Saman, intertwined with the sacred act of sexual intercourse, revealing its spiritual dimension and transformative power.

Chapter XIII — Meditation on the Vamadevya Saman

2.13.1 A man's gesture of beckoning to a woman is the syllable Him; his pleasing her (with initial advances) is the Prastava; his lying with her is the Pratihara; his spending intimate time with her is the Nidhana; and the completion of the sexual act is also the Nidhana (as it culminates the cycle). This is the Vamadevya Saman, as it is subtly interwoven in sexual intercourse.

2.13.2 Anyone who truly understands the Vamadevya Saman as subtly interwoven in sexual intercourse will not suffer from the pain of separation (from desired union) and will successfully create new life from every encounter; they will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "Do not reject a woman who comes to you seeking intercourse" (implying the sacredness of the act when performed with knowledge).

From the intimate act of procreation, we return to a grand cosmic phenomenon: the journey of the sun. Here, we meditate on the Brihat Saman, recognizing its presence in the daily movement of the celestial light.

Chapter XIV — Meditation on the Brihat Saman

2.14.1 The rising of the sun is the syllable Him; the fully risen sun is the Prastava; the midday sun is the Udgitha; the afternoon sun is the Pratihara; and the setting sun is the Nidhana. This is the Brihat Saman, as it is subtly interwoven in the sun.

2.14.2 Anyone who truly understands this Brihat Saman as subtly interwoven in the sun will themselves become radiant and have a healthy appetite (for life and knowledge). They will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "Do not criticize the burning sun" (meaning, do not disrespect its power or presence).

Now, we shift our meditation to the majestic phenomenon of clouds and rain, discerning the Vairupa Saman woven into their atmospheric dance, symbolizing varied forms and abundance.

Chapter XV — Meditation on the Vairupa Saman

2.15.1 The gathering of the mists is the syllable Him; the forming of dark clouds is the Prastava; the actual raining is the Udgitha; the flashing lightning and the thundering are the Pratihara; and the ceasing of the rain is the Nidhana. This is the Vairupa Saman, as it is subtly interwoven in the clouds.

2.15.2 Anyone who truly understands this Vairupa Saman as subtly interwoven in the clouds will obtain cattle of various beautiful forms; they will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "Do not criticize the rain" (meaning, do not disrespect its life-giving power).

From the specific phenomenon of clouds, we expand our view again to the grand cycle of seasons, seeing the Vairaja Saman embodied in their regal progression and transformative power.

Chapter XVI — Meditation on the Vairaja Saman

2.16.1 The syllable Him is spring; the Prastava is summer; the Udgitha is the rainy season; the Pratihara is autumn; and the Nidhana is winter. This is the Vairaja Saman, as it is subtly interwoven in the seasons.

2.16.2 Anyone who truly understands this Vairaja Saman as subtly interwoven in the seasons will shine brightly through their children, their cattle, and the radiant light of Brahman; they will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "Do not criticize the seasons" (meaning, embrace their natural cycle and beauty).

We ascend to a cosmic level once more, meditating on the Sakvari Saman as it is interwoven in the very structure of the worlds—earth, sky, heaven, directions, and the sea—revealing its all-encompassing power.

Chapter XVII — Meditation on the Sakvari Saman

2.17.1 The syllable Him is the earth; the Prastava is the sky; the Udgitha is heaven; the Pratihara is the quarters (directions); and the Nidhana is the sea. This is the Sakvari Saman, as it is subtly interwoven in the worlds.

2.17.2 Anyone who truly understands this Sakvari Saman as subtly interwoven in the worlds will become the true possessor of the worlds (master of their experience); they will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "Do not criticize the worlds" (meaning, do not dismiss the reality or value of creation).

Bringing our meditation back to life, we see the Revati Saman interwoven in animals, revealing their sacred significance and connection to our own sustenance and prosperity.

Chapter XVIII — Meditation on the Revati Saman

2.18.1 The syllable Him is goats; the Prastava is sheep; the Udgitha is cows; the Pratihara is horses; and the Nidhana is man. This is the Revati Saman, as it is subtly interwoven in animals.

2.18.2 Anyone who truly understands these Revati Samans as subtly interwoven in animals will become the true possessor of animals (have them in abundance); they will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "Do not criticize animals" (meaning, show reverence and respect for them).

From the external world of animals, we turn inward again, dissecting the human form to find the Yajnayajniya Saman interwoven in the very members of the body, linking our physical being to the sacred principle of sacrifice.

Chapter XIX — Meditation on the Yajnayajniya Saman

2.19.1 The syllable Him is hair; the Prastava is skin; the Udgitha is flesh; the Pratihara is bone; and the Nidhana is marrow. This is the Yajnayajniya Saman, as it is subtly interwoven in the members of the body.

2.19.2 Anyone who truly understands this Yajnayajniya Saman as subtly interwoven in the members of the body will have all their limbs perfectly healthy and functional; they will not be crippled in any limb, they will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "For one year, do not eat meat," or even more profoundly, "Do not eat meat at all."

From the physical self, we ascend once more to the realm of the gods, meditating on the Rajana Saman interwoven in their celestial forms, revealing its power to connect us to divine prosperity.

Chapter XX — Meditation on the Rajana Saman

2.20.1 The syllable Him is fire; the Prastava is air; the Udgitha is the sun; the Pratihara is the stars; and the Nidhana is the moon. This is the Rajana Saman, as it is subtly interwoven in the gods.

2.20.2 Anyone who truly understands this Rajana Saman as subtly interwoven in the gods will obtain the same world as the gods, acquire the same prosperity as theirs, and experience profound union with them; they will live a full life, shine brightly, become successful with children and cattle, and gain great fame. For them, the practical advice is: "Do not criticize the brahmins" (the priestly class who uphold this knowledge).

Finally, in this culminating chapter of meditations on the Saman, we see it as truly interwoven in everything, transcending all distinctions and revealing the ultimate unity of existence.

Chapter XXI — Meditation on the Saman as Interwoven in Everything

2.21.1 The syllable Him represents the three Vedas (Rig, Yajur, Sama); the Prastava represents these three worlds (earth, sky, heaven); the Udgitha represents fire (Agni), air (Vayu), and the sun (Aditya); the Pratihara represents the stars, the birds, and the rays of light; and the Nidhana represents the serpents (lower beings), the gandharvas (celestial beings), and the Manes (ancestors). This is the Saman as it is subtly interwoven in everything.

2.21.2 Anyone who truly understands this Saman as subtly interwoven in everything becomes everything—realizing their oneness with the entire cosmos.

2.21.3 Regarding this profound truth, there's a sacred verse: "There are the fivefold three. Beyond these, or separate from these, there is nothing."

2.21.4 Anyone who knows this knows everything. All regions of the universe will bring them gifts.

From the profound unity of the Saman, we now turn to practical guidance on the very notes employed in chanting the Saman, revealing how even vocalization can be a precise spiritual practice, impacting cosmic forces.

Chapter XXII — The different notes employed in the Chanting of the Saman

2.22.1 An Udgatri priest should think like this: "I choose the deep-sounding note of the Saman, which is good for cattle and connected to fire (Agni). The undefined note belongs to Prajapati (the cosmic creator). The defined note belongs to Soma (the moon). The soft and smooth note belongs to Vayu (the air). The smooth and strong note belongs to Indra. The heron-like note (high-pitched) belongs to Brihaspati. And the dull note belongs to Varuna." A person should practice all these vocal qualities in their chanting, but always avoid the dull note of Varuna.

2.22.2 A person should sing, hoping that their song will bring immortality to the gods. They should mentally affirm: "May my song bring offerings (svadha) for the ancestors, hope for all humanity, grass and water for cattle, heaven for the sacrificer, and nourishing food for myself." Thinking about all these intentions, the Udgatri priest should chant the praises without any mistakes in pronunciation or delivery.

2.22.3 All vowels are connected to the different parts of Indra's body (symbolizing vital strength); all sibilants (like 's', 'sh') are connected to Prajapati (symbolizing creation and diffusion); and all consonants are connected to Mrityu (death, symbolizing fixed forms or limitations). If someone criticizes the priest's pronunciation of vowels, he should confidently say: "I took refuge in Indra when pronouncing my vowels. He (Indra) will respond to you."

2.22.4 And if someone criticizes his sibilants, he should confidently say: "I took refuge in Prajapati. He (Prajapati) will shatter you." And if someone criticizes his consonants, he should say: "I took refuge in Mrityu. He (Mrityu) will burn you to ashes."

2.22.5 All vowels should be pronounced with resonance and strength, with the singer intending: "May I give strength to Indra (the vital force within)." All sibilants should be pronounced fully—not swallowed or forcefully expelled—with the thought: "May I dedicate myself to Prajapati (the creative principle)." All consonants should be pronounced slowly and clearly, without mixing them with other sounds, with the thought: "May I withdraw myself from death (transcend limitation)."

Having explored the intricate relationship between sound, ritual, and cosmic principles, we now arrive at a succinct yet powerful praise of Om, distinct from specific rituals, revealing its ultimate significance as the supreme path to Immortality.

Chapter XXIII — Praise of Om Unassociated with any Ritual

2.23.1 Life's righteous duties (dharma) are divided into three parts: First, sacrifice, study (of the Vedas), and charity. Second, austerity (self-discipline). Third, living as a brahmacharin (religious student) in the teacher's house, constantly disciplining the body there. Everyone who practices these duties achieves the worlds of virtue. But only one who is truly established in Brahman achieves Immortality.

2.23.2 Prajapati (the Lord of Creation) meditated deeply on the worlds. From this deep meditation, the threefold Vedic knowledge (Rig, Yajur, Sama) was revealed in his heart. He then meditated deeply on this threefold knowledge, and from it emerged these sacred syllables: Bhuh (earth), Bhuvah (mid-region), and Svah (heaven).

2.23.3 He then meditated profoundly on these three syllables, and from that deep meditation, the supreme syllable Om appeared. Just as all the leaves of a tree are held together by a central rib, so too is all speech and all knowledge held together by Om, which is Brahman. Truly, Om is all this, yes, Om is this entire universe.

From the profound understanding of Om as the essence of all, we now examine the symbolic representation of Man as a Sacrifice, specifically focusing on the different planes attained by the sacrificer through various oblations, and the role of knowledge in perfecting these rites.

Chapter XXIV — The Different Planes attained by the Sacrificer

2.24.1, 2.24.2 The great scholars of Brahman (the Vedas) often ask: "Since the morning offering belongs to the Vasus (celestial beings), the midday offering to the Rudras, and the third (evening) offering to the Adityas and the Visve-devas, then where, exactly, is the world that the sacrificer himself attains?" If someone doesn't know this, how can they properly perform the sacrifice? Only someone who knows this deep truth should perform it.

2.24.3, 2.24.4 Before starting the morning chant, the sacrificer sits behind the Garhapatya Fire (the household fire) facing north. He sings a sacred chant addressed to the Vasus, saying: "O Fire! Open the door of the earth-world. Let us see you, so that we may rule over this earth."

2.24.5, 2.24.6 Then the sacrificer makes an offering, reciting: "Adoration to Agni (fire), who lives in the earth-world! Secure this world for me, the sacrificer. That is the world for the sacrificer. I, the sacrificer, will go there when this life is over. Svaha!" After this, the sacrificer chants: "Remove the obstacle of the earth-world." Having said this, he stands up. The Vasus then offer him the world connected with the morning offering.

2.24.7, 2.24.8 Before starting the midday offering, the sacrificer sits behind the Dakshina Fire (the southern ritual fire) facing north. He sings a sacred chant addressed to the Rudras, saying: "O Fire! Open the door of the sky-world. Let us see you, so that we may rule expansively in the sky-world."

2.24.9, 2.24.10 Then the sacrificer makes an offering, reciting: "Adoration to Vayu (Air), who lives in the sky-world! Secure this world for me, the sacrificer. That is the world for the sacrificer. I, the sacrificer, will go there when this life is over. Svaha!" After this, the sacrificer chants: "Remove the obstacle of the sky-world." Having said this, he stands up. The Rudras then offer him the world connected with the midday offering.

2.24.11, 2.24.12, 2.24.13 Before starting the third (evening) offering, the sacrificer sits behind the Ahavaniya Fire (the eastern sacrificial fire) facing north. He sings two sacred chants addressed to the Adityas and the Visve-devas. First, to the Adityas: "O Fire! Open the door of the heaven-world. Let us see you, so that we may rule supreme in heaven." Next, the chant addressed to the Visve-devas: "O Fire! Open the door of the heaven-world. Let us see you, so that we may rule supreme in heaven."

2.24.14, 2.24.15 Then the sacrificer makes an offering, reciting: "Adoration to the Adityas and the Visve-devas, who live in the heaven-world! Secure this world for me, the sacrificer. That is the world for the sacrificer. I, the sacrificer, will go there when this life is over. Svaha!" After this, the sacrificer chants: "Remove the obstacle of the heaven-world." Having said this, he stands up.

2.24.16 The Adityas and the Visve-devas then offer him the world connected with the third offering. Anyone who knows this profound truth truly understands the full meaning of the sacrifice, yes, they understand it perfectly.

And so, my dear seekers, we joyously conclude Part Two of the Chandogya Upanishad! We've journeyed through intricate meditations on the fivefold and sevenfold Saman, discovering how this sacred musical principle interweaves itself through cosmic realms, natural phenomena, living beings, and even the very act of speaking and chanting. We've seen how precise knowledge elevates every ritual and intention.

Are you ready, my friends, to delve into Part Three, where we will embark on the famous Honey-Doctrine (Madhu-vidya), a beautiful and profound meditation on the sun as the honey of the gods, and how it is connected to the essence of the Vedas and our own inner experience? The revelations continue!

Part Three

My dear seekers, Dr. Suka Dev here, welcoming you back to the radiant heart of the Chandogya Upanishad, our continuing guide to unlocking life's most profound secrets! We've just absorbed the intricate dance of the Saman in Part Two. Now, prepare yourselves for one of the most beautiful and deeply cherished teachings: the Honey-Doctrine (Madhu-vidya) in Part Three. This meditation reveals how the entire cosmos is like a divine beehive, with the sun as its honey, and the Vedas as the bees, extracting the sweet essence of immortality for us all. It's truly a luminous vision!

Chapter I — The Honey-Doctrine (Rig-Veda)

3.1.1 Yonder sun is, truly, the honey of the gods. Heaven serves as its sturdy cross-beam, holding it aloft. The mid-region (atmosphere) is the sun's very beehive, where activity buzzes. And the tiny particles of water-vapors, drawn up by the sun's radiant rays, are like the precious eggs within this cosmic hive.

3.1.2, 3.1.3 The sun's eastern rays are like the eastern honey-cells. The Rig-verses themselves are like the diligent bees, constantly working. The sacred ritual practices laid down in the Rig-Veda are the beautiful flower from which essence is drawn. And the pure water of the sacrificial libations is the very nectar of that flower. These Rig-verses, like bees, heated the Rig-Veda (meditated intensely on it). From it, thus heated and processed, issued forth—as its essence—fame, radiance of the body, vigor of the senses, virility, and the nourishing food that is eaten.

3.1.4 That precious essence flowed forth and traveled towards the sun, and that essence forms what we call the red color of the rising sun.

From the radiant essence of the Rig-Veda flowing into the sun, we now observe how the wisdom of the Yajur-Veda likewise contributes to the sun's diverse hues.

Chapter II — The Honey-Doctrine (Yajur-Veda)

3.2.1 The sun's southern rays are like the southern honey-cells. The Yajus-verses themselves are like the diligent bees. The sacred ritual practices laid down in the Yajur-Veda are the beautiful flower. And the pure water of the sacrificial libation is the very nectar of that flower.

3.2.2 These Yajus-verses, like bees, heated the Yajur-Veda (meditated intensely on it). From it, thus heated and processed, issued forth—as its essence—fame, radiance of the body, vigor of the senses, virility, and the nourishing food that is eaten.

3.2.3 That precious essence flowed forth and traveled towards the sun. That essence forms what we call the white color of the sun.

Continuing our journey through the cosmic hive, we see how the melodies of the Sama-Veda extract their essence, contributing to another aspect of the sun's luminous spectrum.

Chapter III — The Honey-Doctrine (Sama-Veda)

3.3.1 The sun's western rays are like the western honey-cells. The Saman-verses themselves are like the diligent bees. The Sama-Veda is the beautiful flower. And the pure water is the very nectar of that flower.

3.3.2 These Saman-verses, like bees, heated the Sama-Veda (meditated intensely on it). From it, thus heated and processed, issued forth—as its essence—fame, radiance, vigor of the senses, virility, and the nourishing food that is eaten.

3.3.3 That precious essence flowed forth and traveled towards the sun. That essence forms what we call the dark color of the sun (referring to the subtle blue or indigo aspects of light).

Our exploration of the sun's divine honey continues with the insights of the Atharva-Veda and the ancient tales of Itihasa-Purana, adding another rich layer to the cosmic tapestry.

Chapter IV — The Honey-Doctrine (Atharva-Veda)

3.4.1 The sun's northern rays are like the northern honey-cells. The verses of the Atharvangirasa (Atharva-Veda) are like the diligent bees. The Itihasa-purana (ancient histories and mythologies) is the beautiful flower. And the pure water is the very nectar of that flower.

3.4.2 These very hymns of the Atharvangirasa, like bees, heated the Itihasa-purana (meditated intensely on it). From it, thus heated and processed, issued forth—as its essence—fame, radiance, vigor of the senses, virility, and the nourishing food that is eaten.

3.4.3 That precious essence flowed forth and traveled towards the sun. That essence forms what we call the extremely dark color of the sun (referring to the deepest, most mysterious shades).

The Honey-Doctrine culminates as we consider the subtle, upward-reaching rays of the sun, revealing how the ultimate wisdom of the Upanishads extracts the highest essence, contributing to the very core of Brahman.

Chapter V — The Honey-Doctrine (Continued)

3.5.1 Now, the upward-reaching rays of the sun are like the honey-cells above all others. The secret teachings of the Upanishads are like the diligent bees. Brahman (Om) is the ultimate flower. And the pure water is the very nectar of that flower.

3.5.2 These secret teachings, like bees, intensely heated Brahman (Om), dwelling upon it deeply. From It, thus heated and processed, issued forth—as Its ultimate essence—fame, radiance, vigor of the senses, virility, and the nourishing food that is eaten.

3.5.3 That supreme essence flowed forth and traveled towards the sun. That essence forms what appears to stir, to vibrate, in the very center of the sun.

3.5.4 These different colors and aspects in the sun are the very essences of the essences; for the Vedas are the essences (of knowledge), and these colors are, in turn, their concentrated essences. These are the nectars of the nectars; for the Vedas are themselves like nectar (immortal and sustaining), and of them, these colors and manifestations in the sun are the ultimate nectars.

Having understood the sun as the source of this divine honey, we now explore which specific groups of deities partake of these precious nectars, and what profound benefits accrue to the one who meditates on this truth.

Chapter VI — Meditation on the Vasus

3.6.1 On the first of these nectars (the red color, from Rig-Veda), the Vasus (a group of eight celestial beings) live, with Agni (fire) at their head. Truly, these gods do not eat or drink physical food. They are utterly satisfied by merely looking at the nectar, absorbing its essence.

3.6.2 They (the Vasus) gracefully retire into that red color and rise up refreshed from that very color.

3.6.3 Anyone who truly knows this nectar (the Rig-Veda's essence in the red sun) becomes one of the Vasus, with Agni (fire) as their head; they are satisfied by merely looking at the nectar. They retire into that red color and again rise up refreshed from that color.

3.6.4 As long as the sun rises daily in the east and sets in the west, so long does he (the knower, like the Vasus) enjoy rulership and sovereignty.

Continuing our journey through the celestial realms, we learn which deities partake of the second nectar, the white essence, and the benefits for those who know this truth.

Chapter VII — Meditation on the Rudras

3.7.1 On the second of these nectars (the white color, from Yajur-Veda), the Rudras (a group of eleven celestial beings) live, with Indra (the king of gods) at their head. Truly, these gods do not eat or drink physical food. They are utterly satisfied by merely looking at the nectar, absorbing its essence.

3.7.2 They (the Rudras) gracefully retire into that white color and rise up refreshed from that very color.

3.7.3 Anyone who truly knows this nectar (the Yajur-Veda's essence in the white sun) becomes one of the Rudras, with Indra as their head; they are satisfied by merely looking at the nectar. They retire into that white color and again rise up refreshed from that color.

3.7.4 As long as the sun rises daily in the east and sets in the west, and for twice that long does it (symbolically) rise in the south and set in the north (referring to a greater cosmic cycle), for just so long does he (the knower, like the Rudras) enjoy rulership and sovereignty.

We now move to the third nectar, the dark essence, and discover which divine beings partake of it, and the glorious rewards for those who align with this knowledge.

