Section 13 (8.13.1), section 14 (8.14.1), and section 15 (8.15.1)
Vedantic teaching is over with section 12 of the chapter 8. Sections 13 to 15, each containing one mantra, are sort of miscellaneous.
A meditator longs for krama-mukti prays. He has practised meditation on space in the heart as Isvara. Space is one of the five elements. But here space is considered as a symbol of Isvara for meditation. It is revealer of name and form. By practice of meditation, he has reduced papas (demerits) like a horse shakes the dust off his body and the moon comes out of the grip of Rahu. Meditation has purified the mind and sense organs. He is desirous of going to the abode of Brahmaji to realize Atma so that he attains freedom from the cycle of life and death.
After enumerating of lineage of teachers, i.e., Brahmaji, Prajapati, Manus and his descendants, the Upanishad concludes with an assurance. He who serves his teacher, lives as prescribed by the Vedas and has control over mind and body, practices non-injury except otherwise ordained by scriptures, reaches the abode of Brahmaji and does not return.
Chandogya Upanishad and Brahma Sutra Bhasya (BSB)
Introduction
BSB makes reference to and discusses some mantras of the Upanishad which shows its importance to establish teaching of Advaita: Brahman is real, world is mithya and jiva is not different from Brahman. Knowledge of Brahman and Self-knowledge are same. It results in the highest human goal, namely, liberation. In BSB 1.1.4 the opponent airs the view that knowledge of Brahman is not useful because even after knowing Brahman, a person continues to suffer. It is refuted on the authority of Ch. 8.12.1 which states that happiness and sorrow do not touch one who has become unembodied. Unembodied means identification with Self instead of with mind and body.
BSB 1.1.3 and 1.1.4 The opponent holds that as Brahman is an existing entity, Upanishads are not valid means of knowing Brahman because an existing entity is known by direct perception. Moreover, Upanishads do not prescribe injunctions without which a Vedic statement does not serve any purpose. The sutras establish that Brahman is the main subject of Upanishads and they are the primary source of Brahm-knowledge. Support is drawn inter-alia from Ch 6.2.1 which says that this universe before creation was but Existence, one without second. Furthermore, when the words in the Upanishadic sentences are fully understood as revealing Brahman, it will only be a fancy to ascribe any other meaning. “Thou art that” is repeated 9 times in Chandogya Upanishad e.g., Ch Up 6.8.7. There is also the text, “That Self, that is free from sin——is to be sought for and inquired into.” (Ch Up 8.7.1); “O, venerable Sir, ferry me across nescience” (Ch 7.1.3); “The adorable Sanatkumar showed the other shore of nescience to—Narada who had become free from defects” (Ch 7.26.2); “Happiness and sorrow do not touch him who has definitely become disembodied” (Ch 8.12.1) BSB 1.1.5 to 1.1.10 The cause of creation is discussed to establish that the insentient Pradhana of Samkhya is not the cause. Ch 6.2.1 says that before creation, the universe was but Existence (Brahman), one without second. It further states that Brahman visualized to become many. Fire is created (Ch 6.3.1). The opponent (Samkhya) says that as seeing and thinking are used in secondary sense, the entity that sees and thinks is Pradhana. It is not so, holds Siddhanta, because an inert Pradhana cannot see and think. The opponent argues that seeing is used in secondary sense also in Ch 6.2.3 and 6.2.4 for insentient fire and water. Therefore, seeing is by Pradhana. It is not so, says Siddhanta, because the word deity is used for water and fire which means they are sentient. Ch 7.26.1 states that from the Self indeed came all this. As by knowing clay all things made of clay is known and all modification have speech as their origin and are but names only (Ch 6.1.3) and experiencing objects are as a class not modifications of Pradhana. The word Existence does not refer to the insentient Pradhana as during sleep one is unified with one’s Self (Ch 6.8.1) and Self is consciousness whereas Pradhana is insentient. BSB 1.1.22 A possible doubt is about the meaning of the word ‘space’ referred to in the text “For Space is certainly greater than all these, Space is their supreme goal” (Ch 1.9.1). Does the word space mean the supreme Brahman or the material space? The doubt is resolved by referring to the text: “Space indeed is the accomplisher of the origin and continuance of name and form. That in which they exist is Brahman” (Ch. 8.15.1). BSB 1.3.8 and 1.3.9 There is a discussion whether ‘Bhuma’ which means infinite and mentioned in Ch 7.23.1, 7.24.1 ad 7.24.2 refers to prana or Self. The opponent holds that it refers to prana on following grounds.
1 Narada does not inquire about anything greater than prana.
2 During deep sleep, when only prana is active, one does not see or hear anything.
3 In deep sleep when only prana is active, there is bliss.
4 Prana is immortal (Kau. III.2)
5 Prana is father, mother, brother, sister, teacher, and Brahman (Ch 7.15.1)
After a series of arguments and counter arguments, it is established that Bhuma refers to supreme Self because Sanatkumar on his own teaches Narada to correct a possible wrong conclusion of Narada. He says that Bhuma is truth and truth is greater than prana. It is established that the characteristic of Bhuma conforms to those of supreme Self. “That is Bhuma where one does not see anything, does not know anything else” (Ch 7.24.1) and Brahman is devoid of acts of seeing etc as declared in Br 4.5.15. “That which is Bhuma is Bliss, there is no happiness in the limited, the Infinite (Bhuma) is itself bliss” (Ch 7.23)
Contd