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The '''Chandogya Upanishad''' (Sanskrit: छान्दोग्योपनिषद्, IAST: ''Chāndogyopaniṣad'') is a Sanskrit text embedded in the Chandogya Brahmana of the Sama Veda of Hinduism.^[1] It is one of the oldest Upanishads.^[2] It lists as number 9 in the Muktika canon of 108 Upanishads.^[3]

The '''Chaandogya Upanishad''' (Sanskrit: छान्दोग्योपनिषद्, IAST: ''Chāndogyopaniṣad'') is a Sanskrit text embedded in the Chandogya Brahmana of the Sama Veda. It is one of the oldest Upanishads.  

 

It is one of the largest Upanishadic compilations, and has eight ''Prapathakas'' (literally lectures, chapters), each with many volumes, and each volume contains many verses. The volumes are a motley collection of stories and themes. As part of  

It is one of the largest Upanishadic compilations, and has eight ''Prapathakas'' (literally lectures, chapters), each with many volumes, and each volume contains many verses. The volumes are a motley collection of stories and themes. As part of  

Upanishad is the importance of speech, language, song and chants to  

Upanishad is the importance of speech, language, song and chants to  

man's quest for knowledge and salvation, to metaphysical premises and  

man's quest for knowledge and salvation, to metaphysical premises and  

questions, as well as to rituals.^[1][8]

questions, as well as to rituals.

The Chandogya Upanishad is notable for its lilting metric structure,  

The Chandogya Upanishad is notable for its lilting metric structure,  

its mention of ancient cultural elements such as musical instruments,  

its mention of ancient cultural elements such as musical instruments,  

and embedded philosophical premises that later served as foundation for Vedanta school of Hinduism.^[9] It is one of the most cited texts in later ''Bhasyas'' (reviews and commentaries) by scholars from the diverse schools of Hinduism. Adi Shankara, for example, cited Chandogya Upanishad 810 times in his ''Vedanta Sutra Bhasya'', more than any other ancient text.

and embedded philosophical premises that later served as foundation for Vedanta school of Hinduism. It is one of the most cited texts in later ''Bhasyas'' (reviews and commentaries) by scholars from the diverse schools of Hinduism. Adi Shankara, for example, cited Chandogya Upanishad 810 times in his ''Vedanta Sutra Bhasya'', more than any other ancient text.

== till here from old Chaandogya Upanishad page ==

== till here from old Chaandogya Upanishad page ==

This Upanishad comprises of the last 8 chapters of the Chāndogya Brāhmaṇa; thus it contains 8 chapters. Each chapter is divided into sections and each section contains a number of verses. So, a verse is identified by chapter, section and verse number respectively like 6.2.1. In size this Upanishad comes next to Bṛhadāraṇyaka. Sage Uddālaka Āruṇi whom we have seen in Bṛhadāraṇyaka asking questions on the principle that holds together and rules from within all beings, is the leading figure in this Upanishad. Here we see him teaching his son Śvetaketu about the ultimate or true nature of Brahman. His teaching is the most important part of this Upanishad and it forms the contents of chapter 6. The famous declaration of ‘Tattvamasi’ is also found in this chapter, as uttered by Uddālaka Āruṇi.

This Upanishad comprises of the last 8 chapters of the Chāndogya Brāhmaṇa; thus it contains 8 chapters. Each chapter is divided into sections and each section contains a number of verses. So, a verse is identified by chapter, section and verse number respectively like 6.2.1. In size this Upanishad comes next to Bṛhadāraṇyaka. Sage Uddālaka Āruṇi whom we have seen in Bṛhadāraṇyaka asking questions on the principle that holds together and rules from within all beings, is the leading figure in this Upanishad. Here we see him teaching his son Śvetaketu about the ultimate or true nature of Brahman. His teaching is the most important part of this Upanishad and it forms the contents of chapter 6. The famous declaration of ‘Tattvamasi’ is also found in this chapter, as uttered by Uddālaka Āruṇi.

== Chapter 1 ==

== ''Prapathaka 1'' ==

Sankaracharya’s bhashya of Chandogya Upanishad emphasises the fact that for the realisation of Brahman, the Savikalpaka form of Meditation is more useful. It is therefore, that the Upanishad sets forth in the very beginning various forms of Upasana of Brahman.  

Sankaracharya’s bhashya of Chandogya Upanishad emphasises the fact that for the realisation of Brahman, the Savikalpaka form of Meditation is more useful. It is therefore, that the Upanishad sets forth in the very beginning various forms of Upasana of Brahman.  

The third chapter proceeds with the Upasana of the Sun, who is identified with and Brahman who is the summation of the results of all sacrifices. By the way, the Upanishad tells us of the excellent results which the Brahmavidya brings about.

The third chapter proceeds with the Upasana of the Sun, who is identified with and Brahman who is the summation of the results of all sacrifices. By the way, the Upanishad tells us of the excellent results which the Brahmavidya brings about.

== Chapter 2 ==

== ''Prapathaka'' 2 ==

In the second chapter the Upasana of the entire Sama has been given.