Chapter VIII — Meditation on the Adityas

3.8.1 On the third of these nectars (the dark color, from Sama-Veda), the Adityas (a group of twelve celestial beings) live, with Varuna (god of cosmic order) at their head. Truly, these gods do not eat or drink physical food. They are utterly satisfied by merely looking at the nectar, absorbing its essence.

3.8.2 They (the Adityas) gracefully retire into that dark color and rise up refreshed from that very color.

3.8.3 Anyone who truly knows this nectar (the Sama-Veda's essence in the dark sun) becomes one of the Adityas, with Varuna as their head; they are satisfied by merely looking at the nectar. They retire into that dark color and again rise up refreshed from that color.

3.8.4 As long as the sun rises daily in the east and sets in the west, and for twice as long does it (symbolically) rise in the south and set in the north, and for twice as long again does it (symbolically) rise in the west and set in the east (referring to an even greater cosmic cycle), for just so long does he (the knower, like the Adityas) enjoy rulership and sovereignty.

Our journey continues with the fourth nectar, the extremely dark essence, revealing which deities partake of it and the benefits for those who embody this profound truth.

Chapter IX — Meditation on the Maruts

3.9.1 On the fourth of these nectars (the extremely dark color, from Atharva-Veda), the Maruts (storm gods) live, with Soma (the moon god, or the sacred drink) at their head. Truly, these gods do not eat or drink physical food. They are utterly satisfied by merely looking at the nectar, absorbing its essence.

3.9.2 They (the Maruts) gracefully retire into that extremely dark color and rise up refreshed from that very color.

3.9.3 Anyone who truly knows this nectar (the Atharva-Veda's essence in the extremely dark sun) becomes one of the Maruts, with Soma as their head; they are satisfied by merely looking at the nectar. They retire into that extremely dark color and again rise up refreshed from that color.

3.9.4 As long as the sun rises daily in the east and sets in the west, and for twice as long does it rise in the south and set in the north, and for twice as long again does it rise in the west and set in the east, and for twice as long yet again does it (symbolically) rise in the north and set in the south, for just so long does he (the knower, like the Maruts) enjoy rulership and sovereignty.

Finally, we arrive at the fifth nectar, the subtle essence stirring at the sun's center, and discover which highly evolved beings partake of it, and the ultimate reward for those who know this profound secret.

Chapter X — Meditation on the Sadhyas

3.10.1 On the fifth of these nectars (the stirring essence at the sun's center, from the Upanishads), the Sadhyas (a group of celestial beings, representing cosmic architects) live, with Brahma (the cosmic creator) at their head. Truly, these gods do not eat or drink physical food. They are utterly satisfied by merely looking at the nectar, absorbing its essence.

3.10.2 They (the Sadhyas) gracefully retire into that subtle form and rise up refreshed from that very form.

3.10.3 Anyone who knows this nectar (the Upanishads' essence in the stirring sun) becomes one of the Sadhyas, with Brahma as their head; they are satisfied by merely looking at the nectar. They retire into that subtle form and again rise up refreshed from that form.

3.10.4 As long as the sun rises daily in the east and sets in the west, and for twice as long does it rise in the south and set in the north, and for twice as long again does it rise in the west and set in the east, and for twice as long yet again does it rise in the north and set in the south, and for twice as long once more does it (symbolically) rise above and set below (transcending all directions), for just so long does he (the knower, like the Sadhyas) enjoy rulership and sovereignty.

The Honey-Doctrine culminates with the ultimate fruit of this profound meditation: a timeless state where the sun of knowledge neither rises nor sets, and the knower transcends all cycles of time and limitation.

Chapter XI — The Result of the Meditation on the Honey

3.11.1 Now, after having risen beyond all these stages and directions, it (meaning the sun of knowledge, the ultimate consciousness) rises and sets no more. It remains forever alone, shining brilliantly in the center, utterly undisturbed. And concerning this, there is the following sacred verse:

3.11.2 "There (in Brahmaloka, the world of Brahman), the sun neither rises nor sets at any time. O ye gods, if this truth is realized, may I never fall from Brahman!"

3.11.3 Truly, for anyone who profoundly knows this Brahma-Upanishad (this secret knowledge of Brahman), the sun does not (metaphorically) rise or set. For them, it is eternal day, forever filled with light.

3.11.4 This profound doctrine was taught by Brahma (Hiranyagarbha) to Prajapati. Prajapati taught it to Manu. Manu taught it to his offspring. And to Uddalaka Aruni, this sacred doctrine of Brahman was narrated by his own father.

3.11.5 Therefore, a father may (and should) tell this sacred doctrine of Brahman to his eldest son, or to a truly worthy disciple.

3.11.6 It absolutely must not be told to anyone else, even if they were to offer one the entire earth, surrounded by the sea and overflowing with treasures; for this doctrine is worth far more than that, yes, it is worth infinitely more.

From the expansive Honey-Doctrine, we now shift our focus to a concise yet deeply profound meditation on the Gayatri mantra, revealing its universal nature and its protective power when understood in its broadest sense.

Chapter XII — Meditation on the Gayatri

3.12.1 The Gayatri is, truly, everything that exists here. Speech is verily the Gayatri, for speech sings forth (gaya-ti) and protects (traya-te) everything that exists here.

3.12.2 That Gayatri is also intimately connected with the earth; for everything that exists here rests upon this earth and does not go beyond it.

3.12.3 In man, that Gayatri is also the body; for all the vital breaths (pranas) exist within this body and do not go beyond it (while life lasts).

3.12.4 That body, in man, is again intimately connected to the heart within a man; for the vital breaths (pranas) exist profoundly within it and do not go beyond it.

3.12.5 That Gayatri has traditionally four feet (quarters or sections) and is sixfold (referring to various groupings of its attributes). The same profound truth is also declared by a Rik-verse:

3.12.6 "Such is its greatness (referring to Brahman as known through the symbol of the Gayatri). But even greater than it is the ultimate Person (Brahman itself). One of Its (Brahman's) feet encompasses all beings; while the immortal three feet (the vast majority of its being) reside in heaven (meaning, in its own transcendent Self)."

3.12.7, 3.12.8, 3.12.9 The Brahman which has been thus described (as vast and all-encompassing) is the same as the physical akasa (space) that exists outside a person. The akasa which is outside a person is the same as that subtle akasa which is found inside a person. And this akasa which is inside a person is none other than the akasa within the heart. This akasa which is within the heart is omnipresent (present everywhere) and unchanging. He who knows this profound truth obtains full and unchanging prosperity.

From the universal and individual aspects of the Gayatri, we now turn to a meditation on the "Door-Keepers"—the five senses as guardians of the heart, connecting us to cosmic energies and inner light.

Chapter XIII — Meditation on the Door-Keepers

3.13.1 Of that heart (the subtle spiritual center), there are five metaphorical doors, each controlled by specific divine forces (devas). That which is the eastern door is the prana (the upward vital breath)—that is the eye, and that is Aditya (the sun). One should meditate on that as pure brightness and the source of all food (sustenance). He who knows this becomes bright himself and a true eater of food.

3.13.2 That which is the southern gate is the vyana (the diffused vital breath)—that is the ear, and that is Chandrama (the moon). One should meditate on that as prosperity and fame. He who knows this becomes prosperous and famous.

3.13.3 That which is the western gate is the apana (the downward vital breath)—that is speech, and that is Agni (fire). One should meditate on that as the radiance of Brahman and the source of food. He who knows this becomes radiant and a true eater of food.

3.13.4 That which is the northern gate is the samana (the equalizing vital breath)—that is the mind, and that is Parjanya (the rain-god). One should meditate on that as fame and beauty. He who knows this becomes famous and beautiful.

3.13.5 That which is the upper gate is the udana (the upward-flowing vital breath)—that is Vayu (cosmic air), and that is the akasa (space). One should meditate on that as strength and greatness. He who knows this becomes strong and great.

3.13.6 These are the five faithful servants of Brahman, the very door-keepers of the world of heaven. He who thus knows these five servants of Brahman, the door-keepers of the world of heaven—in his family, a hero is born. He who thus knows these five servants of Brahman, the door-keepers of the world of heaven, himself ultimately attains the world of heaven.

3.13.7, 3.13.8 Now, the brilliant light which shines above this heaven, above all the worlds, above everything, in the highest worlds not excelled by any other worlds—that is the very same light which is eternally within man. We have a visible proof of this light: when we perceive the warmth in our own body through touch. And of it, we have this audible proof: when we cover our ears, we hear a sound like the rumbling of a carriage, or the bellowing of an ox, or the roaring sound of a blazing fire. One should worship as Brahman that inner light which is both seen (felt as warmth) and heard (as inner sound). He who knows this profound truth becomes conspicuous and celebrated, yes, he becomes truly celebrated.

We now turn to one of the most celebrated and foundational teachings of the Chandogya Upanishad: the Sandilya Doctrine. This chapter profoundly declares that "All this is Brahman" and introduces the revolutionary concept that "That thou art."

Chapter XIV — The Sandilya Doctrine

3.14.1 All this is Brahman. From It, the entire universe comes forth; in It, the universe merges; and in It, the universe breathes and has its being. Therefore, a man should meditate on Brahman with a calm and concentrated mind. Now, truly, a man consists of his will (kratu). As he wills in this world, so does he become when he has departed from here. Let him, with this profound knowledge in mind, form his will.

3.14.2, 3.14.3 He (Brahman, as his Self) who consists of the mind; whose body is subtle; whose form is pure light; whose thoughts are perfectly true; whose nature is like the all-pervading akasa; whose creation is this entire universe; who cherishes all righteous desires; who contains all pleasant odors; who is endowed with all tastes; who embraces all this manifested existence; who never speaks (is beyond expression); and who is without longing (being complete in Himself)— He is my Self within the heart, smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller even than a grain of millet. Yet, He is my Self within the heart, greater than the earth, greater than the mid-region, greater than heaven, greater than all these worlds combined.

3.14.4 He whose creation is this entire universe, who cherishes all desires, who contains all odors, who is endowed with all tastes, who embraces all this, who never speaks, and who is without longing—He is my Self within the heart. He is that Brahman. When I shall have departed from this world, I shall certainly reach Him: one who has this unwavering faith and has no doubt will certainly attain to that Godhead. Thus said the sage Sandilya, yes, thus he said.

From the intimate wisdom of the Sandilya doctrine, we expand our meditation to envision the Universe as a sacred Chest or treasury, containing all of existence within its profound structure.

Chapter XV — Meditation on the Universe as a Chest

3.15.1 The great chest of the universe, with the mid-region (atmosphere) as its inside and the earth as its sturdy bottom, does not decay. The four quarters (directions) are its different corners, and heaven is its lid, resting above. This cosmic chest is the ultimate storehouse of all treasures. Inside it are all things that exist.

3.15.2 The eastern quarter is called Juhu (the sacrificial ladle, symbolizing offering); the southern quarter is Sahamana (the enduring); the western quarter is Rajni (the queenly); and the northern quarter is Subhuta (the well-born). Vayu (the air) is their child, born of these quarters. He who knows this Vayu as the child of the quarters never weeps for his sons. I know the air to be the child of the quarters; may I never weep for my sons.

3.15.3 I take refuge in the imperishable chest of the universe with this (mind), and this (speech), and this (prana). I take refuge in the Prana (vital breath) with this (mind), and this (speech), and this (physical body). I take refuge in Bhuh (earth) with this (mind), and this (speech), and this (prana). I take refuge in Bhuvah (sky) with this (mind), and this (speech), and this (prana). I take refuge in Svah (heaven) with this (mind), and this (speech), and this (prana).

3.15.4 When I said: "I take refuge in the Prana," what I truly meant was: "I take refuge in everything that exists here—in that all-encompassing Prana, I take refuge."

3.15.5 When I said: "I take refuge in Bhuh," what I really said was: "I take refuge in the earth, the mid-region, and heaven" (the three worlds).

3.15.6 Then, when I said: "I take refuge in Bhuvah," what I truly said was: "I take refuge in fire, the air, and the sun" (the three luminous deities).

3.15.7 When I said: "I take refuge in Svah," what I truly said was: "I take refuge in the Rig-Veda, Yajur-Veda, and Sama-Veda" (the three sacred knowledge branches). That is what I said, yes, that is what I profoundly said.

From the cosmic chest of the universe, we now return to a profound and practical meditation on Man as a Sacrifice, understanding the different stages of human life as ritualistic oblations, and the corresponding divine energies that guide them.

Chapter XVI — Man as a Sacrifice (I)

3.16.1 A person, indeed, is a sacrifice (life itself is a continuous offering). His first twenty-four years constitute the morning libation. The Gayatri metre (a Vedic meter) has twenty-four syllables, and the morning libation is offered with Gayatri hymns. The Vasus (a group of deities associated with light and well-being) are connected with that part of the sacrifice (life's early stage). The pranas (vital breaths) are the Vasus; for, truly, they make everything reside (visayanti) in this body, sustaining it.

3.16.2 If anything ails him (becomes ill) during that first period (first 24 years), he should recite the following mantra: "O ye pranas, ye Vasus, unite this morning libation (my early life) with the midday libation (my middle life). May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Vasus." Thus, by this prayer and understanding, he rises from his illness and becomes free of it.

3.16.3 His next forty-four years constitute the midday libation. The Tristubh metre has forty-four syllables, and the midday libation is offered with Tristubh hymns. The Rudras (a group of deities associated with transformation and sometimes sorrow) are connected with that part of the sacrifice (middle life). The pranas are the Rudras; for, truly, they make everything weep (rodayanti, symbolizing the struggles and sorrows of life).

3.16.4 If anything ails him during that second period (next 44 years), he should recite the following mantra: "O ye pranas, ye Rudras, unite this midday libation (my middle life) with the third libation (my later life). May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Rudras." Thus, by this prayer and understanding, he rises from his illness and becomes free of it.

3.16.5 His next forty-eight years constitute the third oblation (evening of life). The Jagati metre has forty-eight syllables, and the third oblation is offered with Jagati hymns. The Adityas (a group of solar deities, associated with taking away or liberation) are connected with that part of the sacrifice. The pranas are the Adityas; for, truly, they take up (adadate) every-thing (at the time of dissolution).

3.16.6 If anything ails him during that third period (next 48 years), he should recite the following mantra: "O ye pranas, ye Adityas, extend this my third libation (my later life) to the full age. May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Adityas." Thus, by this prayer and understanding, he rises from his illness and becomes free of it.

3.16.7 Mahidasa, the son of Itara, knew this profound teaching and, addressing a disease directly, said: "O you disease! Why do you afflict me? I shall not die of this pain, for I know the truth!" He lived a remarkable hundred and sixteen years. Indeed, he, too, who knows this profound truth lives on to a hundred and sixteen years.

Expanding on the concept of human life as a sacrifice, this chapter delves into various aspects of daily living and spiritual practice, linking them to the deeper meaning of ritual, and concludes with a powerful, final instruction for transcending death.

Chapter XVII — Man as a Sacrifice (II)

3.17.1 When a man experiences hunger, thirst, and deliberately abstains from worldly pleasures—these are his spiritual initiatory rites (symbolizing purification and preparation).

3.17.2 When he eats, drinks, and genuinely enjoys pleasures, he then participates in the Upasads (sacrificial preparatory ceremonies, symbolizing sustenance and engagement with life).

3.17.3 When a man laughs, enjoys food, and engages in sexual intercourse—these actions are his Stuta and Sastra (forms of praise and recitation in a sacrifice, symbolizing joyful expression and procreation).

3.17.4 Austerity (self-discipline), almsgiving, uprightness, non-violence, and truthfulness—these are the sacred gifts (dakshina) for the priests (symbolizing the virtues offered in life's sacrifice).

3.17.5 Because the entire life of a man is a continuous sacrifice, therefore, when a woman is pregnant, they say that his mother will "give birth" (soshyati) to him, or that his mother "has given birth" (asoshta) to him. The very same words are used in the Soma-sacrifice to mean: "He will pour out the Soma-juice" and "He has poured out the Soma-juice." This (birth) is his symbolic pouring of Soma. His death is the final Avabhritha (the ceremonial bathing after a sacrifice, symbolizing purification and completion).

3.17.6 Ghora, of the lineage of Angirasa, communicated this profound teaching to Krishna, the son of Devaki—and it utterly quenched Krishna’s thirst for any other knowledge—and he (Ghora) said: "When a man approaches death, he should take refuge in these three thoughts: 'Thou art indestructible (akshata)' (referring to the Self), 'Thou art unchanging (aprachyuta)' (referring to the Self), and 'Thou art the subtle Prana' (the very life force)." On this subject, there are two sacred Rik-verses:

3.17.7 "'They (the knowers of Brahman) see everywhere the Supreme Light, which shines eternally in Brahman, which is all-pervading like the light of day, and which belongs to the primeval Seed of creation.' And further: 'Perceiving the higher light in the sun—which stands above the darkness of ignorance—as the higher light within the heart (our own inner Self), perceiving the Supreme Light which is higher than all lights, we have reached the Highest Light, the Sun, the most luminous among the gods. Yes, we have truly reached the Highest Light, the Sun, the most luminous among the gods.'"

Having understood human life as a continuous sacrifice culminating in liberation, we now turn to a profound meditation on the Mind and the Akasa (Space) as powerful symbols of Brahman itself, revealing their cosmic and individual aspects.

Chapter XVIII – The Mind and the Akasa as Symbols of Brahman

3.18.1 One should deeply meditate on the mind as Brahman—this teaching is given with reference to the individual body. One should deeply meditate on the akasa (space or ether) as Brahman—this teaching is given with reference to the gods (the cosmic realm). Thus, both forms of meditation—the one related to the body and the one related to the cosmic forces—are being taught together.

3.18.2 That Brahman has four feet (or quarters): speech is one foot, the Prana (the nose, as the sense of smell) is one foot, the eye is one foot, and the ear is one foot—this is the description with reference to the individual body. Now, with reference to the gods (the cosmic aspects): Agni (fire) is one foot, Vayu (air) is one foot, Aditya (the sun) is one foot, and the quarters (directions) are one foot. This constitutes the twofold meditation, connecting the individual body and the cosmic realm.

3.18.3 Speech is, indeed, a fourth foot (quarter) of Brahman, of which the mind is a subtle symbol. It (speech, as Brahman) shines and warms with the radiant light of fire. He who knows this truth shines and warms with great fame, with wide renown, and with the brilliant radiance of Brahman.

3.18.4 Prana (the nose, as the sense of smell) is, indeed, a fourth foot of Brahman. It shines and warms with the pervasive light of the air. He who knows this truth shines and warms with great fame, with wide renown, and with the brilliant radiance of Brahman.

3.18.5 The eye, indeed, is a fourth foot of Brahman. It shines and warms with the illuminating light of the sun. He who knows this truth shines and warms with great fame, with wide renown, and with the brilliant radiance of Brahman.

3.18.6 The ear, indeed, is a fourth foot of Brahman. It shines and warms with the boundless light of the quarters (directions). With great fame, with wide renown, and with the brilliant radiance of Brahman, he shines and warms who knows this, yes, who truly knows this.

In this culminating chapter of Part Three, we return to the very source of light and life: the Sun. Here, we meditate on the Sun as Brahman itself, tracing its cosmic origins and understanding the auspicious results of this profound contemplation.

Chapter XIX — Meditation on the Sun as Brahman

3.19.1 The sun is Brahman: this is the profound teaching. An explanation thereof follows: In the very beginning, this universe was non-existent (as a manifest form). It then became existent. It grew. It transformed into a cosmic egg. This cosmic egg lay for the period of a year. Then, it broke open. Of the two halves of the egg-shell, one half was made of silver, and the other of gold.

3.19.2 That which was made of silver became the earth; that which was made of gold became heaven. What was the thick membrane of the white (of the egg) became the mountains; the thin membrane of the yolk became the mist and the clouds. The veins (of the egg) became the rivers; and the fluid in the bladder (of the egg) became the ocean.

3.19.3 And what was born from this cosmic egg was yonder Aditya, the sun. When it was born, shouts of "Hurrah!" arose, accompanied by all beings and all objects of desire. Therefore, even today, at its rise and at its every return, shouts of "Hurrah!" arise, together with the joyful activity of all beings and the pursuit of all objects of desire.

3.19.4 He who, knowing this profound truth, meditates on the sun as Brahman—pleasant sounds and joyful experiences will quickly approach him and continue to delight him, yes, they will continue to delight him endlessly.

And so, my dear seekers, we joyfully conclude Part Three of the Chandogya Upanishad! We've journeyed through the enchanting Honey-Doctrine, revealing the cosmic origins of the Vedas and the precious essence of the sun. We've explored the universal Gayatri, the mystical Door-Keepers, and the profound Sandilya Doctrine of "That thou art." We've even contemplated human life as a grand sacrifice and the sun as Brahman itself.

The wisdom keeps flowing, doesn't it? Are you ready to continue our exploration into Part Four, where we'll encounter intriguing stories of self-discovery and the nature of knowledge, leading us even closer to the ultimate truth? The journey deepens!

