Chandogya Upanishad

42: 2099:(song of Om) unto themselves, thinking, "with this we shall overcome the demons". The gods revered the Udgitha as sense of smell, but the demons cursed it and ever since one smells both good-smelling and bad-smelling, because it is afflicted with good and evil. The deities thereafter revered the Udgitha as speech, but the demons afflicted it and ever since one speaks both truth and untruth, because speech has been struck with good and evil. The deities next revered the Udgitha as sense of sight (eye), but the demons struck it and ever since one sees both what is harmonious, sightly and what is chaotic, unsightly, because sight is afflicted with good and evil. The gods then revered the Udgitha as sense of hearing (ear), but the demons afflicted it and ever since one hears both what is worth hearing and what is not worth hearing, because hearing is afflicted with good and evil. The gods thereafter revered the Udgitha as 3565: 2691:) are its physical form; luminous is its appearance; the real is its intention; space is its essence (atman); it contains all actions, all desires, all smells, and all tastes; it has captured this whole world; it neither speaks nor pays any heed. This elf (atman) of mine that lies deep within my heart—it is smaller than a grain of rice or barley, smaller than a mustard seed, smaller even than a millet grain or a millet kernel; but it is larger than the arth, larger than the intermediate region, larger than the sky, larger even than all these worlds put together. This elf (atman) of mine that lies deep within my heart—it contains all actions, all desires, all smells, and all tastes; it has captured this whole world; it neither speaks nor pays any heed. It is 2743: 3556:

than the worldly knowledge. In volumes 2 through 26 of the seventh chapter, the Upanishad presents, in the words of Sanatkumara, a hierarchy of progressive meditation, from outer worldly knowledge to inner worldly knowledge, from finite current knowledge to infinite Atman knowledge, as a step-wise journey to Self and infinite bliss. This hierarchy, as per Paul Deussen, is strange, convoluted possibly to incorporate divergent prevailing ideas in the ancient times. Yet in its full presentation, Deussen remarks, "it is magnificent, excellent in construction, and commands an elevated view of man's deepest nature".

8754: 2183:(literally, sage who murmurs and hums), who was busy in a quiet place repeating Veda. The dogs ask, "Sir, sing and get us food, we are hungry". The Vedic reciter watches in silence, then the head dog says to other dogs, "come back tomorrow". Next day, the dogs come back, each dog holding the tail of the preceding dog in his mouth, just like priests do holding the gown of preceding priest when they walk in procession. After the dogs settled down, they together began to say, "Him" and then sang, "Om, let us eat! Om, let us drink! Lord of food, bring hither food, bring it!, Om!" 3318:(section 10.6.1). The common essence of the theory, as found in various ancient Indian texts, is that "the inner fire, the Self, is universal and common in all men, whether they are friends or foe, good or bad". The Chandogya narrative is notable for stating the idea of unity of the Universe, of realization of this unity within man, and that there is unity and oneness in all beings. This idea of universal oneness of all Selfs, seeing others as oneself, seeing Brahman as Atman and Atman as Brahman, became a foundational premise for Vedanta theologians. 3225:. Paul Deussen states that the presence of this doctrine in multiple ancient texts suggests that the idea is older than these texts, established and was important concept in the cultural fabric of the ancient times. There are differences between the versions of manuscript and across the ancient texts, particularly relating to reincarnation in different caste based on "satisfactory conduct" and "stinking conduct" in previous life, which Deussen posits may be a supplement inserted only into the 3523:(Truth, Reality, Brahman, Atman), the forest is the empirical world of existence, the "taking away from his home" is symbolism for man's impulsive living and his good and evil deeds in the empirical world, eye cover represent his impulsive desires, removal of eye cover and attempt to get out of the forest represent the seekings about meaning of life and introspective turn to within, the knowledgeable ones giving directions is symbolism for spiritual teachers and guides. 2291: 10060: 10070: 10049: 7898: 7839: 2012: 8500: 10080: 974:(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 the poetic and chants-focussed Samaveda, the broad unifying theme of the Upanishad is the importance of speech, language, song and chants to man's quest for knowledge and salvation, to metaphysical premises and questions, as well as to rituals. 2649:

stating that body is warm and this warmth must have an underlying hidden principle manifestation of the Brahman. Max Muller states, that while this reasoning may appear weak and incomplete, but it shows that Vedic era human mind had transitioned from "revealed testimony" to "evidence-driven and reasoned knowledge". This Brahman-Atman premise is more consciously and fully developed in section 3.14 of the

