Chapter 8 Section 6 [8.6.1 to 8.6.4] By practicing meditation, a jiva after death goes to Brahm- loka where he has two choices. He may enjoy the available pleasures, take rebirth. Alternatively, he may choose to get Self-knowledge from Brahmaji and be liberated. It is krama mukti. It is not of much relevance to a seeker of liberation in the current life. Therefore, it is briefly discussed. Death is fall of physical body and separation of subtle body from it. The jiva is in the form of subtle body. As the death approaches, the subtle body is gradually withdrawn from gross body towards heart. From the heart through a special capillary (susuma nadi), it reaches a subtle aperture in the head and leaves the gross body. Thereafter, it travels through shukla gati (bright path) and reaches Brahm loka.
Section 7 (8.7.1 to 8.7.4), Section 8 (8.8.1 to 8.8.5), and Section 9 (8.9.1 to 8.9.3) (Part 1)
In 8. 3 4 it has been said that the serene and happy person gives up his identification with the body and identifies with consciousness, the Self. The Upanishad proposes to describe such a person and method to get Self-knowledge. Teachings of the Self begin from section 7. Prajapati advertises glories of Self. One who knows Self attains all the worlds and fulfils all desires. Indra, the king of gods and Virochana, the king of demons independently reaches the abode of Prajapati to learn about Self. To test their suitability, Prajapati asks them to remain as a brahmachari in his place for 32 years. On completion of 32 years, he finds them qualified and begins the teachings.
The person who resides in the eyes is Atma. It is fearless and immortal. It is Brahman. The two students ask if Atma is also what is seen in the mirror and water. Prajapati replies in affirmative. The two students wrongly think that the reflection of body in the eyes is Atma. Whereas the teacher refers to consciousness which enables the eyes to see the reflection. In order to remove the wrong conception of the students, he asks them to see in a pan of water and tell what they see. They say they that they see their images including hairs and nails. He asks them to adorn their bodies with good dress, etc and again look in the pan of water and tell what they see. They say that they see their images which are adorned just like their real bodies.
He does not correct them. Instead, he says what they see is Atma which is immortal and fearless. A doubt would arise as to why does the teacher not correct. He does not correct because the students lack purity of mind to appreciate consciousness which is invisible and subtle as they are obsessed with gross body. Or it may be that he does not need to correct as he has not said which is wholly untrue. The reflection is manifestation of consciousness, the Atma. It may be noted that reflection in eyes or mirror or water happen in waking state which become the costume of Atma.
They leave the place satisfied. Virochana reaches his kingdom. He modifies his understanding in as much as he thinks that the image is not Atma, but the body is Atma and teaches other demons accordingly. Indra, whose mind is relatively pure, wonders how reflection of the body can be Atma. The reflection changes as the body changes, whereas Atma is said to be changeless. He returns and expresses his doubt. Prajapati confirms his doubt and agrees to teach further on the condition that Indra spends another 32 years as a brahmachari. Indra does so. Brahmaji continues the teaching.
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