Part Four

My dear seekers, Dr. Suka Dev here, welcoming you into Part Four of the Chandogya Upanishad, our profound guide to practical wisdom for an extraordinary life! We've just absorbed the intricate Honey-Doctrine and the deep symbolism of rituals in Part Three. Now, prepare for captivating stories of self-discovery, where wisdom unfolds in unexpected ways, proving that the path to Brahman is open to all who seek it with sincerity. These narratives are truly as engaging as any tale, leading us to the heart of enlightenment!

Chapter I — The Story of Janasruti and Raikva

4.1.1 Once upon a time, there lived a king named Janasruti, the great-grandson of Janasruta. He was renowned for his generosity: he bestowed gifts with great respect, gave away lavishly, and cooked abundant food for the hungry. He built rest-houses everywhere, with the noble thought that people from all regions would come and partake of his food.

4.1.2 One serene night, some flamingos were flying high above. One flamingo said to another: "Hey! Ho! My short-sighted friend, my short-sighted friend! Be careful! The brilliant radiance of Janasruti, the great-grandson of Janasruta, has spread all the way to the sky! Do not touch it, lest it should burn you!"

4.1.3 The other flamingo, unimpressed, replied: "Oh, really? Who is this person you speak of, as if he were someone like Raikva, that man with the cart?" The first flamingo, surprised, asked: "What kind of person is this Raikva, the man with the cart?"

4.1.4 The short-sighted flamingo then explained: "Imagine a game of dice: when the highest throw, the krita, is won, all the lower throws are automatically included in that victory. In the same way, whatever merits people gain through their good deeds, all of them ultimately accrue to that Raikva (because he embodies the highest knowledge). When I speak of Raikva, I'm describing someone who truly knows what Raikva knows."

4.1.5, 4.1.6 King Janasruti, the great-grandson of Janasruta, overheard this conversation. Immediately after getting out of bed, he turned to his attendant and said: "Friend, did you speak of me as if I were Raikva, the man with the cart?" The attendant, confused, asked: "What kind of person is Raikva, the man with the cart?" The king then repeated what he'd heard: "As in a game of dice, when the krita is won, the lower throws are also won; so whatever merits people acquire, all accrue to that Raikva. When I speak of Raikva, I'm describing someone who truly knows what Raikva knows."

4.1.7 The attendant, eager to please, searched everywhere for this Raikva but returned without finding him. Then the king, with deeper insight, said to him: "Listen, my friend, when you're looking for a true knower of Brahman, you must look in humble places. Search for him where knowledge might be found in unexpected simplicity."

4.1.8 After a proper, more discerning search, the attendant finally came upon a person lying underneath his cart, scratching an itch. Humbly, he took his seat near him and asked: "Revered Sir, are you Raikva, that famous man with the cart?" "Oh yes, I am he," the man replied. Satisfied, the attendant returned to the king, thinking to himself: "I have found him out!"

With Raikva now discovered, King Janasruti attempts to approach him with conventional offerings, but Raikva reveals that true knowledge cannot be bought with mere material wealth, leading to a profound lesson.

Chapter II — Dialogue of Raikva and Janasruti (I)

4.2.1, 4.2.2 Then King Janasruti, the great-grandson of Janasruta, took with him six hundred cows, a precious necklace, and a chariot pulled by mules, and went directly to Raikva. He offered these gifts, saying: "Raikva, here are six hundred cows, a necklace, and a chariot with mules. Please, revered Sir, teach me the deity whom you worship."

4.2.3 Raikva, seeing through the material offerings, replied: "Ah, may that necklace and the chariot remain with you, O Sudra (a term for one of humble origin, used here to highlight Janasruti's approach, not his actual caste), along with your cows." Thereupon, Janasruti, the great-grandson of Janasruta, undeterred, took with him a thousand cows, a chariot with mules, another precious necklace, and even brought his own daughter, and returned to Raikva.

4.2.4 Janasruti, now truly earnest, said to him: "Raikva, here are a thousand cows, a necklace, a chariot with mules, this wife (my daughter, offered as a symbol of deep reverence and connection), and this village where you shall dwell. Revered Sir, please teach me."

4.2.5 Then Raikva, considering her (the princess) as the sacred "door" for imparting true knowledge, finally said: "O Sudra (Janusruti)! You have brought these cows and other presents; this is good. But you will make me speak now only through this means (through the profound respect and connection symbolized by the princess)." These are the villages now named Raikvaparna, in the country of Mahavrishas, where Raikva lived. Now Raikva proceeded to teach the king:

With the stage set, Raikva now unveils the profound truth of Vayu (Air) and Prana (Vital Breath) as the great "Swallowers" or "Absorbers"—a powerful meditation that connects the cosmic to the individual.

Chapter III — Dialogue of Raikva and Janasruti (II)

4.3.1 "Truly, Vayu (the air) is the great Swallower (samvarga), the absorber of all. For when fire goes out, it is indeed swallowed by the air. When the sun sets, its light is swallowed by the air. When the moon sets, its light is swallowed by the air."

4.3.2 "When water dries up, it is swallowed by the air. For indeed, the air absorbs them all into itself. So much for this truth with reference to the gods (the cosmic realm)."

4.3.3 "Now, with reference to the body: Truly, the Prana (the vital breath) is the great Swallower. When a man sleeps, his speech merges into the Prana; his sight merges into the Prana; his hearing merges into the Prana; and his mind merges into the Prana. For indeed, the Prana absorbs them all into itself."

4.3.4 "These are the two great Swallowers: the Air among the gods (the cosmic forces), and the Prana among the senses (within the individual body)."

4.3.5 Once, the wise Saunaka of the Kapi line and Abhipratarin, the son of Kakshasena, were being served their meal, when a brahmacharin (religious student) begged food from them. They, not recognizing his true spiritual stature, did not give him anything.

4.3.6 The brahmacharin then spoke profoundly: "One God, Prajapati, swallowed the four great ones (referring to the cosmic elements and senses absorbed by Vayu and Prana). He is the Guardian of the entire world. O descendant of Kapi, O Abhipratarin, mortals do not see Him, even though He abides in manifold forms. Truly, this food has not been given to Him to whom it truly belongs (the Prana/Brahman within me)."

4.3.7 Saunaka of the Kapi line, pondering those deep words, then went to the brahmacharin and said: "He (the Prana/Brahman) is the very Self of the gods, the creator of all beings, with unbroken teeth (always consuming, never consumed), the ultimate eater, the truly wise one. They speak of His magnificence as great, because without being eaten himself, He eats even what is not common food. O brahmacharin, we meditate upon this Brahman." Then he instructed his attendants: "Give him food."

4.3.8 They gave food to him. Now, these five (Vayu and its cosmic "food": fire, the sun, the moon, and water, which Vayu absorbs) and those five (Prana and its individual "food": the organs of speech, the eye, the ear, and the mind, which Prana absorbs) make a total of ten. These ten together constitute the krita (the highest throw in a game of dice, symbolizing perfection). Because of this similarity to the perfect ten, these ten (Vayu and Prana in their cosmic and individual roles) are the very food in the ten directions, and further, they are Virat, the ultimate eater of food, by which all this (universe) becomes visible and manifest. Anyone who truly sees all this and becomes the ultimate eater of food, who knows this, yes, who truly knows this.

From the profound doctrine of the "Swallowers," we now embark on the inspiring and unconventional journey of Satyakama Jabala, a young seeker whose unwavering commitment to truth leads him to knowledge in the most unexpected of classrooms.

Chapter IV — The Story of Satyakama

4.4.1 Once upon a time, Satyakama, the son of Jabala, addressed his mother and said: "Revered Mother, I wish to become a brahmacharin (a religious student living chastely with a teacher). What is my ancestry?"

4.4.2 She said to him: "My child, I do not know what your ancestry is. In my youth, I was preoccupied with many household duties and with attending on guests when I conceived you. I truly do not know what your ancestry is. I am Jabala by name, and you are Satyakama. So, you may simply declare yourself as Satyakama Jabala (meaning Satyakama, son of Jabala)."

4.4.3 He came to Gautama, the son of Haridrumata, and said: "Revered Sir, I wish to live with you as a brahmacharin. May I approach you as a pupil?"

4.4.4 Gautama said to him: "What is your ancestry, dear friend?" Satyakama replied: "Sir, I do not know what my ancestry is. I asked my mother about it, and she replied: 'In my youth, I was preoccupied with many household duties and with attending on guests when I conceived you. I do not know what your ancestry is. I am Jabala by name, and you are Satyakama.' I am, therefore, Sir, Satyakama Jabala."

4.4.5 Gautama, deeply impressed by his honesty, said: "None but a true brahmin would speak out so truthfully. Fetch the fuel (for the sacred fire), dear friend; I shall initiate you. You have not departed from truth." He then initiated Satyakama. Having separated out four hundred lean and weak cows from his herd, he said to Satyakama: "Dear friend, go with these." Driving them away towards the forest, Satyakama declared: "I shall not return until they become a thousand." He lived a number of years in the forest, diligently tending the cows, until they had indeed multiplied to a thousand.

Satyakama's unwavering dedication now begins to bear fruit, as his first teacher appears in an unexpected form: a bull from his own herd, ready to impart a profound teaching about Brahman.

Chapter V — Instruction by the Bull

4.5.1 The bull of the herd, miraculously addressing him, said: "Satyakama!" "Revered Sir!" Satyakama replied, astonished. The bull said: "Dear friend, we have multiplied and become a thousand; now take us to your teacher's house."

4.5.2 "I will declare to you one foot (one aspect) of Brahman." "Please declare it, Revered Sir," Satyakama eagerly requested. The bull then taught him: "The east is one quarter, the west is one quarter, the south is one quarter, and the north is one quarter. This, dear friend, is one foot of Brahman, consisting of these four quarters, and this foot is called Prakasavat (the Shining)."

4.5.3 "Anyone who knows this truth and meditates on this foot of Brahman, consisting of four shining quarters, becomes shining themselves on this earth. They conquer shining worlds—yes, anyone who knows this and meditates on this foot of Brahman as the Shining."

As Satyakama continues his journey, another unexpected teacher emerges from the sacred fire he tends, ready to reveal a new aspect of Brahman.

Chapter VI — Instruction by Fire

4.6.1 The bull further instructed: "Agni (the fire) will declare to you another foot of Brahman." Satyakama then, the next morning, drove the cows towards his teacher's house. And when they gathered together towards evening, he lighted a fire, penned the cows, laid fuel on the fire, and sat down behind the fire, facing the east.

4.6.2 Agni (the fire), miraculously addressing him, said: "Satyakama!" "Revered Sir!" Satyakama replied.

4.6.3 "Dear friend, I will declare to you one foot of Brahman." "Please declare it, revered Sir," Satyakama eagerly requested. Agni then taught him: "The earth is one quarter, the sky is one quarter, heaven is one quarter, and the ocean is one quarter. This, dear friend, is one foot of Brahman, consisting of these four quarters, and this foot is called Anantavat (the Endless)."

4.6.4 "Anyone who knows this truth and meditates on this foot of Brahman, consisting of four endless quarters, becomes endless themselves on this earth. They conquer endless worlds—yes, anyone who knows this and meditates on this foot of Brahman as the Endless."

Satyakama's divine instruction continues as a majestic swan appears, ready to reveal yet another luminous facet of Brahman.

Chapter VII — Instruction by the Swan

4.7.1 Agni (the fire) further instructed: "A hamsa (swan) will declare to you another foot of Brahman." Satyakama then, the next morning, drove the cows towards his teacher’s house. And when they gathered together towards evening, he lighted a fire, penned the cows, laid fuel on the fire, and sat down behind the fire, facing the east.

4.7.2 Then a swan flew to him and said: "Satyakama!" "Revered Sir!" Satyakama replied.

4.7.3 "Dear friend, I will declare to you one foot of Brahman." "Please declare it, revered Sir," Satyakama eagerly requested. The swan then taught him: "Fire is one quarter, the sun is one quarter, the moon is one quarter, and lightning is one quarter. This, dear friend, is one foot of Brahman, consisting of these four quarters, and this foot is called Jyotishmat (the Luminous)."

4.7.4 "Anyone who knows this truth and meditates on this foot of Brahman, consisting of four luminous quarters, becomes luminous themselves on this earth. They conquer luminous worlds—yes, anyone who knows this and meditates on this foot of Brahman as the Luminous."

As Satyakama nears his teacher's home, one final animal teacher, a diver-bird, emerges to complete his unconventional education, revealing the supporting aspect of Brahman.

Chapter VIII — Instruction by the Diver-Bird

4.8.1 The swan further instructed: "A madgu (diver-bird) will declare to you another foot of Brahman." Satyakama then, the next morning, drove the cows towards his teacher's house. And when they gathered together towards evening, he lighted a fire, penned the cows, laid fuel on the fire, and sat down behind the fire, facing the east.

4.8.2 Then a diver-bird flew to him and said: "Satyakama!" "Revered Sir!" Satyakama replied.

4.8.3 "Dear friend, I will declare to you one foot of Brahman." "Please declare it, revered Sir," Satyakama eagerly requested. The diver-bird then taught him: "The Prana (vital breath) is one quarter, the eye is one quarter, the ear is one quarter, and the mind is one quarter. This, dear friend, is one foot of Brahman, consisting of these four quarters, and this foot is called Ayatanavat (having support)."

4.8.4 "Anyone who knows this truth and meditates on this foot of Brahman, consisting of four quarters as the one having support, truly possesses a stable support (like a home) on this earth. They conquer the worlds which offer a home—yes, anyone who knows this and meditates on this foot of Brahman as the one having support."

Having received teachings from animals and fire, Satyakama finally reaches his human teacher, Gautama, for the formal initiation and completion of his profound knowledge.

Chapter IX — Instruction by the Teacher

4.9.1 Satyakama finally reached his teacher’s house. The teacher, Gautama, looking at him, said: "Satyakama!" "Revered Sir!" Satyakama replied.

4.9.2 The teacher observed: "Dear friend, your face shines like that of someone who knows Brahman. Who has taught you?" Satyakama replied: "Others than men (animals and fires) have taught me. But I truly wish, revered Sir, that you alone should complete my instruction."

4.9.3 "For I have heard from wise persons like your good self that only knowledge which is truly learned directly from a human teacher (acharya) leads to the highest good." Then he (Gautama) proceeded to teach him the same knowledge, validating and completing what he had learned. Nothing whatsoever was left out, no, nothing whatsoever was left out.

The scene now shifts to another young seeker, Upakosala, whose unwavering dedication to his teacher's sacred fires leads him to receive profound wisdom from unexpected sources.

Chapter X — The Story of Upakosala

4.10.1 Upakosala, the son of Kamala, lived as a brahmacharin (religious student) with Satyakama, the son of Jabala. He diligently tended his teacher’s sacred fires for twelve long years. Satyakama allowed his other pupils to return to their homes after they had finished their Vedic studies, but he did not allow Upakosala to depart.

4.10.2 Then Satyakama’s wife, seeing Upakosala’s dedication, said to him (her husband): "This brahmacharin, practicing austerities so sincerely, has intelligently tended your fires. Please give him instruction, lest the fires themselves should blame you for neglecting his education." The teacher, however, went away on a journey without teaching him.

4.10.3 The brahmacharin, out of deep mental grief and yearning for knowledge, began to fast. Then the teacher’s wife said to him: "Brahmacharin, why are you not eating?" He replied: "There are in a person like me many desires directed to various objects (especially knowledge). I am full of sorrows (due to lack of instruction). I will not eat."

4.10.4 Thereupon, the very fires he tended, seeing his sincerity, spoke among themselves: "This brahmacharin, practicing austerities so diligently, has intelligently tended us. Come, let us teach him." They then spoke to him: "The Prana (vital breath) is Brahman. Ka (joy) is Brahman. Kha (the akasa, or space) is Brahman."

4.10.5 He (Upakosala) said: "I understand that the Prana is Brahman, but I do not truly understand 'joy' (ka) and 'the akasa' (kha) as Brahman." They (the fires) then clarified: "What is joy (ka) is inherently the akasa (kha), and what is the akasa (kha) is inherently joy (ka)." In this way, they taught him the Prana (as Brahman) and the akasa related to it.

Following the initial guidance from the cosmic fires, the Garhapatya Fire, symbolizing the household and earthly realm, steps forward to impart its specific wisdom to Upakosala.

Chapter XI — Instruction by the Household Fire

4.11.1 Next, the Garhapatya Fire (the household fire), taught him: "The earth, fire (its own essence), food, and the sun are my forms. The luminous person that is seen in the sun—I am he; I am he, indeed."

4.11.2 "Anyone who, knowing this truth, meditates on this fire frees themselves from sinful actions, obtains the World of the Garhapatya Fire, reaches their full age, and lives brightly. Their descendants do not perish. We (the fires) support them in this world and in the other, if they truly understand this and meditate on this fire."

Continuing his instruction, the Anvaharya (Southern) Fire, associated with offerings to ancestors and the moon, imparts its unique aspect of Brahman to Upakosala.

Chapter XII — Instruction by the Southern Fire

4.12.1 Then the Anvaharya (Southern) Fire taught him: "Water, the quarters (directions), the stars, and the moon are my forms. The luminous person that is seen in the moon—I am he; I am he, indeed."

4.12.2 "Anyone who, knowing this truth, meditates on this fire frees themselves from sinful actions, obtains the World of the Anvaharya Fire, reaches their full age, and lives brightly. Their descendants do not perish. We (the fires) support them in this world and in the other, if they truly understand this and meditate on this fire."

Finally, the Ahavaniya Fire, representing offerings to the gods and the heavenly realm, bestows its knowledge upon Upakosala, completing the fires' collective teaching.

Chapter XIII — Instruction by the Ahavaniya Fire

4.13.1 Then the Ahavaniya Fire taught him: "The Prana (vital breath), the akasa (space), heaven, and lightning are my forms. The luminous person that is seen in lightning—I am he; I am he, indeed."

4.13.2 "Anyone who, knowing this truth, meditates on this fire frees themselves from sinful actions, obtains the World of the Ahavaniya Fire, reaches their full age, and lives brightly. Their descendants do not perish. We (the fires) support them in this world and in the other, if they truly understand this and meditate on this fire."

Having received the wisdom of the fires, Upakosala's own human teacher, Satyakama, returns to clarify and complete his spiritual education, revealing the ultimate path to Brahman.

Chapter XIV — Dialogue between the Teacher and the Pupil

4.14.1 Then they (all the fires together) said: "Upakosala, dear friend, we have taught you the knowledge of ourselves and the knowledge of the Self (as we manifested it). But your true teacher will teach you the ultimate path." Just then, the teacher Satyakama returned and called to him: "Upakosala!"

4.14.2, 4.14.3 He replied: "Revered Sir!" The teacher observed: "Dear friend, your face shines like that of one who knows Brahman. Who has taught you?" Upakosala, trying to be humble, replied: "Who should teach me, Sir?" (implicitly suggesting no human teacher had). And then, pointing to the fires, he said: "For this reason, these fires appear to be of this radiant form now, though they were of a different, dimmer form before." "Dear friend, what did they teach you?" Satyakama inquired. "This," Upakosala replied, and he repeated some of what the fires had told him. The teacher, hearing this, said: "They told you, dear friend, only about the worlds (the manifest realms of Brahman), but I shall tell you about Brahman itself, the ultimate reality. Understand this: Just as water does not cling to the lotus leaf (remaining pure), so no evil clings to anyone who truly knows this." Upakosala, eager for this higher knowledge, said to him: "Revered Sir, please tell me."

With Upakosala's earnest request, the teacher Satyakama now reveals the ultimate truth of the Person in the Eye as the Self, and the luminous "Path of the Gods" to Brahman.

Chapter XV — Instruction by the Teacher

4.15.1 He (Satyakama) said: "The person that is seen in the eye—that is the Self. This Self is immortal, it is fearless; this is Brahman. That is why, if one drops melted butter or water into the eye, it flows away on both sides (not clinging to the pure essence within)."

4.15.2 "The ancient seers call him Samyadvama, for all blessings (vama) naturally flow towards him (samyanti). All blessings truly come towards anyone who knows this."

4.15.3 "He is also called Vamani, for he carries (nayati) all blessings (vama) to living beings. Anyone who knows this carries all blessings to others."

4.15.4 "He is also called Bhamani, for he shines (bhati) brightly in all the worlds. Anyone who knows this shines brightly in all the worlds."

4.15.5 "Now, whether or not their relatives perform the funeral rites for such a person (a knower of this Self), after death, he goes to light; from light, to day; from day, to the bright half of the moon; from the bright half of the moon, to the six months during which the sun moves to the north (Uttarayana); from those months, to the year; from the year, to the sun; from the sun, to the moon; from the moon, to lightning. There, a person who is not a human being (a divine guide) meets him and leads him directly to Brahman. This is known as the Path of the Gods (Devayana), the path leading to Brahman. Those who travel by it do not return to the cycle of human rebirth, no, they do not return."

As Part Four draws to a close, the Upanishad provides a final, practical insight into the ritual of sacrifice, emphasizing the crucial role of the Brahma priest and the power of his silent, discerning mind in ensuring the perfection of the offering.

