Changes

== Prapathaka 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.  

== Prapathaka 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).

== Prapathaka 6 ==

== Prapathaka 6 ==

== Prapathaka 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).<blockquote>"

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).<blockquote>"''.. यत् इदं अस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोഽस्मिन् अन्तराकाशः तस्मिन् यदन्तः तदन्वेष्टव्यं तद् वाव विजिज्ञासितव्य्म् … || 8.1.1 ||''"</blockquote><blockquote>"''… yat idaṃ asmin brahmapure daharaṃ puṇḍarīkaṃ veśma daharoഽsmin antarākāśaḥ tasmin yadantaḥ tadanveṣṭavyaṃ tad vāva vijijñāsitavym … (8.1.1)''"</blockquote>ब्रह्मपुर (brahmapura) means Heart; but it is not the heart of blood circulation. It is the centre of consciousness, which in modern scientific parlance is Thalamus. What is the authority for this claim? Verse 3.6 of Praśna (प्रश्न) Upanishad says that the Heart, which is supposed to be the seat of Ātmā, is where the nerves are connected. Ātmā, we know, is pure consciousness in essence (in addition to existence and bliss) and therefore, its seat is the centre of consciousness. This is Thalamus, because, it is the nerve centre and is considered to be the switch board of information. All signals come to it and then transmitted to the concerned organs. Through the nerves emanating from the Thalamus, consciousness pervades throughout the body. Thus, Ātmā is in the Heart and the verse says that it is that (Ātmā) which should be sought for and known. Most interpreters take the word ‘Heart’ to mean the heart of blood circulation and consequently misinterpret nāḍi (नाडि) in the scriptures as artery instead of the true meaning of ‘nerve’; this mistake results in misleading the understanding and conveying the true message of the Upanishads.  

''.. यत् इदं अस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोഽस्मिन् अन्तराकाशः तस्मिन् यदन्तः तदन्वेष्टव्यं तद् वाव विजिज्ञासितव्य्म् … || 8.1.1 ||''</blockquote><blockquote>"

''… yat idaṃ asmin brahmapure daharaṃ puṇḍarīkaṃ veśma daharoഽsmin antarākāśaḥ tasmin yadantaḥ tadanveṣṭavyaṃ tad vāva vijijñāsitavym … (8.1.1)''</blockquote>ब्रह्मपुर (brahmapura) means Heart; but it is not the heart of blood circulation. It is the centre of consciousness, which in modern scientific parlance is Thalamus. What is the authority for this claim? Verse 3.6 of Praśna (प्रश्न) Upanishad says that the Heart, which is supposed to be the seat of Ātmā, is where the nerves are connected. Ātmā, we know, is pure consciousness in essence (in addition to existence and bliss) and therefore, its seat is the centre of consciousness. This is Thalamus, because, it is the nerve centre and is considered to be the switch board of information. All signals come to it and then transmitted to the concerned organs. Through the nerves emanating from the Thalamus, consciousness pervades throughout the body. Thus, Ātmā is in the Heart and the verse says that it is that (Ātmā) which should be sought for and known. Most interpreters take the word ‘Heart’ to mean the heart of blood circulation and consequently misinterpret nāḍi (नाडि) in the scriptures as artery instead of the true meaning of ‘nerve’; this mistake results in misleading the understanding and conveying the true message of the Upanishads.  

In 8.1.5, it is declared that Ātmā is not deteriorated by old age when the body gets old and does not become dead when the body is dead; the Heart is Satyam and therein are established all the wishes; but Ātmā is free from evils, old age, death, sorrows, hunger and thirst; whatever he wills and resolves, they all come true. The expression, ‘Ātmā is free from evils, etc.’ means that Ātmā is devoid of all dualities of evil-virtue, pleasure-pain, etc; it is pure (serene) SAT-CHIT-ĀNANDA which transcends all the dualities.

In 8.1.5, it is declared that Ātmā is not deteriorated by old age when the body gets old and does not become dead when the body is dead; the Heart is Satyam and therein are established all the wishes; but Ātmā is free from evils, old age, death, sorrows, hunger and thirst; whatever he wills and resolves, they all come true. The expression, ‘Ātmā is free from evils, etc.’ means that Ātmā is devoid of all dualities of evil-virtue, pleasure-pain, etc; it is pure (serene) SAT-CHIT-ĀNANDA which transcends all the dualities.