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each other. Plenitude and 'I' are indeed the same, and is the north, south, east, west & extends over the whole world. A man who sees it this way, thinks about it this way, and perceives it this way; a man who finds pleasure in the Self, who dallies with the Self, who mates with the Self, and who attains bliss in the Self — he becomes completely his own master; he obtains complete freedom/autonomy (

8492: 1088: 172: 2003: 3244:– the path of the fathers. The path of the fathers, in after-life, is for those who live a life of rituals, sacrifices, social service and charity – these enter heaven, but stay there in proportion to their merit in their just completed life, then they return to Earth to be born as rice, herbs, trees, sesame, beans, animals or human beings depending on their conduct in past life. The path of the 2023: 2109:(vital breath, breath in the mouth, life-principle), and the demons struck it but they fell into pieces. Life-principle is free from evil, it is inherently good. The deities inside man – the body organs and senses of man are great, but they all revere the life-principle because it is the essence and the lord of all of them. Om is the Udgitha, the symbol of life-principle in man. 2588:(nectar), that is the bees. The nectar itself is described as "essence of knowledge, strength, vigor, health, renown, splendor". The Sun is described as the honeycomb laden with glowing light of honey. The rising and setting of the Sun is likened to man's cyclic state of clarity and confusion, while the spiritual state of knowing Upanishadic insight of Brahman is described by 3075:. Satyakama then learns from these creatures that forms of Brahman is in all cardinal directions (north, south, east, west), world-bodies (earth, atmosphere, sky and ocean), sources of light (fire, Sun, Moon, lightning), and in man (breath, eye, ear and mind). Satyakama returns to his teacher with a thousand cows, and humbly learns the rest of the nature of Brahman. 3022:. The teacher asks, "my dear child, what family do you come from?" Satyakama replies that he is of uncertain parentage because his mother does not know who the father is. The sage declares that the boy's honesty is the mark of a "Brāhmaṇa, true seeker of the knowledge of the Brahman". The sage accepts him as a student in his school. 3820:, there are all our true desires, but hidden by what is false. As people who do not know the country, walk again and again over undiscovered gold that is hidden below inside the earth, thus do people live with Brahman and yet do not discover it because they do not seek to discover the true Self in that Brahman dwelling inside them. 3018:, the son of Jabala, in volumes 4.4 through 4.9. Satyakama's mother reveals to the boy, in the passages of the Upanishad, that she went about in many places in her youth, and he is of uncertain parentage. The boy, eager for knowledge, goes to the sage Haridrumata Gautama, requesting the sage's permission to live in his school for 3886:(a hermit life of solitude in the forest). The section thus states all external forms of rituals are equivalently achievable internally when someone becomes a student of sacred knowledge and seeks to know the Brahman-Atman. The section is notable for the mention of "hermit's life in the forest" cultural practice, in verse 8.5.3. 3816:

palace is the Brahman, as Atman – the Self, the Self. Those who do not discover that Self within themselves are unfree, states the text, those who do discover that Self-knowledge gain the ultimate freedom in all the worlds. The Upanishad describes the potential of self-knowledge with the parable of hidden treasure, as follows,

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medium and the finest essence. These coarse becomes waste, the medium builds the body or finest essence nourishes the mind. Section 6.7 states that the mind depends on the body and proper food, breath depends on hydrating the body, while voice depends on warmth in the body, and that these cannot function without.

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man as altar where the fuel is speech from which rises the semen, and the woman as altar where the fuel is sexual organ from which rises the fetus. The baby is born in the tenth month, lives a life, and when deceased, they carry him and return him to the fire because fire is where he arose, whence he came out of.