Chapter XVI — The Silence of the Brahma Priest

4.16.1 Truly, he who moves along (meaning, the air, the cosmic Prana) is the very essence of sacrifice; for he, moving along, purifies everything in the cosmos. And because, moving along, he purifies everything, he is, in essence, the sacrifice itself. Of that all-encompassing sacrifice, the mind and speech are the two principal ways (of engaging with it).

4.16.2, 4.16.3 The Brahma priest purifies one of these two ways (the mind) by his concentrated mind, remaining silent. The other way (speech) is purified through the words spoken by the Hotri priest, the Adhvaryu priest, and the Udgatri priest. If the Brahma priest, after the Prataranuvaka hymn has begun and before the recitation of the Paridhaniya hymn, breaks his sacred silence and speaks, he purifies only one of the ways (speech, through the other priests' correct chanting), but the other way (the subtle mental aspect of the sacrifice) is injured. Just as a man walking on only one leg, or a carriage moving on only one wheel, is injured and becomes unstable, likewise the sacrifice is injured. Following this injury to the sacrifice, the sacrificer too is injured. By performing such a defective sacrifice, he becomes more sinful.

4.16.4 But if the Brahma priest, after the Prataranuvaka hymn has begun and before the recitation of the Paridhaniya hymn, does not break his silence and speak, he purifies both the ways (mind and speech), and neither of them is injured. Just as a man walking steadily on two legs, or a carriage moving smoothly on two wheels, proceeds without obstacle, likewise the sacrifice goes on without obstacle. Following the success of the sacrifice, the sacrificer too fares well. Having performed the perfect sacrifice, he becomes spiritually better.

To ensure the perfection of the sacred rites, the Upanishad concludes with a powerful teaching on Penances for Mistakes in the Sacrifice, revealing how even errors can be rectified through understanding and ritual.

Chapter XVII — Penances for Mistakes in the Sacrifice

4.17.1 Prajapati (the Lord of Creation) meditated deeply over the worlds. From them, thus intensely meditated over, he extracted their vital essences: Agni (fire) from the earth, Vayu (air) from the mid-region, and Aditya (the sun) from heaven.

4.17.2 He then meditated deeply over these three deities (fire, air, sun). From them, thus intensely meditated over, he extracted their essences. The Rik-verses (from the Rig-Veda) came from fire; the Yajus-verses (from the Yajur-Veda) came from the air; and the Saman-verses (from the Sama-Veda) came from the sun.

4.17.3 He then meditated deeply over the threefold knowledge (the three Vedas). From them, thus intensely meditated over, he extracted their essences: Bhuh (representing earth, from the Rik-verses), Bhuvah (representing the mid-region, from the Yajus-verses), and Svah (representing heaven, from the Saman-verses).

4.17.4 If the sacrifice is injured with regard to the Rik-verses (meaning, a mistake occurs in that part of the ritual), one should then offer a libation in the Garhapatya Fire, saying: "Bhuh Svaha!" Thus, the injury with regard to the Rik-verses is healed by means of the essence and the power of the Rik-verses themselves.

4.17.5 If the sacrifice is injured with regard to the Yajus-verses, one should then offer a libation in the Southern (Dakshina) Fire, saying: "Bhuvah Svaha!" Thus, the injury with regard to the Yajus-verses is healed by means of the essence and the power of the Yajus-verses themselves.

4.17.6 If the sacrifice is injured with regard to the Saman-verses, one should then offer a libation in the Ahavaniya Fire, saying: "Svah Svaha!" Thus, the injury with regard to the Saman-verses is healed by means of the essence and the power of the Saman-verses themselves.

4.17.7, 4.17.8 Just as one purifies gold by means of borax, and purifies silver by means of gold, and purifies tin by means of silver, and purifies lead by means of tin, and purifies iron by means of lead, and joins wood by means of iron or leather; likewise, one heals any injury done to the sacrifice with the power of these worlds (Bhuh, Bhuvah, Svah), these gods (fire, air, sun), and these three Vedas. That sacrifice is truly well healed and perfected in which there is a Brahma priest who knows this profound method of rectification.

4.17.9, 4.17.10 That sacrifice is inclined towards success and prosperity (to the north) in which there is a Brahma priest who knows this. And regarding such a Brahma priest, there is the following traditional verse (gatha): "Wherever the sacrifice is injured, to that very spot he (the Brahma priest) goes (with his purifying knowledge)." The silent Brahma priest alone, as one of the officiating priests, protects the sacrificer, just as a mare protects a warrior on the battlefield. Because the Brahma priest who knows this protects the sacrifice, the sacrificer, and all the other priests, one should therefore always make a person who knows this the Brahma priest, and not one who does not know it, yes, definitely not one who does not know it.

And so, my dear seekers, we triumphantly conclude Part Four of the Chandogya Upanishad! We've navigated inspiring stories of truth, explored the ultimate "Swallowers" of existence, and delved into the profound symbolism of life and ritual as sacrifice. The journey has been rich with insights into the nature of Brahman as manifesting in myriad forms, and the power of deep knowledge.

Are you ready, my friends, to continue our exploration into Part Five, where we'll delve into the Universal Self (Vaisvanara Atman) and the intricate relationship between the inner body and the outer cosmos? The path to ultimate understanding continues its magnificent unfoldment!

Part Five

My dear seekers, Dr. Suka Dev here, eager to lead you into Part Five of the Chandogya Upanishad, our profound guide to practical wisdom for an extraordinary life! We've just navigated inspiring stories of truth and the intricate symbolism of life and ritual as sacrifice in Part Four. Now, prepare yourselves for a deeply illuminating section, as we once again delve into the very essence of existence: the Supremacy of the Prana, the vital breath, and its profound implications for our well-being and spiritual understanding.

Chapter I — The Supremacy of the Prana

5.1.1 Om. Anyone who truly knows what is the oldest and greatest among all things becomes, themselves, the oldest and greatest. What is this oldest and greatest? The Prana (vital breath), indeed, is the oldest and greatest. Therefore, whoever truly understands this becomes the oldest and greatest among their own kinsmen.

5.1.2 Anyone who truly knows what is the most excellent (vasishtha) becomes the most excellent among their kinsmen. What is this most excellent? The organ of speech, indeed, is the most excellent. Therefore, whoever truly understands this becomes the most excellent among their own kinsmen.

5.1.3 Anyone who truly knows what possesses the attribute of firmness (pratishtha) becomes firm and stable in both this world and the next. What is this firmness? The eye, indeed, is endowed with firmness. Therefore, whoever truly understands this becomes firm and stable in this world and the next.

5.1.4 Anyone who truly knows prosperity (sampad) will have all their wishes fulfilled—both divine and human wishes. What is this prosperity? The ear, indeed, is prosperity. Therefore, whoever truly understands this will have all their wishes fulfilled—both divine and human.

5.1.5 Anyone who truly knows the abode (ayatana) becomes the refuge and dwelling place for their kinsmen. What is this abode? The mind, indeed, is the abode. Therefore, whoever truly understands this becomes the abode and refuge for their own kinsmen.

5.1.6 The various pranas (sense-organs), each convinced of their own importance, once disputed among themselves, each saying: "I am the best!" "I am the best!"

5.1.7 They went to Prajapati, their divine progenitor, and asked: "O revered Sir, who among us is truly the best?" He replied: "He by whose departure the body looks worse than the worst—that one is the best among you."

5.1.8 Following this test, the organ of speech departed from the body. After being away for a whole year, it returned and asked: "How have you all been able to live without me?" The other organs replied: "We lived just as dumb people live, without speaking, but we continued breathing with the nose (Prana), seeing with the eye, hearing with the ear, and thinking with the mind." Then the organ of speech re-entered the body.

5.1.9 The eye departed. After being away for a whole year, it returned and asked: "How have you all been able to live without me?" The other organs replied: "We lived just as blind people live, without seeing, but we continued breathing with the nose (Prana), speaking with the tongue, hearing with the ear, and thinking with the mind." Then the eye re-entered the body.

5.1.10 The ear departed. After being away for a whole year, it came back and asked: "How have you all been able to live without me?" The other organs replied: "We lived just as deaf people live, without hearing, but we continued breathing with the nose (Prana), speaking with the tongue, seeing with the eye, and thinking with the mind." Then the ear re-entered the body.

5.1.11 The mind departed. After being away for a whole year, it came back and asked: "How have you all been able to live without me?" The other organs replied: "We lived just like children whose minds are not yet fully formed, without thinking with the mind, but we continued breathing with the nose (Prana), speaking with the tongue, seeing with the eye, and hearing with the ear." Then the mind re-entered the body.

5.1.12 Then, as the vital breath (prana) itself was about to depart, it forcefully uprooted all the organs from their places, just as a noble horse tears up the pegs to which its feet are tied (when it strains to break free). Seeing this, the other organs rushed to it and pleaded: "Revered Sir, please be our lord! You are truly the best among us. Do not depart from us!"

5.1.13 Then the organ of speech said to him: "That attribute of being most excellent which I possess is now yours!" Then the eye said: "That attribute of firmness which I possess is now yours!"

5.1.14 Then the ear said: "That attribute of prosperity which I possess is now yours!" Then the mind said: "That attribute of being the abode which I possess is now yours!"

5.1.15 And from that day on, people do not call them (the senses) by their individual names like "the organs of speech," "the eyes," "the ears," or "the mind," but simply by the collective name: "the Pranas." The Prana (the vital breath) alone is truly all these.

Having understood the undisputed supremacy of Prana, we now delve into practical rites designed to align with its power and attain greatness and prosperity in life. This section describes the ancient Mantha Rite, a powerful ritual involving special paste and offerings.

Chapter II — The Mantha Rite

5.2.1 The Prana asked: "What will be my food?" The other organs answered: "Whatever food exists—including even the lowest forms of sustenance, like that of dogs and birds." The Upanishad clarifies: All that is eaten is the food of the ana (a name for Prana). Ana is his (Prana's) direct, intimate name. For anyone who truly knows this, there exists nothing which is not suitable as food (because Prana consumes all).

5.2.2 Prana then asked: "What will be my dress?" They answered: "Water." Therefore, when people eat, they ritually cover him (the Prana), both before and after eating, with water (by sipping it). Thus, the Prana obtains its clothing and is no longer naked.

5.2.3 Satyakama, the son of Jabala, once explained this profound doctrine of the Prana to Gosruti, the son of Vyaghrapada, and said: "If one were to tell this powerful knowledge even to a dry, lifeless tree stump, branches would grow and fresh leaves would spring forth!"

5.2.4 Now, if a man wishes to attain greatness (prosperity and influence), he should perform the initiatory rite on the day of the new moon. Then, on the night of the full moon, he should stir a paste (mantha) made of all sacred herbs with curds and honey. He should then offer it as a libation in the fire where the melted butter is offered, saying: "Svaha to the oldest (jyashtha) and greatest (sreshtha)!" Then, he should throw the remaining paste adhering to the ladle into the main paste mixture.

5.2.5 In the same manner, he should offer a libation in the fire where the melted butter is offered, saying: "Svaha to the most excellent (vasishtha)!" Then, he should throw the remainder adhering to the ladle into the paste. In the same manner, he should offer a libation into the fire where the melted butter is offered, saying: "Svaha to firmness (pratishtha)!" and then throw the remainder adhering to the ladle into the paste. In the same manner, he should offer a libation in the fire where the melted butter is offered, saying: "Svaha to prosperity (sampad)!" and then throw the remainder adhering to the ladle into the paste. In the same manner, he should offer a libation into the fire where the melted butter is offered, saying: "Svaha to the abode (ayatana)!" and then throw the remainder adhering to the ladle into the paste.

5.2.6 Then, moving slightly away from the fire and holding the paste (mantha) in his hands, he recites: "You (Prana) are named ama (meaning all-pervading), for all this (universe) rests in you. You (the paste, representing Prana) are the oldest, the greatest, the king, and the sovereign. May you make me the oldest, the greatest, the king, and the sovereign. May I be all this!"

5.2.7 Then he recites the following Rik-mantra, swallowing a small portion of the paste (mantha) each time he utters a part of the mantra: "We desire, of the great progenitor (the sun)"—here he swallows a little—"of the luminous, the food (that sustains all)"—here he swallows a little—"the best and all-supporting"—here he swallows a little—"we meditate quickly on the true nature of the sun"—here he swallows the entire remainder of the paste. Having then carefully cleansed the vessel, whether made of metal or wood, he lies down behind the fire, on a skin or directly on the ground, controlling his speech and remaining self-possessed. If he sees a woman in a dream during this time, then he should know that his ritual has been a complete success.

5.2.8 Regarding this, there is the following sacred verse: "If during rites performed with the intention of fulfilling certain desires, one sees a woman in one's dream, let one know of one's success from this vision in a dream, yes, from this vision in a dream."

From the practical rites for prosperity, we now transition to a crucial and profound dialogue concerning the Process of Rebirth. This famous teaching, originally imparted by a Kshatriya king, unravels the mystery of how souls return to different states of existence.

Chapter III — The Story of Svetaketu and Pravahana

5.3.1 Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas (a wise kingdom). Pravahana, the son of Jibala (the king), addressed him: "Boy, has your father fully instructed you?" "Yes, revered Sir," Svetaketu replied confidently.

5.3.2 The king then asked: "Do you know to what place men go after departing from here (after death)?" "No, revered Sir," Svetaketu admitted. "Do you know how they return again?" "No, revered Sir." "Do you know where the paths leading to the gods and leading to the Manes (ancestors) separate?" "No, revered Sir."

5.3.3 "Do you know why yonder world (of departed souls) is never completely filled up?" "No, revered Sir." "Do you know how water, in the fifth oblation (a series of transformations), comes to be called 'man' (a human being)?" "No, revered Sir," Svetaketu admitted to each question.

5.3.4 The king then questioned: "Then why did you claim that you had been instructed? How could someone who didn't know these things say they had been fully instructed?" Feeling deep sorrow and humiliation, Svetaketu went back to his father and said: "Revered Sir, you told me that you had instructed me fully, though you had not truly instructed me."

5.3.5 "That Kshatriya (King Pravahana) asked me five questions, and I could not answer a single one of them," Svetaketu confessed. The father said: "As you have stated these questions to me, let me assure you that I do not know even one of them myself. If I had known them, why should I not have told them to you?"

5.3.6 Then Gautama (the father, Aruna) went to the king’s palace. When he arrived, the king showed him proper respect. The next morning, when the king came to the assembly, Gautama also came there. The king, extending a courtesy, said to him: "Gautama, Sir, ask of me any boon relating to human wealth." He replied: "May human wealth remain with you. Just tell me that profound teaching which you addressed to my boy." The king became sad, hesitant to reveal knowledge typically reserved for his caste.

5.3.7 The king then respectfully requested: "Stay with me for a long time." Then he said to him: "As to what you have asked me, O Gautama, this knowledge (of the five fires and rebirth) did not reach any brahmin before you. Thus, it was uniquely to the kshatriya alone, among all people, that the teaching of this profound knowledge belonged." Then, recognizing Gautama's sincere desire, he began to teach him:

With the stage set for this exclusive teaching, King Pravahana now unveils the first of the Five Fires—a profound cosmic analogy where the heavenly world itself is seen as a sacrificial fire, leading to the birth of the moon.

Chapter IV — The Five Fires (I)

5.4.1 "Yonder world (heaven), O Gautama, is truly the sacrificial fire. The sun serves as its fuel; the sun's rays are its smoke; daytime is its flame; the moon is its embers; and the stars are its sparks."

5.4.2 "In this cosmic fire, the gods offer faith as a libation. Out of that profound offering, King Moon is born."

Continuing the intricate cosmic analogy, the king reveals the second of the Five Fires—the atmosphere itself, where the moon is offered as a sacrifice, leading to the birth of rain.

Chapter V — The Five Fires (II)

5.5.1 "Parjanya (the god of rain), O Gautama, is the fire (the second cosmic fire, representing the atmosphere). The air is its fuel; the cloud is its smoke; lightning is its flame; the thunderbolt is its embers; and the rumbling thunderings are its sparks."

5.5.2 "In this atmospheric fire, the gods offer King Moon as a libation. Out of that profound offering, rain is born."

The king now unveils the third of the Five Fires—the earth itself, where rain is offered as a sacrifice, leading to the growth of food.

Chapter VI — The Five Fires (III)

5.6.1 "The earth, O Gautama, is the fire (the third cosmic fire). The year is its fuel; the akasa (space or atmosphere) is its smoke; the night is its flame; the quarters (directions) are its embers; and the intermediate quarters are its sparks."

5.6.2 "In this earthly fire, the gods offer rain as a libation. Out of that profound offering, food is born."

From the cosmic fires, the king now brings the analogy closer, revealing the fourth of the Five Fires—man himself—where food is offered as a sacrifice, leading to the formation of semen.

Chapter VII — The Five Fires (IV)

5.7.1 "Man, O Gautama, is the fire (the fourth cosmic fire, the male body). Speech is its fuel; the Prana (vital breath) is its smoke; the tongue is its flame; the eye is its embers; and the ear is its sparks."

5.7.2 "In this human fire, the gods offer food as a libation. Out of that profound offering, semen is produced."

Finally, the king unveils the fifth and last of the Five Fires—woman herself—where semen is offered as a sacrifice, culminating in the profound mystery of human birth.

Chapter VIII — The Five Fires (V)

5.8.1 "Woman, O Gautama, is the fire (the fifth cosmic fire, the female body). Her sexual organ is the fuel; what invites (desire) is the smoke; the vulva is the flame; what is done inside (the act of intercourse) is the embers; and the pleasures are the sparks."

5.8.2 "In this female fire, the gods offer semen as a libation. Out of that profound offering, the foetus is formed."

Having established the intricate cycle of the Five Fires, the king now elucidates the ultimate culmination of these offerings: the profound mystery of Birth and Death, and how water, through this transformative process, eventually becomes "man."

Chapter IX — Birth and Death

5.9.1 "Thus, O Gautama, in the fifth libation (the transformation of water/semen through the female fire), water itself comes to be called 'man' (a human being). The foetus, enclosed securely in the membrane, having developed inside for ten or nine months, or sometimes more or less, is then born into the world."

5.9.2 "Having been born, he lives for whatever length of life he is destined to. When he is dead, they carry him to the fire of the funeral pyre, the very fire from which he came, and from which he arose (symbolically, as the essence of fire in the cosmic cycle)."

From the moment of birth and the culmination of death, the king now reveals the profound implications of this knowledge, describing the various Paths followed after Death—the journey of souls to different realms based on their actions and understanding.

Chapter X — The Various Paths followed after Death

5.10.1, 5.10.2 "Those who truly know this doctrine of the Five Fires, and those who, living in the forest, practice unwavering faith and austerities, journey towards light; from light, they go to day; from day, to the bright half of the moon (the waxing fortnight); from the bright half of the moon, to the six months during which the sun moves to the north (Uttarayana); from those months, to the year; from the year, to the sun; from the sun, to the moon; from the moon, to lightning. There, a person who is not a human being (a divine guide, a representative of Brahman) meets them and leads them directly to Brahman. This is known as the Path of the Gods (Devayana)."

5.10.3 "But those who, living in the village, perform sacrifices, undertake works of public utility (like digging wells or building temples), and give alms, journey towards smoke; from smoke, to night; from night, to the dark half of the moon (the waning fortnight); from the dark half of the moon, to the six months during which the sun moves to the south (Dakshinayana). However, they do not reach the year."

5.10.4 "From those months, they go to the World of the Manes (ancestors); from the world of the Manes, to the akasa (space); from the akasa, to the moon. This moon is King Soma (the divine elixir of sustenance). There, they become the food of the gods. The gods consume them (enjoy their karmic fruits)."

5.10.5, 5.10.6 "Having dwelled there in the lunar world until their good works (karma) are completely consumed, they return again by the very same way they came. They first reach the akasa (space), and from the akasa, the air. Having become air, they then become smoke; having become smoke, they become mist. Having become mist, they become cloud; having become cloud, they fall as rain-water onto the earth. Then they are born as various forms of food: rice and barley, herbs and trees, sesamum and beans. From this state, their exit (into a new birth) is most difficult; for whoever is capable of begetting children eats that food and injects semen, they (the returning souls) become like unto him (take birth through him)."

5.10.7 "Those whose conduct here on earth has been good will quickly attain some good birth—birth as a brahmin, birth as a kshatriya, or birth as a vaisya. But those whose conduct here has been evil will quickly attain some evil birth—birth as a dog, birth as a pig, or birth as a chandala (outcaste)."

5.10.8 "Those who neither practice meditation nor perform rituals (the utterly ignorant and indifferent) do not follow either of these two paths (of the gods or the Manes). They become those insignificant creatures which are continually revolving (in cycles of lower births) and about which it may simply be said: 'Live and die.' This is the third place (lower realms). Therefore, that higher world (of departed souls) never becomes completely full. A wise person should deeply despise this course of endless rotation. To emphasize this, there is the following sacred verse:"

5.10.9 "'A man who steals the gold of a brahmin, he (a brahmin) who drinks liquor, he who dishonors his teacher’s bed, and he who kills a brahmin—these four fall into wretched births, as also a fifth who associates with them (shares their guilt).'"