In the second chapter the Upasana of the entire Sama has been given.

In verses 2.23.2 and 2.23.3 we see a description of how the syllable ‘Om’ evolved from intense meditation by Prajāpati. The worlds on intense meditation gave forth the Vedas (प्रजापतिर्लोकान् अभ्यतपत् तेभ्योഽभितप्तेभ्यः त्रयी विद्या संप्रास्रवत् – prajāpatirlokān abhyatapat tebhyoഽbhitaptebhyaḥ trayī vidyā saṃprāsravat -2.23.2), which in turn gave forth the ‘bhur-bhuva-svaḥ’ in the same manner. It is these three sounds that finally gave forth the syllable ‘Om’ through the same process. Thus ‘Om’ is the abstraction of all the Vedas and all the worlds; ‘Om’ is all this (ओंकार एवेदं सर्वम् – oṃkāra evedaṃ sarvam – 2.23.3).

In verses 2.23.2 and 2.23.3 we see a description of how the syllable ‘Om’ evolved from intense meditation by Prajāpati. The worlds on intense meditation gave forth the Vedas (प्रजापतिर्लोकान् अभ्यतपत् तेभ्योഽभितप्तेभ्यः त्रयी विद्या संप्रास्रवत् – prajāpatirlokān abhyatapat tebhyoഽbhitaptebhyaḥ trayī vidyā saṃprāsravat -2.23.2), which in turn gave forth the ‘bhur-bhuva-svaḥ’ in the same manner. It is these three sounds that finally gave forth the syllable ‘Om’ through the same process. Thus ‘Om’ is the abstraction of all the Vedas and all the worlds; ‘Om’ is all this (ओंकार एवेदं सर्वम् – oṃkāra evedaṃ sarvam – 2.23.3).

== Chapter 3 ==

== ''Prapathaka'' 3 ==

This chapter starts with an enquiry into the essence of various objects in this phenomenal world and finally comes to the conclusion that all this is Brahma only (सर्वं खल्विदं ब्रह्म – sarvaṃ khalvidaṃ brahma – 3.14.1); everything originates from it, exists in it and finally merges into it.  

This chapter starts with an enquiry into the essence of various objects in this phenomenal world and finally comes to the conclusion that all this is Brahma only (सर्वं खल्विदं ब्रह्म – sarvaṃ khalvidaṃ brahma – 3.14.1); everything originates from it, exists in it and finally merges into it.  

The implication is that Ātmā is the subtlest of the subtle and grossest of the gross; it pervades all beings and things. Ātmā is one without a second; it is an incessant continuity, without any break, pervading the entire universe. The description about body, appearance, etc. is an indication that it is not graspable by sense organs.

The implication is that Ātmā is the subtlest of the subtle and grossest of the gross; it pervades all beings and things. Ātmā is one without a second; it is an incessant continuity, without any break, pervading the entire universe. The description about body, appearance, etc. is an indication that it is not graspable by sense organs.

== Chapter 4 ==

== ''Prapathaka'' 4 ==

In this chapter we see some stories about how certain people sought to know the Brahman. The most interesting of these is that of Satyakāma Jābāla (4.4.1 to 4.9.3). The boy Satyakāma wanted to be initiated into religious studies; in order to approach a teacher for the purpose, he needs to know the name of his clan (family). He asked his mother; her reply was very strange. She said, “I do not know, my child, of what family you are. In my youth I used to move about much, as a servant and then I conceived you. So, I do not know of what family you are. But I am Jabālā and you are Satyakāma; so mention yourself as Satyakāma Jābāla”. He went to the teacher by name Gautama, son of Haridrumata and requested to be instructed. About his clan, he revealed what his mother said. Gautama was impressed by his honesty and took him as a student. Then Gautama chose four hundred lean and weak cows and asked Satyakāma to go with them. While going with the cows, Satyakāma vowed that he would return only when the number of cows rises to thousand. When the cows were thousand in number, the Bull in the herd asked Satyakāma to take them to teacher’s house. The Bull also instructed him on one quarter of Brahman, ‘Brahma is Radiant’ (prakāśavān – प्रकाशवान्). The radiant Brahman consists in the four directions. Satyakāma learned about the other three quarters of Brahman from Fire, Haṃsa (flamingo) and Madgu (water-bird). They respectively taught him about Brahman as Endless (anantavān – अनन्तवान्), Effulgent (jyotiṣmān – ज्योतिष्मान्) and as the Abode (āyatanavān – आयतनवान्) respectively.