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in sections 8.2 and 8.3; but those desires are fleeting, and so is the happiness that their fulfillment provides because both are superficial and veiled in untruth. Man impulsively becomes a servant of his unfulfilled superficial desires, instead of reflecting on his true desires. Serenity comes from

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Deeper than this name, is speech asserts verse 7.2.1, because speech is what communicates all outer worldly knowledge as well as what is right and what is wrong, what is true and what is false, what is good and what is bad, what is pleasant and what is unpleasant. Without speech, men can't share this

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Sanatkumara first inquires from Narada what he already has learned so far. Narada says, he knows the Rig Veda, the Sama Veda, the Yajur Veda, the Atharva Veda, the epics and the history, the myths and the ancient stories, all rituals, grammar, etymology, astronomy, time keeping, mathematics, politics

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Living beings are like rivers that arise in the mountains, states the Upanishad, some rivers flow to the east and some to the west, yet they end in an ocean, become the ocean itself, and realize they are not different but are same, and thus realize their Oneness. Uddalaka states in volume 6.10 of the

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To one who sees, perceives and understands Self as Truth, asserts the Upanishad in section 7.26, the life-principle springs from the Self, hope springs from the Self, memory springs from the Self, as does mind, thought, understanding, reflection, conviction, speech, and all outer worldly knowledges.

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Sanatkumara states that Narada, with the worldly knowledge, has so far focussed on name. Adore and revere the worldly knowledge asserts Sanatkumara in section 7.1 of the Upanishad, but meditate on all that knowledge as the name, as Brahman. Narada asks Sanatkumara to explain, and asks what is better

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path after their death. Second, the text asserts that the rebirth is the reason why the yonder-world never becomes full (world where living creatures in their after-life stay temporarily). These assertions suggest an attempt to address rationalization, curiosities and challenges to the reincarnation

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All existence is a cycle of fire, asserts the text, and the five fires are: the cosmos as altar where the fuel is Sun from which rises the Moon, the cloud as altar where the fuel is air from which rises the rain, the Earth as altar where the fuel is time (year) from which rises the food (crops), the

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The fable, found in many other principal Upanishads, describes a rivalry between eyes, ears, speech, mind. They all individually claim to be "most excellent, most stable, most successful, most homely". They ask their father, Prajapati, as who is the noblest and best among them. Prajapati states, "he

3006:(one who knows the Brahman knowledge). The story thus declares knowledge as superior to wealth and power. The story also declares the king as a seeker of knowledge, and eager to learn from the poorest. Paul Deussen notes that this story in the Upanishad, is strange and out of place with its riddles. 1845:

has varying number of verses. The first chapter includes 13 volumes each with varying number of verses, the second chapter has 24 volumes, the third chapter contains 19 volumes, the fourth is composed of 17 volumes, the fifth has 24, the sixth chapter has 16 volumes, the seventh includes 26 volumes,

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opens by declaring the body one is born with as the "city of Brahman", and in it is a palace that is special because the entire Universe is contained within it. Whatever has been, whatever will be, whatever is, and whatever is not, is all inside that palace asserts the text, and the resident of the

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Where a man sees, hears, or discerns no other thing — that is plenitude. Plenitude is based on one's own greatness or maybe it's not based on greatness. Cattle, slaves, farms & houses, etc - these are what people here call greatness. But I don't consider them that way, for they are all based on

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presents the "Madhu Vidya" ("Honey Knowledge" or "Nectar of Knowledge") in first eleven volumes of the third chapter. Sun is praised as source of all light and life, and stated as worthy of meditation in a symbolic representation of Sun as "honey" of all Vedas. The Brahman is stated in these volume

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return to the question, "what is true Self, and what is not"? The opening passage declares Self as the one that is eternally free of grief, suffering and death; it is happy, serene being that desires, feels and thinks what it ought to. Thereafter, the text structures its analysis of true and false

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in section 3.15, is a treasure-chest and the refuge for man. This chest is where all wealth and everything rests states verse 3.15.1, and it is imperishable states verse 3.15.3. The best refuge for man is this Universe and the Vedas, assert verses 3.15.4 through 3.15.7. This section incorporates a

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Thereafter, the text returns to five-fold chant structure in volumes 2.11 through 2.21, with the new sections explaining the chant as the natural template for cosmic phenomena, psychological behavior, human copulation, human body structure, domestic animals, divinities and others. The metaphorical