5.10.10 "But he who truly knows these Five Fires (this profound doctrine of transmigration) is not stained by sin, even if they associate with those who commit such grave offenses. He becomes pure and clean, and obtains the world of the blessed—yes, he who truly knows this, yes, he who truly knows this."

From the intricate details of rebirth and the Five Fires, we now embark on another pivotal dialogue, where renowned householders seek the knowledge of the Universal Self (Vaisvanara Atman), leading them to an unexpected, yet supreme, teacher.

Chapter XI — Concerning the Universal Self

5.11.1 Prachinasala, the son of Upamanyu; Satyayajna, the son of Pulusha; Indradyumna, the grandson of Bhallavi; Jana, the son of Sarkaraksha; and Budila, the son of Asvatarasva—these were great householders and highly respected scriptural scholars. They came together and discussed the profound question: "What is our true Self, and what is Brahman?"

5.11.2 They sought to solve this problem and decided: "Revered Sirs, Uddalaka, the son of Aruna, is currently knowledgeable about the Vaisvanara Self (the Universal Self). Let us go to him." So they went to him.

5.11.3 He (Uddalaka), seeing these great scholars approaching, concluded: "These great householders and great scriptural scholars will surely question me deeply. Perhaps I shall not be able to explain everything to them perfectly. Therefore, I shall direct them to another, more accomplished teacher."

5.11.4 He said to them: "Revered Sirs, King Asvapati, the son of Kekaya, is currently truly knowledgeable about the Vaisvanara Self. Let us all go to him." So they went to him.

5.11.5, 5.11.6, 5.11.7 When they arrived, the king immediately ordered that proper respect should be paid to each of them. The next morning, after rising from bed, he addressed them: "In my kingdom, there is no thief, no miser, no wine-bibber, no man without a sacrificial fire, no ignorant person, and no adulterer, much less an adulteress. Revered Sirs, I am going to perform a great sacrifice. I shall give to each of you as much wealth as I give to each of my priests. Please, revered Sirs, stay here and accept my hospitality." They (the scholars) replied: "If a person approaches another with a specific purpose, they should speak to the other only about that purpose. At present, you, Your Majesty, truly know about the Vaisvanara Self. Please, tell us about Him." The king, accepting their request, said to them: "I shall give you a reply tomorrow morning." The next morning, they approached him with fuel in their hands (a sign of seeking instruction). Without requiring them to perform any formal initiatory rites, the king directly began to teach them:

King Asvapati now begins his profound teaching on the Vaisvanara Self, revealing it not as a fragmented entity, but as a vast, universal being. He first identifies the head of this cosmic Self.

Chapter XII — The Head of the Vaisvanara Self

5.12.1, 5.12.2 "O son of Upamanyu (Prachinasala), whom do you meditate on as the Self?" "Heaven only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Sutejas (the Good Light). Therefore, one sees in your family the Suta libation (offering that gives birth to happiness), as also the Prasuta libation (that which has given birth to happiness), and the Asuta libation (that which is prepared and offered spontaneously). And you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self (as the Good Light) eats food, sees what is pleasing, and has in his family the glory of Brahman. That, however, is only the head of the Self. Truly, your head would have fallen off if you had not come to me (meaning, your partial knowledge was insufficient and dangerous)."

Continuing his revelation of the Universal Self, the king now identifies the eye of the Vaisvanara Self with the radiant sun, and the abundant blessings that come with this knowledge.

Chapter XIII — The Eye of the Vaisvanara Self

5.13.1, 5.13.2 Then he (the king) said to Satyayajna, the son of Pulusha: "O Prachinayogya, whom do you meditate on as the Self?" "The sun only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Visvarupa (the Universal Form). Therefore, one sees in your family much and manifold wealth—there are always ready chariots and mules, female servants and golden necklaces—and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self (as the Universal Form) eats food, sees what is pleasing, and has in his family the glory of Brahman. That, however, is only the eye of the Self. Truly, you would have become blind if you had not come to me (meaning, your partial knowledge would have led to a lack of vision)."

The king moves on to the next part of the Universal Self, identifying the Prana (vital breath) with the pervasive air, and the diverse paths that open to the one who knows this truth.

Chapter XIV — The Prana of the Vaisvanara Self

5.14.1, 5.14.2 Then he (the king) said to Indradyumna, the grandson of Bhallavi: "O Vaiyaghrapadya, whom do you meditate on as the Self?" "The air only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self of varied courses (Prithagvartma). Therefore, gifts come to you in various ways, and rows of chariots follow you in various ways, and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self (as the one of varied courses) eats food, sees what is pleasing, and has in his family the glory of Brahman. That, however, is only the prana (vital breath) of the Self. Truly, your prana (life force) would have left you if you had not come to me (meaning, your partial knowledge would have led to a loss of vital energy)."

Continuing the grand anatomy of the Universal Self, the king identifies the trunk with the expansive akasa (space), and the abundance that flows from this understanding.

Chapter XV — The Trunk of the Vaisvanara Self

5.15.1, 5.15.2 Then he (the king) said to Jana, the son of Sarkaraksha: "Whom do you meditate on as the Self?" "The akasa (space) only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Bahula (full, abundant). Therefore, you are full of offspring and wealth, and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self (as the full and abundant) eats food, sees what is pleasing, and has in his family the glory of Brahman. That, however, is only the trunk of the Self. Truly, your trunk (body) would have been destroyed if you had not come to me (meaning, your partial knowledge would have led to physical decay)."

The king now reveals the subtle connection between the bladder of the Universal Self and water, and the prosperity that accompanies this knowledge.

Chapter XVI — The Bladder of the Vaisvanara Self

5.16.1, 5.16.2 Then he (the king) said to Budila, the son of Asvatarasva: "O Vaiyaghrapadya, whom do you meditate on as the Self?" "Water only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Rayi (wealth). Therefore, you are wealthy and flourishing, and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self (as wealth) eats food, sees what is pleasing, and has in his family the glory of Brahman. That, however, is only the bladder of the Self. Truly, your bladder (physical reservoir) would have burst if you had not come to me (meaning, your partial knowledge would have led to physical imbalance)."

Finally, King Asvapati completes the anatomical mapping of the Universal Self, identifying its feet with the solid earth, and the stability that comes from this all-encompassing knowledge.

Chapter XVII — The Feet of the Vaisvanara Self

5.17.1, 5.17.2 Then he (the king) said to Uddalaka, the son of Aruna: "O Gautama, whom do you meditate on as the Self?" "The earth only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Pratishtha (the support). Therefore, you are supported by offspring and cattle, and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self (as the support) eats food, sees what is pleasing, and has in his family the glory of Brahman. That, however, is only the feet of the Self. Truly, your feet (foundation) would have withered away if you had not come to me (meaning, your partial knowledge would have led to instability)."

Having addressed each scholar's partial understanding, King Asvapati now presents the Vaisvanara Self as the Whole, emphasizing the immense benefit of contemplating this Universal Being in its entirety, encompassing all of existence.

Chapter XVIII — The Vaisvanara Self as the Whole

5.18.1 Then he (the king) said to them all: "You, being endowed with only limited knowledge, eat your food while knowing that Vaisvanara Self as if He were fragmented into many parts. But he who worships the Vaisvanara Self as the measure of the span from earth to heaven (the entire cosmos), and as identical with his own self (the universal and individual unified), eats food in all worlds, in all beings, and in all selves (meaning, his food becomes cosmic sustenance)."

5.18.2 "Of this all-encompassing Vaisvanara Self: His head is Sutejas (the Good Light, symbolizing heaven); His eye is Visvarupa (the Universal Form, symbolizing the sun); His Prana (vital breath) is Prithagvartma (of various courses, symbolizing the air); His trunk is Bahula (full, symbolizing akasa); His bladder is Rayi (wealth, symbolizing water); His feet are Prithivi (the earth, symbolizing support); His chest is the Vedi (sacrificial altar, symbolizing the space for ritual); His hair is the kusa grass on the altar; His heart is the Garhapatya Fire (household fire); His mind is the Anvaharya Fire (southern fire); and His mouth is the Ahavaniya Fire (eastern fire, where offerings are made)."

With the majestic vision of the Vaisvanara Self revealed, the Upanishad now provides a practical application: the Performance of the Agnihotra (fire sacrifice) within Oneself, transforming the act of eating into a sacred offering to the Pranas.

Chapter XIX — Performance of the Agnihotra in Oneself (The Prana)

5.19.1 Therefore, the first portion of food that comes should be offered as a sacred oblation. The first offering that he (the eater) makes, he should offer, saying: "Svaha to the Prana!" Then, the Prana (the vital breath) is satisfied.

5.19.2 When the Prana is satisfied, the eye is satisfied. When the eye is satisfied, the sun is satisfied. When the sun is satisfied, heaven is satisfied. When heaven is satisfied, whatever is under heaven and under the sun is satisfied. When all these are satisfied, he (the eater or sacrificer) is satisfied with offspring, cattle, food, brightness of the body, and the light of Brahman.

Continuing the internal Agnihotra, the second offering is made to the Vyana, demonstrating how satisfying this vital breath brings harmony to higher cosmic faculties.

Chapter XX — The Vyana

5.20.1 The second portion of food that he offers, he should offer, saying: "Svaha to the Vyana!" Then, the Vyana (the diffused vital breath) is satisfied.

5.20.2 When the Vyana is satisfied, the ear is satisfied. When the ear is satisfied, the moon is satisfied. When the moon is satisfied, the quarters (directions) are satisfied. When the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. When all these are satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body, and the light of Brahman.

The third offering in this internal sacrifice is dedicated to the Apana, linking its satisfaction to speech, fire, and the stability of the earth.

Chapter XXI — The Apana

5.21.1 The third portion of food that he offers, he should offer, saying: "Svaha to the Apana!" Then, the Apana (the downward vital breath) is satisfied.

5.21.2 When the Apana is satisfied, speech (the tongue) is satisfied. When speech is satisfied, fire is satisfied. When fire is satisfied, the earth is satisfied. When the earth is satisfied, what is under the earth and under fire is satisfied. When all these are satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body, and the light of Brahman.

The fourth offering is made to the Samana, the equalizing vital breath, connecting its satisfaction to the mind, the rain-god, and the cosmic lightning.

Chapter XXII — The Samana

5.22.1 The fourth portion of food that he offers, he should offer, saying: "Svaha to the Samana!" Then, the Samana (the equalizing vital breath) is satisfied.

5.22.2 When the Samana is satisfied, the mind is satisfied. When the mind is satisfied, the rain-god (Parjanya) is satisfied. When the rain-god is satisfied, the lightning is satisfied. When the lightning is satisfied, what is under the lightning and under the rain-god is satisfied. When all these are satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body, and the light of Brahman.

Finally, the fifth offering in this profound internal sacrifice is dedicated to the Udana, the upward-moving vital breath, linking its satisfaction to the skin, air, and the vast expanse of akasa.

Chapter XXIII — The Udana

5.23.1 The fifth portion of food that he offers, he should offer, saying: "Svaha to the Udana!" Then, the Udana (the upward vital breath) is satisfied.

5.23.2 When the Udana is satisfied, the skin is satisfied. When the skin is satisfied, the air is satisfied. When the air is satisfied, the akasa (space) is satisfied. When the akasa is satisfied, what is under the air and under the akasa is satisfied. When all these are satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body, and the light of Brahman.

This section culminates with a powerful declaration of the Glory of the Agnihotra Sacrifice when performed with true knowledge of the Vaisvanara Self, contrasting it with ritual performed in ignorance.

Chapter XXIV — The Glory of the Agnihotra Sacrifice

5.24.1 If, without truly knowing this knowledge of the Vaisvanara Self (the Universal Self), one offers an Agnihotra oblation, it is like an offering made into dead ashes after removing all the live coals (it has no true life or power).

5.24.2 But if, knowing this profound truth, one offers an Agnihotra oblation, it is as if that oblation is offered in all the worlds, in all beings, and in all Selves (because the Vaisvanara Self encompasses all).

5.24.3 Just as the soft fibers of the ishika reed, when thrown into fire, are immediately and utterly burnt, so also are all the sins of anyone who, truly knowing this, offers an Agnihotra oblation, instantly consumed.

5.24.4 Therefore, even if a man who knows this truth gives what is left of his food to a chandala (an outcaste, considered impure), he truly offers it to his own Vaisvanara Self (recognizing Brahman in all beings). Regarding this, there is the following sacred verse:

5.24.5 "As here on earth, hungry children gather eagerly around their mother, so do all beings gather eagerly around the Agnihotra sacrifice, yes, around the Agnihotra sacrifice (when performed with this profound knowledge)."

And so, my dear seekers, we journeyed through captivating tales of seekers, uncovered the grand anatomy of the Universal Self, and understood how to transform the simple act of eating into a profound cosmic sacrifice. The wisdom continues to unfold, connecting the most mundane acts to the most divine realities.

Part Six

My dear seekers, Dr. Suka Dev here, and we've arrived at a truly pivotal and cherished section of the Chandogya Upanishad, our profound guide to an extraordinary life! We've just concluded Part Four, exploring its captivating stories and the inner workings of cosmic sacrifice. Now, prepare yourselves, because Part Six is where the deepest, most famous, and transformative teachings truly unfold, centering on the non-duality of the Self and the ultimate identity of "That thou art." This is where the ancient wisdom feels most directly relevant to you.

Chapter I — The Non-Duality of the Self

6.1.1 Om. There once lived Svetaketu, the grandson of Aruna. To him, his father (Aruni) said: "Svetaketu, my dear, live the life of a brahmacharin (a religious student); for there is no one belonging to our family who, not having diligently studied the Vedas, is considered a brahmin merely by birth alone."

6.1.2, 6.1.3 So, Svetaketu went to his teacher's house when he was twelve years old and studied the Vedas diligently until he was twenty-four. Then he returned to his father, looking quite serious, considering himself exceptionally well-read, and rather arrogant about his knowledge. His father, observing this, gently said to him: "Svetaketu, my dear, since you are now so serious, consider yourself so well-read, and are rather arrogant, have you ever inquired about that unique instruction by which, if truly understood, one hears what cannot ordinarily be heard, by which one perceives what cannot ordinarily be perceived, and by which one knows what cannot ordinarily be known?" Svetaketu, intrigued, asked: "What, venerable Sir, is that extraordinary instruction?"

6.1.4, 6.1.5, 6.1.6 His father explained: "Just as, my dear, by understanding one single lump of clay, all that is made of clay becomes known—for the different forms are merely names, arising from speech, while the ultimate truth is that all of it is simply clay; and just as, my dear, by understanding one single nugget of gold, all that is made of gold becomes known—for the various ornaments are merely names, arising from speech, while the ultimate truth is that all of it is simply gold; and just as, my dear, by understanding one single pair of nail-scissors, all that is made of iron becomes known—for the different tools are merely names, arising from speech, while the ultimate truth is that all of it is simply iron—even so, my dear, is that unique instruction (by which everything is known)."

6.1.7 Svetaketu then realized, "Surely, those venerable men (my previous teachers) did not know that supreme instruction. For if they had known it, why would they not have told it to me? Therefore, venerable Sir, you must tell me about it." "So be it, my dear," the father replied, ready to impart the deepest wisdom.

With Svetaketu's earnest request, the stage is set for the central teaching of the Chandogya: the profound identity of the individual Self with the Universal Being. Aruni, the father, now begins to explain that Brahman is the ultimate cause of the universe, not from nothingness, but from pure Being.

Chapter II — Brahman: the Cause of the Universe

6.2.1 "In the very beginning, my dear Svetaketu, this universe was Being (Sat) alone, one only, without a second. Now, some philosophers argue that in the beginning this was non-being (asat) alone, one only, without a second; and from that non-being, being was somehow born."

6.2.2 Aruni, the father, immediately countered this alternative view: "But how, indeed, could it be thus, my dear? How could Being possibly be born from non-being? No, my dear, it was Being alone that existed in the beginning, one only, without a second. This is the truth."

6.2.3 "It (Being, or Brahman) then contemplated: 'May I be many; may I grow forth and multiply.' And so, It created fire. That fire then contemplated: 'May I be many; may I grow forth.' And so, It created water. That is why, even today, whenever a person feels hot and perspires, water (sweat) is produced directly from fire (body heat) alone."

6.2.4 "That water then contemplated: 'May I be many; may I grow forth.' And so, It created food (meaning, the earth, which produces food). That is why, even today, whenever it rains anywhere, abundant food is produced. Truly, from water alone is all edible food produced."

Having established the primal creation of fire, water, and earth from pure Being, Aruni now explains the Threefold Development of all living beings, revealing their origins from these fundamental elements.

Chapter III — The Threefold Development

6.3.1 "Of all these living beings that inhabit the earth, my dear, there are fundamentally only three origins: those born from an egg, those born from a living being (like mammals), and those born from a sprout (like plants and trees)."

6.3.2 "That supreme Deity (Being), having created fire, water, and earth, then contemplated: 'Let Me now enter into those three deities (fire, water, earth) by means of this living self (the individual soul), and let Me then develop distinct names and forms within them.'"

6.3.3 "That very Deity, having first contemplated: 'Let Me make each of these three (fire, water, earth) tripartite (meaning, composed of three parts themselves, intermingling)', then entered into these three deities by means of the living self and proceeded to develop all the diverse names and forms we perceive."

6.3.4 "It made each of these tripartite. And how these three deities became, each of them, tripartite (interwoven in every substance)—that, my dear, learn from me now."

Expanding on the concept of the Threefold Development, Aruni now illustrates how the colors and qualities of all gross objects, like fire, the sun, the moon, and lightning, are fundamentally composed of the three primordial elements.

Chapter IV — The Threefold Development further explained

6.4.1 "The red color we see in gross fire (like a flame) is, in truth, the color of the original fire element. The white color we see in gross fire is the color of the original water element. And the black color we see in gross fire is the color of the original earth element. Thus, what is commonly called 'fire' (as a distinct, singular entity) vanishes upon deeper analysis, its visible modification being only a name, arising from common speech, while the underlying truth is that only the three fundamental colors (forms) of fire, water, and earth are truly real."

6.4.2 "Similarly, the red color of the sun is the color of (original) fire; the white is the color of (original) water; and the black is the color of (original) earth. Thus vanishes from the sun what is commonly called 'the sun,' its manifest form being only a name, arising from common speech, while the three fundamental colors alone are true."

6.4.3 "Likewise, the red color of the moon is the color of (original) fire; the white is the color of (original) water; and the black is the color of (original) earth. Thus vanishes from the moon what is commonly called 'the moon,' its manifest form being only a name, arising from common speech, while the three fundamental colors alone are true."

6.4.4 "Furthermore, the red color of lightning is the color of (original) fire; the white is the color of (original) water; and the black is the color of (original) earth. Thus vanishes from lightning what is commonly called 'lightning,' its manifest form being only a name, arising from common speech, while the three fundamental colors alone are true."

6.4.5 "It was precisely through this profound knowledge that the great householders and great Vedic scholars of olden times declared: 'No one can now mention anything to us which we have not already heard, thought of, or known through this understanding.' They understood everything from these three fundamental forms."

6.4.6, 6.4.7 "Whatever appeared red to them, they knew to be the color of fire; whatever appeared white, they knew to be the color of water; whatever appeared black, they knew to be the color of earth. Whatever appeared to be unknown or indistinct, they knew to be a subtle combination of these three deities (colors). Now, my dear, learn from me how these three deities, when they reach human beings, each become tripartite (interwoven in our very being)."

Having shown how the cosmic elements intermingle in gross objects, Aruni now applies this profound principle to human beings, explaining the Threefold Nature of Food, and how the food we eat transforms into mind, Prana, and speech.

Chapter V — The Threefold Nature of Food

6.5.1 "Food, my dear, when eaten, becomes threefold in its transformation. What is the coarsest part of it becomes faeces (waste); what is the medium part becomes flesh; and what is the subtlest part, the finest essence, becomes the mind."

6.5.2 "Water, my dear, when drunk, becomes threefold. What is the coarsest part of it becomes urine; what is the medium part becomes blood; and what is the subtlest part, the finest essence, becomes the Prana (vital breath)."

6.5.3 "Fire (meaning, anything hot or consumed with heat, or the fiery element in food), my dear, when eaten, becomes threefold. What is the coarsest part of it becomes bone; what is the medium part becomes marrow; and what is the subtlest part, the finest essence, becomes speech."

6.5.4 "Therefore, my dear, the mind fundamentally consists of food (its subtle essence); the Prana (vital breath) fundamentally consists of water (its subtle essence); and speech fundamentally consists of heat (fire's subtle essence)." Svetaketu then said: "Please, venerable Sir, instruct me further." "So be it, my dear," the father replied.