In this chapter we see some stories about how certain people sought to know the Brahman. The most interesting of these is that of Satyakāma Jābāla (4.4.1 to 4.9.3). The boy Satyakāma wanted to be initiated into religious studies; in order to approach a teacher for the purpose, he needs to know the name of his clan (family). He asked his mother; her reply was very strange. She said, “I do not know, my child, of what family you are. In my youth I used to move about much, as a servant and then I conceived you. So, I do not know of what family you are. But I am Jabālā and you are Satyakāma; so mention yourself as Satyakāma Jābāla”. He went to the teacher by name Gautama, son of Haridrumata and requested to be instructed. About his clan, he revealed what his mother said. Gautama was impressed by his honesty and took him as a student. Then Gautama chose four hundred lean and weak cows and asked Satyakāma to go with them. While going with the cows, Satyakāma vowed that he would return only when the number of cows rises to thousand. When the cows were thousand in number, the Bull in the herd asked Satyakāma to take them to teacher’s house. The Bull also instructed him on one quarter of Brahman, ‘Brahma is Radiant’ (prakāśavān – प्रकाशवान्). The radiant Brahman consists in the four directions. Satyakāma learned about the other three quarters of Brahman from Fire, Haṃsa (flamingo) and Madgu (water-bird). They respectively taught him about Brahman as Endless (anantavān – अनन्तवान्), Effulgent (jyotiṣmān – ज्योतिष्मान्) and as the Abode (āyatanavān – आयतनवान्) respectively.

Having thus learned about Brahman, Satyakāma returned to his teacher, who found him to be shining endowed with the knowledge of Brahman. Satyakāma told him that he was taught about Brahman by those other than humans; but he still wanted to be taught by the teacher as he had heard that knowledge learnt from the teacher is the best. The teacher indeed taught him, but it was same as what he had already learned.  

Having thus learned about Brahman, Satyakāma returned to his teacher, who found him to be shining endowed with the knowledge of Brahman. Satyakāma told him that he was taught about Brahman by those other than humans; but he still wanted to be taught by the teacher as he had heard that knowledge learnt from the teacher is the best. The teacher indeed taught him, but it was same as what he had already learned.  

== Chapter 5 ==

== ''Prapathaka'' 5 ==

The first section of this chapter says about a dispute between the organs of speech, eyes, ears, mind and breath, on who among them is the best. They approached their father Prajāpati to resolve the dispute. He told them, “He is the best on whose leaving, the body becomes the worst”. Then, each of them in turn left the body and stayed away for a year; when finally, the breath was about to depart, the other organs began to be detached from their respective places. Thus, it was established that breath (prāna) is the best among them (5.1.1 to 5.1.15).

The first section of this chapter says about a dispute between the organs of speech, eyes, ears, mind and breath, on who among them is the best. They approached their father Prajāpati to resolve the dispute. He told them, “He is the best on whose leaving, the body becomes the worst”. Then, each of them in turn left the body and stayed away for a year; when finally, the breath was about to depart, the other organs began to be detached from their respective places. Thus, it was established that breath (prāna) is the best among them (5.1.1 to 5.1.15).

== Chapter 6 ==

== ''Prapathaka'' 6 ==

This is the most important chapter of the Chāndogya Upanishad; for, it takes us to the most expressive declarations of Ātmā and Brahman. These are revealed in a conversation between Śvetaketu and his father Uddālaka Āruṇi.  

This is the most important chapter of the Chāndogya Upanishad; for, it takes us to the most expressive declarations of Ātmā and Brahman. These are revealed in a conversation between Śvetaketu and his father Uddālaka Āruṇi.  

== Chapter 7 ==

== ''Prapathaka'' 7 ==

This chapter is about Sanatkumāra teaching Nārada on the enquiry into the ultimate principle of Ātmā. Nārada approaches Sanatkumāra saying that he knows all the Vedas and ancillary literature, but still has not overcome sorrow as he does not know the Ātmā. This may remind us about the context and relevance of the question Uddālaka Āruṇi was asking his son Śvetaketu in 6.1.2 above. Now, Nārada similarly asks for that instruction which would carry him beyond sorrow. Accordingly, Sanatkumāra teaches Nārada starting with the possibilities and limitations of meditating upon various objects. This episode of Nārada justifies Uddālaka’s criticism of Śvetaketu’s presumed conceit.

This chapter is about Sanatkumāra teaching Nārada on the enquiry into the ultimate principle of Ātmā. Nārada approaches Sanatkumāra saying that he knows all the Vedas and ancillary literature, but still has not overcome sorrow as he does not know the Ātmā. This may remind us about the context and relevance of the question Uddālaka Āruṇi was asking his son Śvetaketu in 6.1.2 above. Now, Nārada similarly asks for that instruction which would carry him beyond sorrow. Accordingly, Sanatkumāra teaches Nārada starting with the possibilities and limitations of meditating upon various objects. This episode of Nārada justifies Uddālaka’s criticism of Śvetaketu’s presumed conceit.

== Chapter 8 ==

== ''Prapathaka'' 8 ==

The last chapter contains a very detailed discussion on Ātmā and Brahman. The chapter opens with a direction about what should be sought for and known; it is that which is there in the space inside the lotus-abode within our Heart (8.1.1).

The last chapter contains a very detailed discussion on Ātmā and Brahman. The chapter opens with a direction about what should be sought for and known; it is that which is there in the space inside the lotus-abode within our Heart (8.1.1).