Verse 8.6.3 says that when a person is fast asleep, in perfect rest, his consciousness withdraws from the sense organs and remains within the nerves; he is then possessed solely by the brilliance of Ātmā; then he knows not sorrows.

Verse 8.6.3 says that when a person is fast asleep, in perfect rest, his consciousness withdraws from the sense organs and remains within the nerves; he is then possessed solely by the brilliance of Ātmā; then he knows not sorrows.

Verse 8.6.6 tells us about the number of nerves. The verse is,<blockquote>"

Verse 8.6.6 tells us about the number of nerves. The verse is,<blockquote>"''शतं चैका हृदस्य नाड्यः तासां मूर्धानमभिनिःसृतैका

''शतं चैका हृदस्य नाड्यः तासां मूर्धानमभिनिःसृतैका

तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति || 8.6.6 ||''"</blockquote><blockquote>"''śataṃ caikā hṛdasya nāḍyaḥ tāsāṃ mūrdhānamabhiniḥsṛtaikā tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti (8.6.6)''"</blockquote>Meaning: ‘There are 101 nerves attached to the Heart, of which one goes up; moving by that nerve, one attains immortality. All other nerves lead to different directions’.

तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति || 8.6.6 ||''</blockquote><blockquote>"

''śataṃ caikā hṛdasya nāḍyaḥ tāsāṃ mūrdhānamabhiniḥsṛtaikā tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti (8.6.6)''</blockquote>Meaning: ‘There are 101 nerves attached to the Heart, of which one goes up; moving by that nerve, one attains immortality. All other nerves lead to different directions’.

The same verse is seen repeated in Kaṭha (कठ) Upanishad at 6.16 and the same topic is dealt with in detail in 3.6 and 3.7 of Praśna (प्रश्न) Upanishad. The Praśna says that the number of main nerves is 101 which branch into secondary and tertiary nerves, the entire total being 72 crores and 72 lakhs. The one that refers to in the above verse is obviously a main nerve. Since its direction is upwards, it must be inferred to be the communication highway of the brain. The upward movement through the nerve, mentioned in the verse, must be directed to the brain which actually is the centre of knowledge. ‘Going upward’, therefore, means ‘going to the brain’ which, in turn, implies pursuing knowledge. Cumulatively, the declaration in the verse would mean that by acquiring knowledge one would be able to attain immortality. The remaining nerves, on the other hand, are entrusted with bodily functions; therefore ‘following them’ means indulgence in worldly pleasures, which would lead us astray.  

The same verse is seen repeated in Kaṭha (कठ) Upanishad at 6.16 and the same topic is dealt with in detail in 3.6 and 3.7 of Praśna (प्रश्न) Upanishad. The Praśna says that the number of main nerves is 101 which branch into secondary and tertiary nerves, the entire total being 72 crores and 72 lakhs. The one that refers to in the above verse is obviously a main nerve. Since its direction is upwards, it must be inferred to be the communication highway of the brain. The upward movement through the nerve, mentioned in the verse, must be directed to the brain which actually is the centre of knowledge. ‘Going upward’, therefore, means ‘going to the brain’ which, in turn, implies pursuing knowledge. Cumulatively, the declaration in the verse would mean that by acquiring knowledge one would be able to attain immortality. The remaining nerves, on the other hand, are entrusted with bodily functions; therefore ‘following them’ means indulgence in worldly pleasures, which would lead us astray.  

== References ==

== References ==

# Chandogya Upanishad with Shankara Bhashya, by Ganganath Jha

# Chandogya Upanishad with Shankara Bhashya, by Ganganath Jha

#The Science of Chandogya Upanishad Posted by Karthikeyan Sreedharan | Mar 27, 2017 | Articles on Hinduism in Indiadivine.org

#The Science of Chandogya Upanishad Posted by Karthikeyan Sreedharan | Mar 27, 2017 | Articles on Hinduism in Indiadivine.org