Building on the previous chapter, Aruni provides further physical illustrations to clarify the subtle transformation of food, water, and fire into the mind, Prana, and speech, demonstrating their material basis.

Chapter VI — The Physical Nature of the Mind, the Prana and Speech

6.6.1 "That, my dear, which is the subtlest part of curds, rises to the top when they are churned and becomes butter."

6.6.2 "In the very same manner, my dear, that which is the subtlest part of the food that is eaten rises (is absorbed and transformed) and becomes the mind."

6.6.3 "The subtlest part of the water that is drunk rises (is absorbed and transformed) and becomes the Prana (vital breath)."

6.6.4 "The subtlest part of the fire (or heat in food) that is eaten rises (is absorbed and transformed) and becomes speech."

6.6.5 "Thus, my dear, the mind fundamentally consists of food; the Prana fundamentally consists of water; and speech fundamentally consists of fire (heat)." Svetaketu then said: "Please, venerable Sir, instruct me further." "So be it, my dear," the father replied.

To demonstrate the profound truth that the mind is composed of food, Aruni sets up a practical experiment for Svetaketu, proving how sustenance directly affects mental clarity and memory.

Chapter VII — How the Mind consists of Food

6.7.1 "A person, my dear, consists of sixteen parts (symbolizing completeness or vitality). Do not eat any solid food for fifteen days, but drink as much water as you like. Since the Prana (vital breath) fundamentally consists of water, it will not be cut off (you will survive) if you only drink water."

6.7.2 Svetaketu did as he was told and did not eat any food for fifteen days. Then he came to his father and asked: "What, Sir, shall I recite now (from the Vedas)?" His father said: "The Rik, Yajus, and Saman verses." He replied: "They do not occur to me, Sir; I cannot remember them."

6.7.3 His father said to him: "Just as, my dear, from a great blazing fire, if only a single coal, the size of a firefly, remains, that tiny coal would not burn much more than its own small glow—even so, my dear, of your sixteen parts, only one part (of your mind's vitality) is left; and therefore, with that one small part, you do not remember the Vedas. Now, go and eat, and then you will understand my words."

6.7.4 Svetaketu ate and then approached his father. Then, whatever his father asked him (from the Vedas), he showed that he remembered and knew it perfectly.

6.7.5, 6.7.6 Then his father said to him: "Just as, my dear, of a great lighted fire, if only a single coal, the size of a firefly, remains, that small coal can be made to blaze up brightly again by adding grass to it, and it will thus burn much more expansively—even so, my dear, of your sixteen parts, only one part was left, and that, when strengthened by the food you ate, blazed up fully. With it, you now remember the Vedas. Therefore, my dear, the mind fundamentally consists of food; the Prana fundamentally consists of water; and speech fundamentally consists of fire (heat)." After that, Svetaketu completely understood what his father had said, yes, he understood it perfectly.

Having established the physical basis of mind, Prana, and speech, Aruni now delves into the deeper nature of our states of being: sleep, hunger, thirst, and death, revealing their connection to pure Being.

Chapter VIII — Concerning Sleep, Hunger, Thirst and Death

6.8.1 Uddalaka, the son of Aruna (Svetaketu’s father), said to his son Svetaketu: "Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is commonly called, then, my dear, he becomes united with Pure Being (Sat); he has gone to his own true Self. That is why they say he is in deep sleep (svapiti), which means he has gone (apita) to his own (svam) Self."

6.8.2 "Just as a bird, tied by a string to the hand of the bird-catcher, first flies wildly in every direction, and then, finding no rest or escape anywhere, finally settles down at the very place where it is bound—so also the mind (meaning, the individual soul, often described as reflected in the mind), my dear, after fluttering and seeking rest in every direction (through waking and dreaming), and finding no rest anywhere else, ultimately settles down in the Prana (here meaning Pure Being, the ultimate life principle); for the mind (the individual soul) is fundamentally fastened to the Prana (Pure Being)."

6.8.3 "Learn from me, my dear, what hunger and thirst truly are. When a man is hungry, as they say, it is water that has led away (meaning, absorbed and consumed) what was eaten. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of water as the leader and absorber of food. So, my dear, understand this offshoot (the physical body, as a product of food) to have sprung forth from a fundamental cause, for it cannot exist without a root."

6.8.4 "And where could its root possibly be, except in food (which comes from earth)? And in the same way, my dear, as food too is an offshoot, seek for water as its root (as water produces food). And as water too, my dear, is an offshoot, seek for fire as its root (as fire produces water). And as fire too, my dear, is an offshoot, seek for Being (Sat) as its ultimate root. Yes, all these creatures, my dear, have their very root in Being, they dwell in Being, and they finally rest in Being. This is the truth."

6.8.5 "When a man is said to be thirsty, it is fire (heat) that has led away (meaning, consumed or absorbed) what was drunk by him. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of fire as the leader and absorber of water. So, my dear, understand this offshoot (the body, as a product of drink) to have sprung forth from a fundamental cause, for it cannot exist without a root."

6.8.6 "And where could its root possibly be, except in water? And in the same way, my dear, as water is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being (Sat) as its ultimate root. Yes, my dear, all these creatures have their root in Being, they dwell in Being, they finally rest in Being." "And how these three deities (fire, water, and earth), when they manifest within a human being, each become tripartite (interwoven) has already been explained. When a person departs from this world, his speech merges into his mind; his mind merges into his Prana (vital breath); his Prana merges into heat (fire); and that heat ultimately merges into the Highest Being (Sat)."

6.8.7 "Now, that which is the subtle essence—in It, all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son, still yearning for deeper clarity. "So be it, my dear," the father replied.

Building on the profound declaration of "That thou art," Aruni now uses the analogy of bees and honey to illustrate the Absence of Individuality in Deep Sleep, showing how all creatures merge into Pure Being without recognizing their true Self.

Chapter IX — The Absence of Individuality in Deep Sleep

6.9.1, 6.9.2 "Just as bees, my dear, gather honey by collecting the juices of various trees located at different places and then combine them into one unified form," "And just as these juices, once merged, have no individual memory or discrimination to be able to say: 'I am the juice of this particular tree,' or 'I am the juice of that particular tree'—even so, indeed, my dear, all these diverse creatures, though they reach Pure Being (Sat) in deep sleep, do not know that they have reached Pure Being, do not recognize their true identity."

6.9.3 "Whatever these creatures are in this world—a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito—that very form they become again upon waking from deep sleep."

6.9.4 "Now, that which is the subtle essence—in It, all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied.

To further illustrate the merging into Pure Being without conscious recognition, Aruni uses the metaphor of rivers flowing into the sea, demonstrating the Absence of Particularized Consciousness in Deep Sleep.

Chapter X — The Absence of Particularized Consciousness in Deep Sleep

6.10.1, 6.10.2 "Consider these rivers, my dear, as they flow—the eastern ones towards the east, and the western ones towards the west. They all arise from the sea (through evaporation and rain) and then flow back into the sea. Just as these rivers, once they are merged in the sea, do not consciously know: 'I am this specific river' or 'I am that specific river'—even so, my dear, all these diverse creatures, even though they have come from Pure Being (Sat) during deep sleep, do not consciously know that they have come from Pure Being." "Whatever these creatures are in this world—a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito—that very form they become again upon waking."

6.10.3 "Now, that which is the subtle essence—in It, all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied.

To prove that the individual Self (Jiva) is not destroyed in deep sleep but continues to exist, Aruni presents the analogy of a tree, illustrating the Indestructibility of the Jiva even when the body perishes.

Chapter XI — The Indestructibility of the Jiva

6.11.1 "If, my dear, someone were to strike at the root of this large tree here, it would bleed (its sap would flow) but continue to live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. This tree, pervaded and sustained by the living Self (its life principle), stands firm, continually drawing in its nourishment and rejoicing in its vitality."

6.11.2 "But if the life (meaning, the living Self) leaves one of its branches, that branch withers. If it leaves a second branch, that branch withers. If it leaves a third branch, that branch withers. If it leaves the entire tree, then the whole tree withers and dies."

6.11.3 "In exactly the same manner, my dear," said he, "understand this profound truth: This physical body dies, becoming bereft of the living Self; but the living Self itself never dies. Now, that which is the subtle essence—in It, all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied.

Aruni now uses the striking example of a banyan tree and its tiny seed to illustrate how the seemingly gross world arises from a subtle, imperceptible essence, reinforcing the core teaching.

Chapter XII — The Birth of the Gross from the Subtle

6.12.1 "Svetaketu, bring me a fruit of that nyagrodha (banyan) tree." "Here it is, venerable Sir," Svetaketu replied. "Break it open," the father instructed. "It is broken, venerable Sir." "What do you see there (inside the fruit)?" "These tiny seeds, exceedingly small." "Now, break one of these tiny seeds, my son." "It is broken, venerable Sir." "What do you see there (inside the seed)?" "Nothing at all, venerable Sir," Svetaketu replied, seeing only emptiness.

6.12.2 The father then said: "That subtle essence, my dear, which you do not perceive there (within the tiny, seemingly empty seed)—from that very imperceptible essence, this magnificent, great nyagrodha tree, so vast and grand, arises. Believe me, my dear. This is the truth."

6.12.3 "Now, that which is the subtle essence—in It, all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied.

To further demonstrate the subtle, pervasive nature of Being, Aruni performs a simple experiment with salt and water, illustrating the Invisibility of an Existent Object when it merges completely.

Chapter XIII — The Invisibility of an Existent Object

6.13.1 "Place this lump of salt in water and then come to me in the morning." The son did as he was told. The next morning, the father said to him: "My son, bring me the salt which you placed in the water last night." Looking for it, the son did not find it, for it was completely dissolved.

6.13.2 The father then said: "My son, take a sip of water from the surface. How does it taste?" "It is salty." "Now, take a sip from the middle. How does it taste?" "It is salty." "Take a sip from the bottom. How does it taste?" "It is salty." "Now, throw this water away and come back to me." The son did as he was told, returning and saying: "The salt was there all the time, even though I couldn't see it." Then the father said: "Here also, my dear, in this very body, you do not directly perceive Sat (Pure Being); but It is indeed there, all-pervading and ever-present."

6.13.3 "Now, that which is the subtle essence—in It, all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied.

Aruni now explains the crucial role of a teacher in attaining Self-knowledge, using the vivid analogy of a blindfolded traveler finding their way home, illustrating the Means of Self-Knowledge.

Chapter XIV — The Means of Self-Knowledge

6.14.1 "Just as someone, my dear, might lead a person, with their eyes tightly covered, far away from their native country of the Gandharas and abandon them in a desolate place where there were no other human beings; and just as that confused person would turn frantically towards the east, or the north, or the south, or the west, shouting desperately: 'I have been brought here with my eyes covered! I have been left here with my eyes covered!'"

6.14.2 "And as thereupon, someone kind might loosen the covering from their eyes and gently say to him: 'Gandhara is in that direction; go that way'; and as thereupon, having been informed and now being capable of judgment, he would, by diligently asking his way from one village to another, eventually arrive at last at Gandhara—in exactly the same manner does a man who has found a true teacher to instruct him obtain the supreme knowledge of the Self. For him (such a knower), there is delay (in attaining complete liberation) only so long as he is not completely freed from the physical body; then, after the body falls away, he reaches ultimate perfection."

6.14.3 "Now, that which is the subtle essence—in It, all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied.

Aruni now describes the gradual withdrawal of the senses and mind at the time of death, demonstrating that while the body perishes, the subtle Self, which is Pure Being, remains unaffected, leading to Ultimate Liberation.

Chapter XV — Ultimate Liberation

6.15.1 "Around a dying person, my dear, who is afflicted with illness, his worried relatives gather and anxiously ask: 'Do you know me? Do you know me?' He (the dying person) knows them as long as his speech is not merged into his mind, his mind is not merged into his Prana (vital breath), his Prana is not merged into heat (the subtle fire of life), and that heat is not merged into the Highest Deity (Pure Being)."

6.15.2 "But when his speech is truly merged into his mind, his mind into his Prana, his Prana into heat, and that heat into the Highest Deity, then he no longer knows them (his relatives or any external objects)."

6.15.3 "Now, that which is the subtle essence—in It, all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied.

In the final instruction of Part Six, Aruni employs the analogy of a lie detector test with a heated axe to illustrate the power of truth and Self-knowledge, proving that the Knower of Brahman achieves Liberation and is not reborn.

Chapter XVI — Liberation for the Knower of Brahman

6.16.1 "My dear, imagine a scenario where the police bring a man whom they have seized by the hand and accuse him, saying: 'He has taken something! He has committed a theft!' When he denies it, they then say: 'Heat the axe for him (for the ordeal by hot axe).' If he has indeed committed the theft but denies it, then he makes himself a liar. Being false-minded (identified with falsehood), he covers himself with falsehood, grasps the heated axe, and is burned. Then he is killed."

6.16.2 "But if he truly did not commit the theft, then he makes himself what he really is (truthful). Being true-minded (identified with truth), he covers himself with truth, grasps the heated axe, and is not burned. He is released."

6.16.3 "Just as that truthful man is not burned and is released, so also one who has known Sat (Pure Being, Brahman) is not born again (does not undergo transmigration). Thus, in That (Sat), all that exists has its very Self. That is the True. That is the Self. That thou art, Svetaketu."

And so, my dear seekers, we joyfully conclude Part Six of the Chandogya Upanishad! This section has delivered the very heart of Vedanta, the profound and liberating truth of "Tat Tvam Asi" – "That thou art." Through analogies of clay, gold, seeds, salt, and the stages of life and death, Aruni has meticulously shown Svetaketu, and by extension all of us, that our individual Self is none other than the Universal Being. This knowledge is truly the key to ultimate freedom and immortality.

Are you ready, my friends, to delve into Part Seven, where the sage Narada, despite his vast academic knowledge, seeks further instruction from Sanatkumara on how to transcend sorrow and truly know the Self? The journey deepens with a beautiful progression from finite knowledge to infinite bliss!

Part Seven

My dear seekers, Dr. Suka Dev here, and I'm thrilled to guide you into Part Seven of the Chandogya Upanishad, our profound roadmap to an extraordinary life! We've just experienced the powerful "That thou art" teachings in Part Six, which reveal the ultimate identity of our individual Self with the Universal Being.

Now, prepare for a fascinating dialogue between two great sages: Narada, who possesses immense knowledge of all scriptures and sciences, and Sanatkumara, who embodies a deeper, more liberating wisdom. Narada, despite his vast learning, comes afflicted with sorrow, seeking the true knowledge that transcends mere information. This chapter is a beautiful ladder of wisdom, showing us how to move from superficial understanding to infinite bliss!

Chapter I — Dialogue between Narada and Sanatkumara

7.1.1 Om. The renowned Narada approached Sanatkumara as a humble pupil and said: "Venerable Sir, please teach me." Sanatkumara, observing Narada's vast intellect, replied: "Please tell me what you already know. Then, I shall tell you what lies beyond that."

7.1.2 Narada then listed his immense knowledge: "Venerable Sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda, and the Atharva-Veda as the fourth Veda. I know the great epics (Puranas) and ancient lore (Itihasa) as the fifth. I know the Veda of the Vedas (grammar), the rules of the sacrifices by which our ancestors (Manes) are pleased, the science of numbers, the science of portents (omens), the science of time, logic, ethics, etymology (study of word origins), Brahma-vidya (the science of pronunciation, ceremonials, prosody, etc.), the science of elemental spirits, the science of weapons, astronomy, the science of serpents, and all the fine arts. All this, venerable Sir, I know."

7.1.3 "But, venerable Sir," Narada confessed, a note of deep sorrow in his voice, "with all this, I know only words; I do not know the Self. I have heard from wise men like you that anyone who truly knows the Self overcomes sorrow. I am one afflicted with sorrow. Do you, venerable Sir, help me to cross over to the other side of sorrow, to freedom?" Sanatkumara, seeing his genuine yearning, gently replied: "Whatever you have recited and read is merely a name."

7.1.4 "Truly, a name is the Rig-Veda; so too are the Yajur-Veda, the Sama-Veda, and the Atharva-Veda as the fourth Veda. The epics and the ancient lore as the fifth are also names. The Veda of the Vedas, the rules of sacrifices by which the Manes are pleased, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents, and all the fine arts—all these are just names. Meditate on the name."

7.1.5 "Anyone who meditates on a name as Brahman (understanding its pervasive power) can, by their own free will, reach as far as the power of that name extends—yes, anyone who meditates on a name as Brahman." Narada then asked: "Venerable Sir, is there anything greater than a name?" "Of course there is something greater than a name," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

Sanatkumara now begins to guide Narada up a ladder of knowledge, starting by revealing that Speech is greater than mere names, encompassing a vaster understanding of reality.

Chapter II — Speech as Brahman

7.2.1 "Speech is, truly, greater than a name. Speech allows you to understand the Rig-Veda, the Yajur-Veda, the Sama-Veda, and the Atharva-Veda as the fourth. It helps you understand the epics and ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are pleased, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents, and all the fine arts. Through speech, you understand heaven, earth, air, akasa, water, fire, gods, men, cattle, birds, herbs, trees, animals (along with worms, flies, and ants), as well as righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant. Truly, if there were no speech, neither righteousness nor unrighteousness would be known; neither the true nor the false; neither the pleasant nor the unpleasant. Speech, truly, makes us know all this. Meditate upon speech as Brahman."

7.2.2 "Anyone who meditates on speech as Brahman can, by their own free will, reach as far as the power of speech extends—yes, anyone who meditates on speech as Brahman." Narada then asked: "Venerable Sir, is there anything greater than speech?" "Of course there is something greater than speech," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

Continuing the ascent, Sanatkumara reveals that Mind is greater than speech, for it is the mind that conceives and holds the vast realm of words and intentions.

Chapter III — Mind as Brahman

7.3.1 "The mind is, truly, greater than speech. Just as a closed fist can hold two amalakas (Indian gooseberries), or two plums, or two aksha fruits, so too does the mind hold within itself both speech and names. For when a person thinks in their mind that they would read the sacred hymns, only then do they actually read them. When they think in their mind that they would perform actions, only then do they perform them. When they think in their mind that they would have sons and cattle, only then do they desire them. When they think in their mind that they would have this world and the other, only then do they desire them. The Mind, indeed, is the very self; the mind is the world; the mind is Brahman. Meditate on the mind as Brahman."

7.3.2 "Anyone who meditates on mind as Brahman can, by their own free will, reach as far as the power of mind extends—yes, anyone who meditates on mind as Brahman." Narada then asked: "Venerable Sir, is there anything greater than mind?" "Of course there is something greater than mind," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

The ladder of wisdom continues its ascent as Sanatkumara reveals that Will (Samkalpa) is greater than mind, for it is the driving force behind all thought and action.

Chapter IV — Will as Brahman

7.4.1 "Will (Samkalpa) is, truly, greater than mind. For when a person truly wills something, only then do they think in their mind. Then, they utter speech. And then, they use speech in the recitation of a name. The sacred hymns are contained within a name, and all sacrifices are contained within the sacred hymns."

7.4.2 "Will, indeed, is the ultimate goal of all these, beginning with mind and ending in sacrifice; everything arises from will, and in will, they all abide. Heaven and earth willed; air and akasa willed; water and fire willed. Through the will of heaven and earth (and other cosmic forces), rain comes into being. Through the will of rain, food comes into being. Through the will of food, the vital breaths (pranas) are sustained. Through the will of the pranas, the sacred hymns are energized. Through the will of the sacred hymns, the sacrifices are performed. Through the will of the world (creation itself), everything unfolds. Such is the power of will. Meditate on will as Brahman."

7.4.3 "Anyone who meditates on will as Brahman can, by their own free will, reach as far as the power of will extends—yes, anyone who meditates on will as Brahman." Narada then asked: "Venerable Sir, is there anything greater than will?" "Of course there is something greater than will," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

The next step on this profound ladder is Consideration (Chitta), which Sanatkumara explains is greater than mere will, guiding and refining our intentions.

Chapter V — Consideration as Brahman

7.5.1 "Consideration (Chitta) is, truly, greater than will. For when a person truly considers something deeply, only then do they effectively will. Then, they think in their mind. Then, they utter speech. And then, they engage speech in the recitation of a name. The sacred hymns are contained within a name, and all sacrifices are contained within the sacred hymns."

7.5.2 "Consideration, indeed, is the ultimate goal of all these, beginning with mind and ending in sacrifice; everything arises from consideration, and in consideration, they all abide. Therefore, if a person lacks true consideration, even if they possess much superficial knowledge, people say of him that he is nothing, and whatever he knows is useless; for if he were truly learned, he would not be so inconsiderate. But if a person is truly considerate, even though they may know but little, people are eager to listen to them. Consideration, indeed, is the goal of all these; consideration is the very self (of these lower faculties); consideration is their fundamental support. Meditate on consideration as Brahman."

