[Part – 35 (chAn 2)]

An actor plays many roles in suitable costumes. Yet none of those define who he or she truly is. The actor remains unchanged when the play ends. Likewise, the world is a cosmic drama staged by Consciousness-Beingness (Cognizance). The objective forms within this world are transient and unreal; only Consciousness-Beingness is Real, serving as the intrinsic nature (AtmA) of all things.

This, in essence, is the instruction imparted by Sage Uddālaka to his son, Śvetaketu. Śvetaketu’s true reality is not his physical body. His father reveals to him: “You are That Consciousness-Beingness Itself (tat tvam asi); you are not what is merely perceived.” What we perceive are simply the functional forms through which Cognizance manifests.

• The tvam (“you”) refers to the realm of name and form (nAma-rUpa).
• The tat (“That”) refers to pure Consciousness-Beingness.

Thus, the core teaching is to recognize ourselves as the primary cognizance of “I am” and to view the world simply as the cognizance of “It is.” Any shift from this grounding—such as misidentifying with assigned names and forms—inevitably yields misery.

When the Upanishad discloses this supreme Truth through the mahAvAkya (“You are That”), every student of Advaita stands in Śvetaketu’s shoes. The name Śvetaketu signifies pure, luminous knowledge (śvetā-ketu). This capacity for understanding the Supreme Self is already present within us, yet it often becomes clouded.   Continue reading →

[Part – 34 (chAn 1)] 

The chAndogya Upanishad expresses the conclusion (at the end of the previous part) in an elegantly generalized form as follows:

वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ॥   — mantra 6.1.4, chAndogya Upanishad.

[Meaning:  All products being just words, a mere name; the clay alone is real.]

In other words, ‘form’ lacks independent reality. While the substance is only one, the forms in which it presents itself could be many.

The world we perceive is an ensemble of forms. Earth is one form, water another; the same applies to fire, air, and space. Together, these constitute the five fundamental elements. Every object—animate creatures, inanimate items, rocks, mountains, and rivers—is a derived form of these primary elements.

For earthenware such as pots, pans, cups, and jars, the underlying root substance is clay. Similarly, gold is the root substance for ornaments like rings, bangles, bracelets, and necklaces; water is the root substance for waves, foam, spume, and spray. Each set of objects appears to have its own distinct material foundation. 
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[Part – 33 (aita 4)]

9.  chAndogya Upanishad

The prefix “pari” contributes significantly to enhancing the dimensionality of a word in the Sanskrit language. For example, prashna means question. By adding the prefix pari to prashna to make it pariprashna (used in Bhagavad-Gita, verse 34, Ch 4), it means questioning from all sides. Other examples are draShTu (view) and paridraShTu (a 360 degree view) as used in prashna Upanishad; pasyanti (look) and paripasyanti (all-round look) as used in muNDaka Upanishad; pUrNam (perfect) and paripUrNam (perfect from all angles); samApti (complete) and parisamApti (complete in all respects). 

How the prefix ‘pari’ modifies a noun is like what the qualifier “spherical” does when we say “spherical symmetry” instead of simply saying ‘symmetry.’ The teaching of Advaita in a sense comes to a parisamApti in the chAndogya Upanishad.

Two of the four famous Great Statements (mahA vAkya-s), namely, “This Self (Atman) is brahman” (from mANDUkya Upanishad) and “bahman is The Absolute Knowingness” (from aitareya Upanishad) have already been introduced. Expanding on those statements, chAndogya comes up with the third Great Statement.  From a doctrinal perspective, the third statement completes the instruction on Non-dual Oneness. The Upanishad aims at showing the path to attain the experiential understanding of brahman through the third Great Statement. It is up to the seeker to ingest the message and achieve Self-realization.

The Great Statement being told here is what the Sage Uddalaka taught to Svetaketu. Maharshi Sanatkumara revealed the same to the Sage Narada. Creator Prajapati imparted the same teaching to the Lord of gods (Indra).  Continue reading →

[Part – 32 (aita 3)]

The aitareya Upanishad reveals a radical and liberating truth: we are not bound by an endless cycle of rebirth and death. By examining the nature of birth, the essence of the seer, and the illusory nature of creation, the text guides the seeker to the realization that all existence is nothing other than pure Consciousness (prajñAnam).

The aitareya Upanishad clarifies that the “three births” associated with human existence occur entirely within a single lifetime:

1. We begin as seed within the father’s body. The first birth occurs when he impregnates the mother, depositing the seed.
2. We exist as a fetus within the mother, nourished as an integral part of her body. When fully developed, she delivers us into the world. This is our second birth.
3. As we grow, mature, and assume adult responsibilities, the father’s body eventually decays and passes away. By taking over his role and fathering the next generation, the father is reborn through us. This continuation marks the third birth. 

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