1882:. Every chapter shows evidence of insertion or interpolation at a later age, because the structure, meter, grammar, style and content is inconsistent with what precedes or follows the suspect content and section. Additionally, supplements were likely attached to various volumes in a different age. 1058:

Scholars have offered different estimates ranging from 800 BCE to 600 BCE, all preceding Buddhism. According to a 1998 review by Patrick Olivelle. Chandogya was composed by 7th or 6th century BCE, give or take a century or so. Phillips states that Chandogya was completed after Brihadaranyaka, both

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Uddalaka states in volume 1 of chapter 6 of the Upanishad, that the essence of clay, gold, copper and iron each can be understood by studying a pure lump of clay, gold, copper and iron respectively. The various objects produced from these materials do not change the essence, they change the form.

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respectively, after the father sends his boy to school saying "go to school Śvetaketu, as no one in our family has ever gone to school", and the son returns after completing 12 years of school studies. The father inquires if Śvetaketu had learnt at school that by which "we perceive what cannot be

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enters these and gives them individuality, states the Upanishad. Heat, food and water nourish all living beings, regardless of the route they are born. Each of these nourishment has three constituents, asserts the Upanishad in volumes 4 through 7 of the sixth chapter. It calls it the coarse, the

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are notable for two additional assertions. One, in verse 3.16.7, the normal age of man is stated to be 116 years, split into three stages of 24, 44 and 48 year each. These verses suggest a developed state of mathematical sciences and addition by about 800-600 BCE. Secondly, verse 3.17.6 mentions

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This premise, that the human body is the heaven world, and that Brahman (highest reality) is identical to the Atman (Self) within a human being is at the foundation of Vedanta philosophy. The volume 3.13 of verses, goes on to offer proof in verse 3.13.8 that the highest reality is inside man, by

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The chronology of early Upanishads is difficult to resolve due to scant evidence, an analysis of archaism, style, and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies.

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Upakosala has a conversation with sacrificial fires, which inform him that Brahman is life, Brahman is joy and bliss, Brahman is infinity, and the means to Brahman is not through depressing, hard penance. The fires then enumerate the manifestations of Brahman to be everywhere in the empirically

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The Advaita Vedanta scholars state that this implicitly mentions the Sannyasa, whose goal is to get "knowledge, realization and thus firmly grounded in Brahman". Other scholars point to the structure of the verse and its explicit "three branches" declaration. In other words, the fourth state of

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describe a legend about priests and it criticizes how they go about reciting verses and singing hymns without any idea what they mean or the divine principle they signify. The 12th volume in particular ridicules the egotistical aims of priests through a satire, that is often referred to as "the

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among others correspond to empirical and divine world, such as Moon, wind, Sun, oneself, Agni, Prajapati, and so on. The thirteen syllables listed are "Stobhaksharas", sounds used in musical recitation of hymns, chants and songs. This volume is one of many sections that does not fit with the

3666:(प्राणो, vital breath, life-principle), because life-principle is the hub of all that defines a man, and not his body. That is why, asserts the text, people cremate a dead body and respect a living person with the same body. The one who knows life-principle, states the Upanishad, becomes 2032: 3899:

Atman as four answers. The three Self, which are false Self, asserts the text are the material body, corporeal self in dreams, individual self in deep sleep, while the fourth is the true Self – the self in beyond deep sleep state that is one with others and the entire Universe.

1935:(उद्गीथ, song, chant), and asserts that the significance of the syllable is thus: the essence of all beings is earth, the essence of earth is water, the essence of water are the plants, the essence of plants is man, the essence of man is speech, the essence of speech is the 7842: 3996:-inspired fundamental doctrine of Hinduism, to be a manifestation of the same underlying nature, where there is a deep sense of interconnected oneness in every person and every creature, and that singular nature renders each individual being identical to every other. 3511:, with his eyes covered, into a forest full of life-threatening dangers and delicious fruits, but no human beings. He lives in confusion, till one day he removes the eye cover. He then finds his way out of the forest, then finds knowledgeable ones for directions to 2374:, is that the Universe is an embodiment of Brahman, that the "chant" (Saman) is interwoven into this entire Universe and every phenomenon is a fractal manifestation of the ultimate reality. The 22nd volume of the second chapter discusses the structure of vowels ( 3603:(सङ्कल्प, will, conviction, intention) because when a man Wills he applies his Mind, when man applies his Mind he engages Speech and Name. One must adore and revere Will as manifestation of Brahman. Higher than Will, states section 7.5 of the Upanishad, is 3910:

With the knowledge of the Brahman, asserts the text, one goes from darkness to perceiving a spectrum of colors and shakes off evil. This knowledge of Self is immortal, and the one who knows his own self joins the glory of the Brahman-knowers, the glory of

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The Upanishad asserts in verses 4.15.2 and 4.15.3 that the Atman is the "stronghold of love", the leader of love, and that it assembles and unites all that inspires love. Those who find and realize the Atman, find and realize the Brahman, states the text.

3915:(kings) and the glory of the people. The one who knows his Self, continues to study the Vedas and concentrates on his Self, who is harmless towards all living beings, who thus lives all his life, reaches the Brahma-world and does not return, states the 3950:

with ancient texts outside India. For example, the initial chapters of the Upanishad is full of an unusual and fanciful etymology section, but Muller notes that this literary stage and similar etymological fancy is found in scriptures associated with

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and ethics, warfare, principles of reasoning, divine lore, prayer lore, snake charming, ghosts lore and fine arts. Narada admits to Sanatkumara that none of these have led him to Self-knowledge, and he wants to know about Self and Self-knowledge.

2515:, in the above verse, is not presenting these stages as sequential, but rather as equal. Only three stages are explicitly described, Grihastha first, Vanaprastha second and then Brahmacharya third. Yet the verse also mentions the person in 2318:(निधन, finale, conclusion). The sets of mapped analogies present interrelationships and include cosmic bodies, natural phenomena, hydrology, seasons, living creatures and human physiology. For example, chapter 2.3 of the Upanishad states, 3489:

The Self and the body are like salt and water, states the Upanishad in volume 6.13. Salt dissolves in water, it is everywhere in the water, it cannot be seen, yet it is there and exists forever no matter what one does to the water. The

3339:" ("That Thou Art") precept, one regarded by scholars as the summation or as the foundational maxim of all Upanishadic teachings. The precept is repeated nine times at the end of sections 6.8 through 6.16 of the Upanishad, as follows, 3992:, according to Schopenhauer is that compassion sees past individuation, comprehending that each individual is merely a manifestation of the one will; you are the world as a whole. Each and every living creature is understood, in this 2998:, is mentioned as "the man with the cart", very poor and of miserable plight (with sores on his skin), but he has the Brahman-Atman knowledge that is, "his self is identical with all beings". The rich generous king is referred to as 3624:

Thereafter, for a few steps, the Upanishad asserts a hierarchy of progressive meditation that is unusual and different from the broader teachings of the Upanishads. The text states in section 7.8, that higher than Understanding is

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inside. This Eternal Truth is the home, the core, the root of each living being. To say that there is no root, no core is incorrect, because "nothing is without a root cause", assert verses 6.8.3 through 6.8.5 of the Upanishad.

3615:(ध्यान, meditation, reflection, contemplation) because when a man Meditates he Thinks. One must adore and revere Meditation as the manifestation of Brahman. Deeper than Meditation, states section 7.7 of the Upanishad, is 3645:(तेजस्, heat, fire) because it is Heat combined with Wind and Atmosphere that bring Rain Water. One must adore and revere Heat as the manifestation of Brahman. Higher than Heat, states section 7.12 of the Upanishad, is 2769:(gifts, payment) is moral conduct and ethical precepts that includes non-violence, truthfulness, non-hypocrisy and charity unto others, as well as simple introspective life. This is one of the earliest statement of the 2832:(days during the ceremony/festival when some foods and certain foods are consumed as a community). When an individual lives a life of laughs, feasts and enjoys sexual intercourse, his life is akin to becoming one with 2581:

and mythological stories, and the Upanishads are described as flowers. The Rig hymns, the Yajur maxims, the Sama songs, the Atharva verses and deeper, secret doctrines of Upanishads are represented as the vehicles of