7.5.3 "Anyone who meditates on consideration as Brahman, being thus permanent, firm, and undistressed themselves, obtains the worlds which are permanent, firm, and undistressed; they can, by their own free will, reach as far as the power of consideration extends—yes, anyone who meditates on consideration as Brahman." Narada then asked: "Venerable Sir, is there anything greater than consideration?" "Of course there is something greater than consideration," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

Moving further, Sanatkumara unveils Meditation (Dhyana) as superior to mere consideration, demonstrating its pervasive influence on the world and on great individuals.

Chapter VI — Meditation as Brahman

7.6.1 "Meditation (Dhyana) is, truly, greater than consideration. The earth meditates, as it were (maintains its position and order). The mid-region meditates, as it were. Heaven meditates, as it were. The waters meditate, as it were. The mountains meditate, as it were. The gods meditate, as it were. Human beings meditate, as it were. Therefore, anyone who, among humans, attains greatness here on earth seems to have obtained a share of this profound meditation. Thus, while small-minded people are quarrelsome, abusive, and slandering, great men appear to have obtained a share of this higher meditation, exhibiting calm and wisdom. Meditate on meditation as Brahman."

7.6.2 "Anyone who meditates on meditation as Brahman can, by their own free will, reach as far as the power of meditation extends—yes, anyone who meditates on meditation as Brahman." Narada then asked: "Venerable Sir, is there anything greater than meditation?" "Of course there is something greater than meditation," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

The ascent continues with Understanding, which Sanatkumara reveals is greater than meditation, for it is through understanding that the vast tapestry of knowledge truly comes alive.

Chapter VII — Understanding as Brahman

7.7.1 "Understanding is, truly, greater than meditation. Understanding allows one to comprehend the Rig-Veda, the Yajur-Veda, the Sama-Veda, and the Atharva-Veda as the fourth. It helps one grasp the epics and ancient lore as the fifth. It enables understanding of the Veda of the Vedas, the rules of sacrifices by which the Manes are pleased, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents, and the fine arts. Through understanding, one grasps heaven, earth, air, water, fire, gods, men, cattle, birds, herbs, trees, and animals (along with worms, flies, and ants). It also clarifies righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant, food and taste, this world and yonder world. Meditate on understanding as Brahman."

7.7.2 "Anyone who meditates on understanding as Brahman attains the worlds of understanding and knowledge, and can, by their own free will, reach as far as the power of understanding extends—yes, anyone who meditates on understanding as Brahman." Narada then asked: "Venerable Sir, is there anything greater than understanding?" "Of course there is something greater than understanding," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

Next on this path of progressive wisdom is Strength, which Sanatkumara reveals is greater than understanding, for it is strength that enables us to truly realize and live by our knowledge.

Chapter VIII — Strength as Brahman

7.8.1 "Strength is, truly, greater than understanding. A single strong man can cause a hundred men of mere understanding to tremble. When a person is truly strong, they are able to rise up and act. If they rise, they can attend on their teachers. If they attend on them, they can become their intimate companion as a pupil. If they are an intimate companion, they can observe their conduct, listen attentively to their instruction, reflect deeply on what they hear, become fully convinced of what they reflect on, act upon that conviction, and truly enjoy the result of their action. By strength, the earth stands firm; by strength, the mid-region is held; by strength, heaven is sustained; by strength, the mountains endure; by strength, the gods and men thrive; by strength, cattle and birds, herbs and trees, and animals (along with worms, flies, and ants) exist. By strength, the entire world stands firm. Meditate upon strength as Brahman."

7.8.2 "Anyone who meditates on strength as Brahman can, by their own free will, reach as far as the power of strength extends—yes, anyone who meditates on strength as Brahman." Narada then asked: "Venerable Sir, is there anything greater than strength?" "Of course there is something greater than strength," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

The ascent continues with Food, which Sanatkumara explains is greater than strength, as it is the fundamental basis for all physical vitality and subsequent action.

Chapter IX — Food as Brahman

7.9.1 "Food is, truly, greater than strength. Therefore, if a person abstains from food for ten days, even though they might physically survive, they would not be able to see, hear, reflect, become convinced, act, or enjoy the results of action. But when they obtain food, they are then able to see, hear, reflect, become convinced, act, and enjoy the results of action."

7.9.2 "Anyone who meditates on food as Brahman obtains worlds rich in food and drink; they can, by their own free will, reach as far as the power of food extends—yes, anyone who meditates on food as Brahman." Narada then asked: "Venerable Sir, is there anything greater than food?" "Of course there is something greater than food," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

Following food, Sanatkumara reveals that Water is greater, as it is the very source from which all food and life ultimately spring.

Chapter X — Water as Brahman

7.10.1 "Water is, truly, greater than food. Therefore, if there is not sufficient rain, then all living creatures are distressed by the thought that there will be less food. But if there is abundant rain, then living creatures rejoice with the thought that there will be much food. It is water that takes on the very form of this earth, this mid-region, this heaven, these mountains, these gods and men, cattle and birds, herbs and trees, and animals (along with worms, flies, and ants). Water, indeed, is all these forms. Meditate on water as Brahman."

7.10.2 "Anyone who meditates on water as Brahman obtains all their desires and becomes fully satisfied; they can, by their own free will, reach as far as the power of water extends—yes, anyone who meditates on water as Brahman." Narada then asked: "Venerable Sir, is there anything greater than water?" "Of course there is something greater than water," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

Continuing the elemental progression, Sanatkumara explains that Fire is greater than water, as it is the power that transforms and manifests water itself.

Chapter XI — Fire as Brahman

7.11.1 "Fire is, truly, greater than water. For, having absorbed the air (moisture), it warms the akasa (space). Then people observe: 'It is hot, it burns; it will rain.' Thus, fire first shows itself and then creates water. Furthermore, thunderclaps roll with lightning, moving upward and across the sky. Then people say: 'There is lightning, there is thunder; it will rain.' Here also, fire first shows itself and then creates water. Meditate on fire as Brahman."

7.11.2 "Anyone who meditates on fire as Brahman becomes radiant themselves and obtains radiant worlds, full of light and free from darkness; they can, by their own free will, reach as far as the power of fire extends—yes, anyone who meditates on fire as Brahman." Narada then asked: "Venerable Sir, is there anything greater than fire?" "Of course there is something greater than fire," Sanatkumara replied. "Please tell that to me, Venerable Sir," Narada eagerly requested.

The ascent continues to the ultimate element: the Akasa (Space or Ether), which Sanatkumara reveals is greater than fire, as it is the vast container of all existence and the medium for communication.

Chapter XII — The Akasa as Brahman

7.12.1 "The akasa (space or ether) is, truly, greater than fire. For in the akasa exist both the sun and the moon, lightning, stars, and fire itself. It is through the akasa that a person calls another; it is through the akasa that the other hears; it is through the akasa that the person hears back. In the akasa we rejoice when we are together, and in the akasa we experience separation when we are apart. In the akasa, everything is born, and towards the akasa, all things grow. Meditate upon the akasa as Brahman."

7.12.2 "Anyone who meditates on the akasa as Brahman obtains worlds extending far and wide, luminous, free from pain, and spacious; they can, by their own free will, reach as far as the akasa extends—yes, anyone who meditates on the akasa as Brahman." Narada then asked: "Venerable Sir, is there anything greater than the akasa?" "Of course there is something greater than the akasa," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

From the vastness of akasa, Sanatkumara now introduces Memory as a higher principle, demonstrating its crucial role in all perception, thought, and recognition.

Chapter XIII — Memory as Brahman

7.13.1 "Memory is, truly, greater than the akasa. Therefore, even when many people assemble, if they had no memory, they would not hear anyone at all (wouldn't recognize sounds as meaningful); they would not think; they would not understand. But surely, if they had memory, they would hear, think, and understand. Through memory, one knows one’s sons, and through memory, one knows one’s cattle. Meditate on memory as Brahman."

7.13.2 "Anyone who meditates on memory as Brahman can, by their own free will, reach as far as the power of memory extends—yes, anyone who meditates on memory as Brahman." Narada then asked: "Venerable Sir, is there anything greater than memory?" "Of course there is something greater than memory," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

The ascent continues, with Hope revealed as a principle even greater than memory, as it is hope that ignites all action and desire, driving us forward.

Chapter XIV — Hope as Brahman

7.14.1 "Hope is, truly, greater than memory. Kindled by hope, a person endowed with memory reads the sacred hymns, performs sacrifices, desires sons and cattle; they desire this world and the other. Meditate on hope as Brahman."

7.14.2 "Anyone who meditates on hope as Brahman—all their desires are fulfilled through hope, their prayers are not in vain; they can, by their own free will, reach as far as the power of hope extends—yes, anyone who meditates on hope as Brahman." Narada then asked: "Venerable Sir, is there anything greater than hope?" "Of course there is something greater than hope," Sanatkumara replied. "Please tell that to me, venerable Sir," Narada eagerly requested.

At the pinnacle of this progressive teaching, Sanatkumara reveals that the Prana (Life-Force) is the ultimate principle, greater than all previous qualities, as everything is fundamentally rooted in and sustained by it.

Chapter XV — The Prana as Brahman

7.15.1 "The Prana (life-force) is, truly, greater than hope. Just as the spokes of a wheel are firmly fastened to its central nave, so too are all these qualities—beginning with name and ending with hope—firmly fastened to the Prana. The Prana moves by the power of the Prana. The Prana gives Prana to the Prana. The Prana is the father, the Prana is the mother, the Prana is the brother, the Prana is the sister, the Prana is the teacher, the Prana is the brahmin."

7.15.2 "If someone says something inappropriate to a father, mother, brother, sister, teacher, or brahmin (while they are alive), then people scornfully say: 'Shame on you! Truly, you are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin.'"

7.15.3 "But if, when the Prana has departed from them (after death), one were to shove their lifeless bodies together with a poker and burn every bit of them, no one would say: 'You are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin.'"

7.15.4 "The Prana, truly, is all this (the essence of all relationships and existence). He (the knower of the Prana) who sees this truth, reflects on this, and is profoundly convinced of this, becomes an ativadi (a superior speaker or one who speaks beyond conventional truth). If people say to such a man: 'You are an ativadi,' he may confidently affirm: 'Yes, I am an ativadi'; he need not deny it."

Narada, having heard the profound declaration of Prana's supremacy, now seeks to understand what truly constitutes "the True" in order to become an ultimate ativadi.

Chapter XVI — The Knowledge of the Truth

7.16.1 "But in reality, he is an ativadi who has become an ativadi not merely by knowing Prana, but by the ultimate knowledge of the True." Narada then pleaded: "May I, venerable Sir, become an ativadi by the knowledge of the True." Sanatkumara replied: "But one should first truly desire to know the True." Narada affirmed: "Venerable Sir, I deeply desire to know the True."

Continuing the chain of dependencies, Sanatkumara explains that Truth itself depends upon profound Understanding.

Chapter XVII — Truth depends upon Understanding

7.17.1 Sanatkumara said: "When one truly understands the True, only then does one declare the True. One who does not truly understand the True does not declare It. Only one who genuinely understands It declares the True. One must desire to understand this understanding itself." Narada then affirmed: "Venerable Sir, I desire to understand this understanding."

The next link in the chain is Reflection, which Sanatkumara states is essential for true understanding.

Chapter XVIII — Understanding depends upon Reflection

7.18.1 "When one truly reflects deeply, only then does one understand. One who does not reflect does not truly understand. Only one who deeply reflects understands. One must desire to understand this reflection itself." Narada then affirmed: "Venerable Sir, I desire to understand reflection."

Sanatkumara then reveals that Reflection depends on Faith—the foundational trust that makes deep inquiry possible.

Chapter XIX — Reflection depends upon Faith

7.19.1 "When one has true faith, only then does one reflect. One who does not have faith does not reflect. Only one who has true faith reflects. One must desire to understand faith." Narada then affirmed: "Venerable Sir, I desire to understand faith."

Moving deeper, Sanatkumara explains that Faith relies on Single-Mindedness—undivided devotion to the pursuit of truth.

Chapter XX — Faith depends upon Single-Mindedness

7.20.1 "When one is single-minded in one’s devotion to the teacher (or the truth), only then does one have faith. One who does not have single-mindedness does not have faith. Only one who has single-mindedness has faith. One must desire to understand single-mindedness." Narada then affirmed: "Venerable Sir, I desire to understand single-mindedness."

The next crucial step is Concentration (performing duties with focus), which Sanatkumara identifies as the foundation for single-mindedness.

Chapter XXI — Single-Mindedness depends upon Concentration

7.21.1 "When one diligently performs one’s duties (meaning, practices concentration and self-discipline), only then does one achieve single-mindedness. One who does not perform their duties does not achieve single-mindedness. Only one who performs their duties achieves single-mindedness. One must desire to understand the performance of duties." Narada then affirmed: "Venerable Sir, I desire to understand the performance of duties."

Finally, Sanatkumara reveals that Concentration flows from Bliss—true spiritual joy that inspires effortless focus.

Chapter XXII — Concentration depends upon Bliss

7.22.1 "When one obtains true bliss, only then does one perform one’s duties with sustained effort. One who does not obtain bliss does not perform their duties. Only one who obtains bliss performs their duties. One must desire to understand bliss." Narada then affirmed: "Venerable Sir, I desire to understand bliss."

Having reached bliss, Sanatkumara now unveils the profound truth that the Infinite is the very nature of bliss itself, contrasting it with the sorrow inherent in the finite.

Chapter XXIV — The Infinite is Bliss

7.23.1 "The Infinite is true bliss. There is no bliss whatsoever in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite." Narada then affirmed: "Venerable Sir, I desire to understand the Infinite."

Sanatkumara now further elaborates on the nature of the Infinite, emphasizing its boundless, all-encompassing nature, contrasting it sharply with the limited and mortal finite.

Chapter XXIV — The Infinite and the Finite

7.24.1 "Where one sees nothing else, hears nothing else, understands nothing else—that is the Infinite. Where one sees something else, hears something else, understands something else—that is the finite. The Infinite is immortal, the finite is mortal." Narada then asked: "Venerable Sir, in what does the Infinite find Its support?" Sanatkumara replied: "In Its own greatness—or, to be more precise, not even in greatness, for greatness implies a limit."

7.24.2 "Here on earth, people commonly describe cows and horses, elephants and gold, slaves and wives, fields and houses, as 'greatness.' I do not mean this kind of greatness," he clarified, "for in such cases, one thing finds its support in another. But what I speak of is unconditioned."

Sanatkumara now provides the ultimate instruction about the Infinite, revealing its presence everywhere, including within ourselves, leading to true self-mastery and boundless freedom.

Chapter XXV — Instruction about the Infinite

7.25.1 "That Infinite, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Infinite, indeed, is all this universe. Next follows the instruction about the Infinite with reference to the 'I' (the individual self): I, indeed, am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am, indeed, all this (the universe).

7.25.2 Next follows the ultimate instruction about the Infinite with reference to the Self: The Self, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Self, indeed, is all this universe. Truly, he who sees this, reflects on this, and profoundly understands this, delights in the Self, sports with the Self, rejoices in the Self, and revels in the Self. Even while living in the physical body, he becomes a self-ruler. He wields unlimited freedom in all the worlds. But those who think differently from this, who perceive separation, have others for their rulers; they live in perishable worlds. They have no true freedom in all the worlds."

In the culmination of this profound teaching, Sanatkumara summarizes the comprehensive nature of the Self, revealing how all aspects of existence spring from it, and concludes with a powerful path to inner purification and liberation from all sorrow.

Chapter XXVI — Self-Knowledge

7.26.1 "For him who sees this, reflects on this, and profoundly understands this, the Prana (life-force) springs from the Self. Hope springs from the Self. Memory springs from the Self. The akasa (space) springs from the Self. Fire springs from the Self. Water springs from the Self. Appearance and disappearance (birth and death) spring from the Self. Food springs from the Self. Strength springs from the Self. Understanding springs from the Self. Meditation springs from the Self. Consideration springs from the Self. Will springs from the Self. Mind springs from the Self. Speech springs from the Self. The name springs from the Self. The sacred hymns spring from the Self. The sacrifices spring from the Self—yes, all this (entire universe) springs from the Self."

7.26.2 "On this profound truth, there is the following sacred verse: 'The knower of Truth does not see death, or disease, or sorrow. The knower of Truth sees everything as the Self and obtains everything everywhere.' He (the knower) is one before the creation, then becomes three (like fire, water, earth), becomes five (adding air, akasa), becomes seven (adding human, animal), becomes nine (further differentiations); then again, he is called eleven, one hundred and ten, and one thousand and twenty (symbolizing infinite manifestations, yet remaining the one Self). Now is described the vital discipline for inner purification by which Self-Knowledge is truly attained: When the food (that one eats) is pure, the mind becomes pure. When the mind is pure, the memory becomes firm (clear and undistorted). When the memory is firm, all ties (of karma and attachment) are loosened." The venerable Sanatkumara showed Narada, after all his blemishes and doubts had been wiped out by this profound knowledge, the other side of darkness—the state beyond ignorance and sorrow. They call Sanatkumara by the sacred name Skanda, yes, Skanda they call him.

And so, my dear seekers, we joyfully conclude Part Seven of the Chandogya Upanishad! This has been a magnificent ascent, a ladder of wisdom shown by Sanatkumara to Narada, guiding us from the most basic understanding of "name" all the way to the all-encompassing Infinite and the liberating knowledge of the Self. The profound declaration "That thou art" echoes throughout, pointing to our ultimate identity.

Are you ready to embark on the final, illuminating Part Eight, where we will explore the city of Brahman within the heart, the true nature of desires, and the glorious path of liberation to the World of Brahman? The culmination of this extraordinary Upanishad awaits!

Part Eight

My dear seekers, Dr. Suka Dev here, guiding you into the magnificent final part of the Chandogya Upanishad, our profound bestseller for an extraordinary life! We've just scaled the ladder of wisdom in Part Seven, rising from the understanding of names and speech to the realization of the Infinite Self.

Now, prepare for the grand culmination in Part Eight, where the Upanishad brings us to the ultimate truth: the city of Brahman within the heart. This section reveals how all true desires are fulfilled through Self-knowledge and illuminates the glorious path to liberation. This is where the profound journey reaches its peak, connecting the vast cosmic truth directly to your innermost being.

Chapter I — Brahman in the Heart

8.1.1 Om. There is, within this very city of Brahman (the human body, which is sacred), a wonderful abode: the small lotus of the heart. And within that small lotus, there is a tiny, subtle space, an inner akasa. Now, whatever exists within that small inner akasa—that is truly what should be sought after, that is what one should desire to understand.

8.1.2, 8.1.3 If people were to ask him (the teacher): "Now, concerning this abode, the small lotus in this city of Brahman, and the small akasa within it—what exactly is there in it that should be sought, and what should one desire to understand?" Then he (the teacher) should patiently explain: "As far as, truly, this great external akasa (cosmic space) extends, so far extends the akasa within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars. And whatever belongs to him (the embodied being) in this world, and whatever does not (all that he desires or does not desire), all that is contained perfectly within it (the akasa in the heart)."

8.1.4 If they (the pupils) were then to ask: "If everything that exists—all beings and all desires—is contained in this city of Brahman (the body), then what happens to it, what is left of it, when old age overcomes the body or when the body perishes?"

8.1.5 Then he (the teacher) should explain: "With the old age of the body, That (Brahman, described as the akasa in the heart) does not age; with the death of the body, That does not die. That Brahman, and not the perishable physical body, is the true city of Brahman. In It, all true desires are contained. It is the Self—utterly free from sin, free from old age, free from death, free from grief, free from hunger, and free from thirst; Its desires effortlessly come true, Its thoughts spontaneously come true. Just as, here on earth, people follow the commands of a leader and depend upon whatever objects they desire—be it a country or a piece of land—so also those who are ignorant of the Self depend upon other external objects and blindly experience the results of their good and evil deeds."

8.1.6 "And just as, here on earth, whatever is earned through diligent work eventually perishes, so too does the next world, even if won by virtuous deeds, eventually perish. Those who depart from this life without having realized the Self and these true desires—for them there is no true freedom in all the worlds. But those who depart from this life after having realized the Self and these true desires—for them there is boundless freedom in all the worlds."

Building on the truth that the Self within the heart holds all, the Upanishad now powerfully reveals how Self-knowledge enables the Fulfillment of all Desires, both worldly and divine, through the sheer power of thought.

Chapter II — The Fulfillment of Desires through Self-Knowledge

8.2.1 "If he (the knower of the Self) desires the World of the Manes (ancestors), by his mere thought, the Manes instantly come to him. Having obtained the world of the Manes, he is filled with happiness."

8.2.2 "And if he desires the world of the mothers, by his mere thought, the mothers instantly come to him. Having obtained the world of the mothers, he is filled with happiness."

8.2.3 "And if he desires the world of the brothers, by his mere thought, the brothers instantly come to him. Having obtained the world of the brothers, he is filled with happiness."

8.2.4 "And if he desires the world of the sisters, by his mere thought, the sisters instantly come to him. Having obtained the world of the sisters, he is filled with happiness."

