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The first six verses of the thirteenth volume of Chandogya's third chapter state a theory of Svarga (heaven) as human body, whose doorkeepers are eyes, ears, speech organs, mind and breath. [83] When an individual lives a life of laughs, feasts and enjoys sexual intercourse, his life is akin to becoming one with Stuta and Sastra hymns of a Soma-festival (hymns that are recited and set to music), states verse 3.17.3 of the text. [133][134], 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. Ancient History Encyclopedia, 11 Jun 2020. [99] 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). While the Veda Samhitas are the recognised [29] Om! 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. The Aitereya emphasizes that this fetus is the Atman of its parents, who guarantees their immortality after its birth and maturity in that they will be remembered but also in the experience of unconditional love. 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 (ॐ, Aum). Space, said he. [147] This hierarchy, states Paul Deussen, is strange, convoluted possibly to incorporate divergent prevailing ideas in the ancient times. He who is Creatively Active is the one who Grows Forth, therefore one must desire to understand why one pursues Creative Activity (Krti, कृति), Thou art the Aksitamasi (indestructible, imperishable), यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति (2013, Paulist Press). He who knows stability,[112] becomes stable. Chandogya Upanishad. The higher, Is that which lead to Self-realization. Thou art the Prana-samsitamasi (fountainhead, crest of life-principles). Chapter 6 – Section 1 to 7 12 5. In this story, young Nachiketa and his father argue and Nachiketa’s father angrily tells him to go to death. [39], The first volume of the second chapter states that the reverence for entire Sāman (साम्न, chant) is sādhu (साधु, good), for three reasons. Mundak Upanishad 28 11. Christopher Chapple (1990), Ecological Nonviolence and the Hindu Tradition, in Perspectives on Nonviolence (Editor: VK Kool), Springer. [68] Gayatri as speech sings to everything and protects them, asserts the text.[68][69]. [105] The fires then enumerate the manifestations of Brahman to be everywhere in the empirically perceived world. Shevetaketu’s realization of his own divine nature, which twelve years of religious education could not teach him, is only one illustration of the concept of Tat Tvam Asi in the Chandogya Upanishad just as Nachiketa’s discourse with the God of Death provides only one exchange in the Katha Upanishad. [134] The Sat enters these and gives them individuality, states the Upanishad. [54] Only three stages are explicitly described, Grihastha first, Vanaprastha second and then Brahmacharya third. MUNDAKA UPANISHAD. Chandogya Upanishad: Embedded in the Sama Veda and considered as old as the Brhadaranyaka, though the date of composition is unknown. One must adore and revere the Space as the Brahman. [70] The Chandogya Upanishad then states that the ultimate heaven and highest world exists within oneself, as follows. [51] The Upanishad describes the three branches of dharma as follows: त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथम Unto him said his father, " O Swetaketu, [go and] abide as a Brahmachari [in the house of a tutor], for verily, child, none of our race has neglected the Vedas and therebybrought disgrace on himself." 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 palace is the Brahman, as Atman – the Self, the Soul. One could conceivably spend one’s life in study of the Upanishads and, in doing so, it is believed one would progress from a state of spiritual darkness and isolation to the realization that one has never been alone as the true spark of the Divine resides within each soul. Brihadaranyaka Upanishad 18 7. [135] Uddalaka states that it is difficult to comprehend that the universe was born from nothingness, and so he asserts that there was "one Sat only, without a second" in the beginning. Index S. No. Thank you! 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. [32] The Vedic reciter watches in silence, then the head dog says to other dogs, "come back tomorrow". Paul Deussen states that the underlying message of Samvarga Vidya 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. He who knows home,[114] becomes home for others. [3], The Upanishad belongs to the Tandya school of the Samaveda. The Vedas are considered Shruti (“what is heard”) in that they were received by sages in a deeply meditative state directly from God. Lord of food, bring hither food, bring it!, Om!". [133][135] The commentators[133] to this section of Chandogya Upanishad explain that in this metaphor, the home is Sat (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. Several major Bhasyas (reviews, commentaries) on Chandogya Upanishad have been written by Sanskrit scholars of ancient and medieval India. 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