2949:, summarized in volume 4.3 of the text. Air, asserts the Upanishad, is the "devourer unto itself" of divinities because it absorbs fire, un at sunset, oon when it sets, water when it dries up. In reference to man, 1889:

into three natural groups. The first group comprises chapters I and II, which largely deal with the structure, stress and rhythmic aspects of language and its expression (speech), particularly with the syllable Om

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10.6.3, perhaps the oldest passage in which the basic premises of the Vedanta philosophy are fully expressed, namely – Atman (Self inside man) exists, the Brahman is identical with Atman, God is inside man. The

3641:(आप, water) because without Water one cannot grow Food, famines strike and living creatures perish. One must adore and revere Water as the Brahman. Higher than Water, asserts section 7.11 of the Upanishad, is 2103:(mind), but the demons afflicted it and therefore one imagines both what is worth imagining and what is not worth imagining, because mind is afflicted with good and evil. Then the gods revered the Udgitha as 3434:

After setting this foundation of premises, Uddalaka states that heat, food, water, mind, breath and voice are not what defines or leads or is at the root (essence) of every living creature, rather it is the

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only, without a second" in the beginning. This one then sent forth heat, to grow and multiply. The heat in turn wanted to multiply, so it produced water. The water wanted to multiply, so it produced food.

2197:, states, "More than once we have the statement that ritual doings only provide merit in the other world for a time, whereas the right knowledge rids of all questions of merit and secures enduring bliss". 2186:

Such satire is not unusual in Indian literature and scriptures, and similar emphasis for understanding over superficial recitations is found in other ancient texts, such as chapter 7.103 of the Rig Veda.

3609:(चित्त, thought, consciousness) because when a man Thinks he forms his Will. One must adore and revere Thought as manifestation of Brahman. Greater than Thought, asserts section 7.6 of the Upanishad, is 3966:

states, "the opulence of its chapters is difficult to communicate: the most diverse aspects of the niverse, life, mind and experience are developed into inner paths. (...) Chapters VI-VII consist of

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and other ancient literature. Scholars have also questioned whether this part of the verse is an interpolation, or just a different Krishna Devikaputra than deity Krishna, because the much later age

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was in all likelihood composed in the earlier part of 1st millennium BCE, and is one of the oldest Upanishads. The exact century of the Upanishad composition is unknown, uncertain and contested.

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Upanishad, that there comes a time when all human beings and all creatures know not, "I am this one, I am that one", but realize that they are One Truth, One Reality, and the whole world is one

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Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man.

3637:(अन्नं, food, nourishment) because with proper Food, man becomes Strong. One must adore and revere Food as manifestation of Brahman. Greater than Food, states section 7.10 of the Upanishad, is 3658:(स्मरो, memory) because without Memory niverse to man would be as if it did not exist. One must adore and revere Memory as the manifestation of Brahman, states the text. Deeper than Memory is 1044:

states, "in spite of claims made by some, in reality, any dating of these documents (early Upanishads) that attempts a precision closer than a few centuries is as stable as a house of cards".

1021:, which means "poetic meter, prosody". The nature of the text relates to the patterns of structure, stress, rhythm and intonation in language, songs and chants. The text is sometimes known as 2880:. Others state that the coincidence that both names, of Krishna and Devika, in the same verse cannot be dismissed easily and this Krishna may be the same as one found later, such as in the 963:, the Chandogya is an anthology of texts that must have pre-existed as separate texts, and were edited into a larger text by one or more ancient Indian scholars. The precise chronology of 6715:

The pathway of non-duality, Advaitavada: an approach to some key-points of Gaudapada's Asparśavāda and Śaṁkara's Advaita Vedanta by means of a series of questions answered by an Asparśin.

3862:) guided by a teacher is the means to knowledge, and the process of meditation and search the means of realizing Atman. The verse 8.5.1 asserts that such life of a student is same as the 981:

is notable for its lilting metric structure, its mention of ancient cultural elements such as musical instruments, and embedded philosophical premises that later served as foundation for

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on premises about the universe, life, mind and spirituality. The third group consists of chapters VI-VIII that deal with metaphysical questions such as the nature of reality and Self.