8.2.5 "And if he desires the world of his friends, by his mere thought, his friends instantly come to him. Having obtained the world of his friends, he is filled with happiness."

8.2.6 "And if he desires the world of perfumes and garlands, by his mere thought, perfumes and garlands instantly come to him. Having obtained the world of perfumes and garlands, he is filled with happiness."

8.2.7 "And if he desires the world of food and drink, by his mere thought, food and drink instantly come to him. Having obtained the world of food and drink, he is filled with happiness."

8.2.8 "And if he desires the world of song and music, by his mere thought, song and music instantly come to him. Having obtained the world of song and music, he is filled with happiness."

8.2.9 "And if he desires the world of women, by his mere thought, women instantly come to him. Having obtained the world of women, he is filled with happiness."

8.2.10 "Whatever country he longs for, whatever objects he desires—by his mere thought, all these instantly come to him. Having obtained them, he is filled with happiness."

While true desires are fulfilled through Self-knowledge, the Upanishad now addresses a subtle paradox: these true desires are often "covered by what is false" in the ordinary state. This leads to a deeper understanding of the Serene Self and Satya Brahman as the ultimate truth.

Chapter III — The Serene Self and Satya Brahman

8.3.1 "These true desires (which we just discussed) are, in our ordinary state, covered by what is false (meaning, by ignorance and external attachments). Although they exist eternally within us, they have a veil which is false. Thus, anyone belonging to the embodied creature who has departed from this life, him (their subtle true Self) one cannot see in this world with physical eyes."

8.3.2 "Those of his fellows who belong to him here (his living family and friends), and those who are dead (his ancestors), and whatever else there is which he wishes for and does not obtain—he finds all that by going in there (i.e., by withdrawing into his own true Self in deep meditation). For there, indeed, lie those true desires of his, currently covered by what is false. Just as people who do not know the exact spot where a treasure of gold has been hidden somewhere in the earth walk over it again and again without finding it, so too all these creatures day after day go into the World of Brahman (in deep sleep) and yet do not find it, because they are carried away by untruth (by ignorance and sensory distractions)."

8.3.3 "That Self fundamentally abides in the heart. The etymological explanation of 'heart' (hridayam) is this: This one (ayam) is in the heart (hridi); therefore It is called the heart (hridayam). He who knows this profound truth goes every day in deep sleep to Heaven (i.e., to Brahman, who eternally dwells in the heart)."

8.3.4 "Now, this serene being (the individual Self), after rising from this physical body (at liberation) and attaining the Highest Light (Brahman), appears in His own true form. This is the Self." Thus he (the teacher, questioned by his pupils) spoke. Continuing, he said: "This is the immortal, the fearless. This is Brahman. And of this Brahman, the true name is Satyam, the True."

8.3.5 This sacred name Satyam consists of three syllables: Sat, ti, and yam. That which is Sat signifies the Immortal (Pure Being); and that which is ti is the mortal (the perishable world); and yam binds them both (connecting the immortal and the mortal, indicating the Self's pervasive presence). Because this syllable 'yam' binds both, therefore it is called 'yam'. He who knows this profound truth goes every day in deep sleep to Heaven (i.e., to Brahman, who eternally dwells in the heart).

From the profound nature of Satyam, the Upanishad introduces a powerful metaphor: Brahman as a Dam—a boundary that protects the liberated soul from the cycles of suffering and the limitations of time.

Chapter IV — Brahman as a Dam

8.4.1 The Self is like a dam, a separating boundary, for firmly keeping these worlds (of relative existence, with their dualities) apart. This dam is not passed by day and night, by old age, death, and grief, or by good and evil deeds. All evils turn back from It (cannot cross this boundary), for the World of Brahman is utterly free from all evil.

8.4.2 Therefore, having reached this dam, he who was blind ceases to be blind (spiritually); he who was miserable ceases to be miserable; he who was afflicted with disease ceases to be afflicted. Therefore, having reached this dam, the night (of ignorance) becomes eternal day (of enlightenment); for the World of Brahman is lighted once and for all, by its own inherent radiance.

8.4.3 That glorious World of Brahman belongs exclusively to those who realize It by means of continence (brahmacharya)—for them, and only for them, there is boundless freedom in all the worlds.

Having established continence (brahmacharya) as the key to reaching Brahman, the Upanishad now expands on its meaning, equating it with various sacred practices and vows, emphasizing its transformative power.

Chapter V — Continence

8.5.1 Now, what people commonly call yajna (sacrifice), that is really continence (brahmacharya). For he who knows Brahman obtains that World of Brahman, which others strive to obtain through laborious external sacrifice, by means of profound continence. What people commonly call ishta (worship of specific deities), that is really continence. For having desired (ishtva) the ultimate Knowledge of the Self, by means of continence, one truly realizes the Self.

8.5.2 Now, what people commonly call the Satrayana sacrifice (a prolonged sacrificial session), that is really continence. For by means of continence, one obtains from the True (Sat) the safety (trana) and preservation of the self. What people commonly call the vow of silence (mauna), that is really continence. For after truly knowing the Self from the scriptures, one meditates profoundly (manute) on It.

8.5.3 Now, what people commonly call the vow of fasting (anasakayana), that is really continence. For that Self (the ultimate reality) does not perish (na nasyati), which one realizes by means of perfect continence.

8.5.4 The glorious World of Brahman belongs to those who, by means of continence, spiritually obtain the metaphorical seas Ara and Nya (symbolizing boundless knowledge and bliss) in the World of Brahman. For them, there is boundless freedom in all the worlds.

From the profound discipline of continence, the Upanishad now details the Course after Death for the Illumined, revealing the precise subtle path taken by those who have attained Self-knowledge, leading them to the World of Brahman.

Chapter VI — The Course after Death for the Illumined

8.6.1 Now, those intricate arteries of the heart are filled with the essences of various liquid substances: brown, white, blue, yellow, and red. Truly, the sun yonder (in the sky) is brown, it is white, it is blue, it is yellow, it is red (reflecting these same colors of vital energy).

8.6.2 Just as a long highway runs smoothly between two villages—this one and that yonder—so too do the rays of the sun travel to both worlds, this one and that yonder. They originate from yonder sun and enter into these arteries (within the body); and they originate from these arteries and re-enter into yonder sun.

8.6.3 When a man is deeply asleep, with his senses completely withdrawn and serene, and sees no dream, then he has truly entered into these arteries (meaning, his consciousness is deeply absorbed in the subtle life-currents). At that time, no evil touches him, for he has obtained the pure, radiant light of the sun (symbolizing the Self).

8.6.4 And when he (the dying person) becomes weak, then those sitting around him anxiously ask: "Do you know me? Do you know me?" As long as his consciousness has not departed completely from this body, he knows them.

8.6.5 When he departs from the body—if he is merely a ritualist and ignorant of Brahman, he then goes upward by these (solar) rays towards the worlds which he has gained by his meritorious works, but from which he will eventually return. Or, if he is a knower of the doctrines of the akasa (space) in the lotus of the heart (the inner spiritual space), he then meditates on Om and thus secures entrance into Brahmaloka (the world of Brahman). Or, if he is utterly ignorant (of Brahman), he attains lower bodies in his next birth. The knower of Brahman attains the solar orb (and beyond) as quickly and effortlessly as one directs one’s mind from one object to another. This, indeed, is the open door to the World of Brahman for those who know; for the ignorant, it remains closed.

8.6.6 On this profound subject, there is the following sacred verse: "There are one hundred and one arteries of the heart, one of which (the Sushumna Nadi) pierces the crown of the head. Going upward by it, a man at death attains immortality. The other arteries, going in different directions, only serve as channels for his departing from the body (leading to various cycles of rebirth), yes, only serve as channels for his departing from the body."

Now, the Upanishad returns to the central theme of the Person in the Eye—a pivotal teaching introduced earlier—as Prajapati himself explains the ultimate Self to the aspiring gods and demons.

Chapter VII — The Person in the Eye

8.7.1 Prajapati (the Lord of Creation) declared: "The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires effortlessly come true, and whose thoughts spontaneously come true—That is truly what should be searched out, That is what one should desire to understand. He who has known this Self from the scriptures and from a true teacher, and has truly understood It, obtains all the worlds and fulfills all desires."

8.7.2 The devas (gods) and asuras (demons) both heard these profound words. Immediately, they said: "Well, let us search out this Self, by searching out which one obtains all the worlds and all desires!" Indra, among the gods, went forth, and Virochana, among the demons, went forth. Without communicating with each other, these two great leaders came into the presence of Prajapati, carrying fuel in hand (a sign of seeking instruction).

8.7.3 They dwelled there for thirty-two years, diligently practicing brahmacharya (religious studentship). Then Prajapati, seeing their dedication, said to them: "For what purpose have you both been living here so long?" They replied: "A saying of yours is being repeated by learned people: 'The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires effortlessly come true, and whose thoughts spontaneously come true—That is truly what should be searched out, That is what one should desire to understand. He who has known this Self and truly understood It obtains all the worlds and fulfills all desires.' Now, we both have dwelled here precisely because we desire to understand that Self."

8.7.4 Prajapati, beginning his instruction, said to them: "The person that is seen in the eye—that is the Self." He further added: "This is immortal, fearless. This is Brahman." They (Indra and Virochana) then asked: "Venerable Sir, he who is perceived reflected in the water, and he who is perceived in a mirror—which of these is he (the true Self)?" Prajapati replied: "The same one, indeed, is perceived in all these reflections."

Prajapati's initial teaching identifies the Self with the reflection seen in the eye or a mirror. Now, we follow Indra and Virochana as they interpret this teaching, leading to the Doctrine of the Demons, which mistakenly equates the Self with the physical body.

Chapter VIII — The Doctrine of the Demons

8.8.1 Prajapati then said to them: "Look at yourselves in a pan of water, and then whatever you do not understand about the Self, come back and tell me." They cast their gaze into a pan of water. Then Prajapati asked them: "What do you see?" They said: "Venerable Sir, we see our entire self, even to the very hairs and nails, a perfect reflection."

8.8.2 Prajapati then instructed them: "After you have well adorned yourselves with ornaments, put on your best clothes, and thoroughly cleansed yourselves, then look into the pan of water again." After having adorned themselves well, put on their best clothes, and cleansed themselves, they looked into the pan of water. "What do you see?" asked Prajapati.

8.8.3 They replied: "Just as we ourselves are well adorned, well dressed, and clean, so, venerable Sir, are these two reflections (of ourselves) well adorned, well dressed, and clean." Prajapati, for the moment, simply confirmed: "This is the Self, this is immortal, fearless. This is Brahman." They both went away, satisfied in heart (believing they had understood the Self).

8.8.4 Prajapati, however, saw them departing and reflected with concern: "They are both going away without having truly known and without having truly realized the Self. And whoever, whether gods or demons, follows this superficial doctrine shall perish (spiritually)." Virochana, thoroughly satisfied in his understanding, went to the demons and preached this doctrine (Upanishad) to them: "The self (meaning, the body) alone is to be worshipped here on earth; the self (the body) alone is to be served. It is only by worshipping the self here and by serving the self that one gains both worlds—this world and the next."

8.8.5 Therefore, even today, they say of one who does not practice charity, who has no faith, and who does not perform sacrifices: "He is verily a demon"; for such is the superficial doctrine of the demons. The demons, to this day, adorn the bodies of the dead with garlands and perfume, with raiment and with ornaments, for they mistakenly think that thus they will win the world beyond (believing the body is the ultimate self).

Indra, however, possessed a keen intellect. Even after his initial satisfaction, he pondered the implications of Prajapati's teaching and perceived a fatal flaw, leading to his return and the revelation of the Shadow Self as Perishable.

Chapter IX — The Shadow Self is Perishable

8.9.1 But Indra, even before he had reached the other gods, saw a critical difficulty: "As this reflection in the water is perfectly adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean—so too, this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled, and will utterly perish if the body perishes. This can't be the immortal Self!"

8.9.2 He immediately returned to Prajapati, carrying fuel in hand (a sign of seeking further instruction). To him, Prajapati said: "Well, Indra, you went away with Virochana, satisfied in heart; now, for what purpose have you come back?" He (Indra) replied: "Venerable Sir, as this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean—so too, this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled, and will utterly perish if the body perishes. Therefore, I do not see any good or ultimate truth in this doctrine."

8.9.3 "So it is, Indra," replied Prajapati, acknowledging his student's insight. "I shall explain the Self to you further. Live with me another thirty-two years (for deeper instruction)." He lived with Prajapati another thirty-two years. Then Prajapati said to Indra:

After decades of further studentship, Prajapati reveals the Dream Self to Indra, a more subtle and independent aspect of consciousness, yet one still touched by suffering.

Chapter X — The Dream Self

8.10.1, 8.10.2 "He who moves about, exalted and unhindered, in dreams—this is the Self, this is immortal, fearless. This is Brahman." Then Indra went away, satisfied in heart with this new understanding. But even before he had reached the other gods, he again saw a critical difficulty: "Although this dream self is not blind even if the physical body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body (in the dream state)," "Nor is it killed when the physical body is killed, nor is it one-eyed when the body is one-eyed—yet, they (dream figures) kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. Therefore, I do not see any ultimate good or complete freedom in this doctrine."

8.10.3, 8.10.4 He immediately returned to Prajapati, carrying fuel in hand. To him, Prajapati said: "Well, Indra, you went away satisfied in heart; now, for what purpose have you come back?" He (Indra) replied: "Venerable Sir, although this dream self is not blind even if the physical body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, nor killed when the body is killed, nor one-eyed when it is one-eyed—yet, they (dream figures) kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. Therefore, I do not see any ultimate good in this." "So it is, Indra," replied Prajapati. "I shall explain the Self further to you. Live with me another thirty-two years." He lived with Prajapati another thirty-two years. Then Prajapati said to Indra:

After still more years of dedicated studentship, Prajapati now reveals the Self as experienced in Dreamless Sleep—a state of profound peace, yet one that still lacks conscious self-recognition.

Chapter XI — The Self in Dreamless Sleep

8.11.1 "When a man is deeply asleep, with his senses completely withdrawn and serene, and sees no dream—that is the Self. This is immortal, fearless. This is Brahman." Then Indra went away, satisfied in heart with this new understanding. But even before he had reached the other gods, he again saw a critical difficulty: "In truth, it (the self in dreamless sleep) does not know itself as 'I am it,' nor does it know these other creatures. It has, therefore, reached in dreamless sleep a state of utter annihilation, as it were (a loss of individual awareness). Therefore, I do not see any ultimate good or complete freedom in this."

8.11.2 He immediately returned to Prajapati, carrying fuel in hand. To him, Prajapati said: "Well, Indra, you went away satisfied in heart; now, for what purpose have you come back?" He (Indra) replied: "Venerable Sir, in truth, it (the self in dreamless sleep) does not know itself as 'I am it,' nor these other creatures. It has, therefore, reached utter annihilation, as it were. Therefore, I do not see any ultimate good in this."

8.11.3 "So it is, Indra," replied Prajapati. "I shall explain the Self further to you, and nothing else beyond this. Live with me another five years." Indra lived with Prajapati another five years. This made in total one hundred and one years (32 + 32 + 32 + 5). Therefore, people say that Indra lived with Prajapati as a brahmacharin for one hundred and one years. Then Prajapati, having seen his unwavering dedication, said to him:

After 101 years of unparalleled studentship, Prajapati finally reveals the ultimate, liberating truth: the Incorporeal Self, beyond all limitations of body, mind, and even the states of consciousness.

Chapter XII — The Incorporeal Self

8.12.1 "O Indra, this body is mortal, always held in the grip of death. But it is the very abode of the Self, which is immortal and utterly incorporeal (without physical form). The embodied self, when identified with the body, is inevitably the victim of pleasure and pain. As long as one is identified with the body, there is no cessation of pleasure and pain. But neither pleasure nor pain touches one who is not identified with the body (who knows their true incorporeal Self)."

8.12.2, 8.12.3 "Consider the wind: it is without body. The cloud, lightning, and thunder: they are without body. Now, just as these (wind, cloud, lightning, thunder), arising from yonder akasa (space) and reaching the highest light (the sun, or pure luminosity), then appear in their own (subtle) forms—so too does this serene Being (the liberated Self), arising from this physical body and reaching the Highest Light (Brahman), appear in His own true form. In that state (of liberation), He is the Highest Person. There, He moves about, laughing, playing, rejoicing—be it with celestial women, chariots, or relatives—never for a moment thinking of the limited physical body into which he was born. Just as an animal is attached to a cart, so is the prana (here meaning the conscious individual self, when identified with the body) attached to the body."

8.12.4 "When the person in the eye resides in the body (the Self operating through the visual faculty), he resides where the organ of sight has entered into the akasa (i.e., the pupil of the eye, which is a subtle space); the eye is merely the instrument of seeing. He who is aware of the thought: 'Let me smell this,' he is the Self; the nose is merely the instrument of smelling. He who is aware of the thought: 'Let me speak,' he is the Self; the tongue is merely the instrument of speaking. He who is aware of the thought: 'Let me hear,' he is the Self; the ear is merely the instrument of hearing."

8.12.5 "He who is aware of the thought: 'Let me think this,' he is the Self; the mind is his divine eye (the instrument of internal perception). He, the Self, sees all these desires (which are now pure, unattached expressions) in the World of Brahman through this divine eye, the purified mind, and profoundly rejoices."

8.12.6 "The gods themselves meditate on that ultimate Self. Therefore, all worlds belong to them (the gods) and all desires (are fulfilled for them). He who knows that Self and truly understands It obtains all worlds and fulfills all desires." Thus said Prajapati, yes, thus said Prajapati.

Having concluded the profound dialogue between Prajapati and Indra, the Upanishad now provides a powerful Mantra for Meditation and Repetition, encapsulating the essence of the journey from duality to ultimate freedom.

Chapter XIII — A Mantra for Meditation and Repetition

8.13.1 From the dark (ignorance) I come to the variegated (the manifest world); from the variegated I come back to the Dark (the unmanifest, source). Shaking off all evil as a horse shakes dust from its hair, freeing myself completely from the body as the moon frees itself from the mouth of Rahu (the eclipse demon), I fulfill all ends (all purposes of life) and obtain the uncreated World of Brahman.

This mantra is followed by a heartfelt Prayer of a Seeker of Eternal Life, articulating the aspiration to embody divine glory and avoid any lower realms of existence.

Chapter XIV — The Prayer of a Seeker of Eternal Life

8.14.1 That which is called the akasa (space) is the ultimate revealer of all names and forms. That within which these names and forms exist is, truly, Brahman. That is the Immortal; that is the Self. Now is stated a profound mantra: "I come to the assembly, the glorious palace of Prajapati. I am the glory of the brahmins, the glory of the kings, the glory of the vaisyas. I deeply wish to obtain that glory (of being the Self of all). I am the glory of glories (the supreme radiance). May I never go to the red and toothless, all-devouring, slippery place (referring to lower, dreadful realms of rebirth), yes, may I never go to it!"

In the final chapter, the Upanishad outlines the Attainment of Brahmaloka, detailing the path of a dedicated householder and student, culminating in liberation and non-return to the cycle of rebirth.

Chapter XV — The Attainment of Brahmaloka

8.15.1 Brahma (Hiranyagarbha) first told this knowledge of the Self to Prajapati (Kasyapa). Prajapati then told it to Manu. Manu then told it to all mankind. Now, concerning the path for humanity: He who has diligently studied the Vedas at the house of a teacher, strictly according to the prescribed rules, during the time left after faithfully performing all his duties to the teacher; he who, after leaving the teacher’s house, has settled down into a householder’s life, diligently maintaining his family and home, and has continued the study of the Vedas in a sacred spot, and has made others (his sons and disciples) virtuous through his teachings and example; he who has finally withdrawn all the sense-organs into the Self (practiced inner control); he who has not given pain to any creature, except as approved by the scriptures (for necessary duties)—he who conducts himself thus, all through his life, reaches the glorious World of Brahman after death and does not return (to the cycle of rebirth), yes, he does not return.

End of Chandogya Upanishad

The Peace Chant

Om. May the different limbs of my body—my tongue, my vital breath, my eyes, my ears, and my strength, and also all my other sense-organs—be nourished! All, indeed, is Brahman, as is declared in the Upanishads. May I never deny Brahman! May Brahman never deny me! May there never be denial on my part! May all the virtues described in the Upanishads belong to me, who am devoted to the Atman! Yes, may they all belong to me! Om. Peace! Peace! Peace!

And so, my dear seekers, we conclude our truly magnificent journey through the Chandogya Upanishad! What an incredible tapestry of wisdom we've woven together, from the subtle sounds of Om and the cosmic dancers, to the profound "That thou art" teachings, and the practical path to liberation. This text, truly a timeless bestseller, offers guidance for every facet of life, reminding us that the deepest spiritual truths are intimately connected to our everyday experiences.

I hope this journey has illuminated your path and deepened your understanding of the extraordinary life that awaits through the knowledge of the Self. May profound peace resonate within you.