3418:(असत्, Nothingness, non-Being) without a second. Uddalaka states that it is difficult to comprehend that the Universe was born from nothingness, and so he asserts that there was "one 2136:

Space, said he. Verily, all things here arise out of space. They disappear back into space, for space alone is greater than these, space is the final goal. This is the most excellent

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present the third conversational story through a student named 'Upakosala'. The boy Satyakama Jabala described in volumes 4.4 through 4.9 of the text, is declared to be the grown up

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is described as pious, extremely charitable, feeder of many destitutes, who built rest houses to serve the people in his kingdom, but one who lacked the knowledge of Brahman-Atman.

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The verse 3.17.6 states that Krishna Devikaputra after learning the theory of life is a Soma-festival, learnt the following Vedic hymn of refuge for an individual on his death bed,

3662:(आशा, hope), states section 7.14 of the Upanishad, because kindled by Hope the Memory learns and man acts. One must adore and revere Hope as the Brahman. Still deeper than Hope is 2684:(क्रतुमयः, resolve, will, purpose). What a man becomes on departing from here after death is in accordance with his (will, resolve) in this world. So he should make this resolve: 3846:, where the macrocosm of the Universe is presented as microcosm within man, that all that is infinite and divine is within man, that man is the temple and God dwells inside him. 1953:(सामन्) is breath; they are pairs, and because they have love and desire for each other, speech and breath find themselves together and mate to produce song. The highest song is 3025:

The sage sends Satyakama to tend four hundred cows, and come back when they multiply into a thousand. The symbolic legend then presents conversation of Satyakama with a

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The second chapter of the Brahmana is short as well and its mantras are addressed to divine beings at life rituals. The last eight chapters are long, and are called the

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This theory is also known as the "four states of consciousness", explained as the awake state, dream-filled sleep state, deep sleep state, and beyond deep sleep state.

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The text in volume 2, through Uddalaka, asserts that there is disagreement between people on how the Universe came into existence, whether in the beginning there was a

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For example, the third hymn is a solemn promise the bride and groom make to each other as, "That heart of thine shall be mine, and this heart of mine shall be thine".

1055:, is further complicated because they are compiled anthologies of literature that must have existed as independent texts before they became part of these Upanishads. 2828:(preparation, effort or consecration for the ceremony/festival). The prosperity of an individual, such as eating, drinking and experiencing the delights of life is 3078:

The story is notable for declaring that the mark of a student of Brahman is not parentage, but honesty. The story is also notable for the repeated use of the word

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Living beings are like trees, asserts the Upanishad, that bleed when struck and injured, yet the tree lives on with its Self as resplendent as before. It is this

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In the verses of volume 3, Uddalaka asserts that life emerges through three routes: an egg, direct birth of a living being, and as life sprouting from seeds. The

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present the "Pancagnividya", or the doctrine of "five fires and two paths in after-life". These sections are nearly identical to those found in section 14.9.1 of

3621:(विज्ञान, knowledge, understanding, discernment) because when a man Understands he continues Meditating. One must adore and revere Understanding as the Brahman. 3471:

in volume 6.9, states that all Selfs are interconnected and one. The inmost essence of all beings is same, the whole world is One Truth, One Reality, One Self.

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makes a series of statements in section 3.14 that have been frequently cited by later schools of Hinduism and modern studies on Indian philosophies. These are,

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states that this struggle between deities and demons is considered allegorical by ancient scholars, as good and evil inclinations within man, respectively. The

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Paul Deussen explains the phrase 'seen in the eye' as, "the seer of seeing, the subject of knowledge, the soul within"; see page 127 preface of Paul Deussen,

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is man in general, in this allegory. The struggle is explained as a legend, that is also found in a more complete and likely original ancient version in the

3299:, who knows about Atman Vaishvanara. When the knowledge seekers arrive, the king pays his due respect to them, gives them gifts, but the five ask him about 2977:

is that the cosmic phenomenon and the individual physiology are mirrors, and therefore man should know himself as identical with all cosmos and all beings.

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are the new elements of the chant. The day and daily life of a human being is mapped to the seven-fold structure in volumes 2.9 and 2.10 of the Upanishad.

6319: 1817: 901: 7791: 7407: 7261: 3629:(बल, strength, vigor) because a Strong man physically prevails over the men with Understanding. "By strength does the world stand", states verse 7.8.1 of 2824:(fire ritual ceremony) in section 3.17. The struggles of an individual, such as hunger, thirst and events that make him unhappy, states the Upanishad, is 7202: 6782: 6288: 6263: 5645: 2298:

Volumes 2 through 7 of the second Prapathaka present analogies between various elements of the Universe and elements of a chant. The latter include

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when there is deficiency or worthlessness (ethics), unkindness or disrespect (human relationships), and lack of wealth (means of life, prosperity).

41: 2680:(that from which he came forth, as that into which he will be dissolved, as that in which he breathes). Now, then, man is undoubtedly made of his 6307: 7463: 6980: 6677: 6343: 6250: 6160: 6001: 5892: 5877: 5573: 5341: 5101: 3515:. He receives the directions, and continues his journey on his own, one day arriving home and to happiness. The commentators to this section of 3182:

by whose departure, the body is worst off, is the one". Each rivaling organ leaves for a year, and the body suffers but is not worse off. Then,

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hymns of a Soma-festival (hymns that are recited and set to music), states verse 3.17.3 of the text. Death is like ablution after the ceremony.

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text. The first chapter of the Brahmana is short and concerns ritual-related hymns to celebrate a marriage ceremony and the birth of a child.

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Man has many desires of food and drink and song and music and friends and objects, and fulfillment of those desires make him happy states the

2634:अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषो ज्योतिस्तस्यैषा 3654:

The Upanishad thereafter makes an abrupt transition back to inner world of man. The text states in section 7.13, that deeper than Space is

3548:. The latter asks, "teach me, Sir, the knowledge of Self, because I hear that anyone who knows the Self, is beyond suffering and sorrow". 10963: 10116: 7887: 3651:(आकाश, space, ether) because it is Space where the Sun, Moon, stars and Heat reside. One must adore and revere the Space as the Brahman. 3397:

perceived, we know what cannot be known"? Śvetaketu admits he hasn't, and asks what that is. His father, through 16 volumes of verses of

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Max Muller notes the term "space" above, was later asserted in the Vedanta Sutra verse 1.1.22 to be a symbolism for the Vedic concept of

3486:, that despite all the suffering inflicted on a person, makes him to stand up again, live and rejoice at life. Body dies, life doesn't. 8423: 2274:, namely abundance of goodness or valuable (सामन), friendliness or respect (सम्मान), property goods or wealth (सामन्, also समान). The 2140:. This is endless. The most excellent is his, the most excellent worlds does he win, who, knowing it thus, reveres the most excellent 3369:

Translation 4: The finest essence here — that constitutes the self of this whole world; that is the truth; that is the self (atman).

2695:. On departing from here after death, I will become that. A man who has this resolve is never beset at all with doubts. This is what 11058: 3633:. One must adore and revere Strength as the manifestation of Brahman. Higher than Strength, states section 7.9 of the Upanishad, is 7803: 1810: 894: 3599:(outer worldly knowledges). One must adore and revere Mind as Brahman. Deeper than Mind, asserts section 7.4 of the Upanishad, is 6915: 3977:

sets forth a profound philosophy of language as chant, in a way that expresses the centrality of the Self and its non-duality".

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Translation 2: That which is the finest essence – this whole world has that as its Self. That is Reality. That is Atman (Self).

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is notable for two assertions. One, it adds a third way for tiny living creatures (flies, insects, worms) that neither take the

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3 padas of 8 syllables containing 24 syllables in each stanza; considered a language structure of special beauty and sacredness

3564: 6417:, notes that versions of this moral fable appear in different times and civilizations, such as in the 1st century BCE text by 2531:

among men must have been known by the time this Chandogya verse was composed, but it is not certain whether a formal stage of

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Translation 3: That which is this finest essence, that the whole world has as its self. That is the truth. That is the self.

5968: 3988:", which he would render in German as "Dies bist du", and equates in English to “This art thou.” One important teaching of 2205:

The 13th volume of the first chapter lists mystical meanings in the structure and sounds of a chant. The text asserts that

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The second volume of the first chapter continues its discussion of syllable Om, explaining its use as a struggle between

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Thus, to understand something, studying the essence of one is the path to understanding the numerous manifested forms.

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The first volume of the fifth chapter of the text tells a fable and prefaces each character with the following maxims,

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