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CHANDOGYA UPANISHAD | Chapter 7

CHĀNDOGYA UPANISHAD.

SEVENTH CHAPTER.

Section I.

1. Om! Of a truth Nārada repaired to Sanatkumāra. He said,
"Deign to give me instruction, O Lord." Unto him said the other, " Relate unto me what you know, I shall then teach you what is beyond."

2. He replied "O Lord, I have read the Rig Vēda, the Yajur Vēda, the Sāma Veda, fourth the Atharva Veda, fifth the Itihāsa and Purana, grammar, rituals, the science of numbers, physics, chronology, logic, polity, technology the sciences cognate to the Vedas, the science of spirits, archery, astronomy, the science of antidotes, and the fine arts. All these have I read, O Lord.

3. "Thus do I know, Sir, the mantras or words only, and not the spirit (thereof.) I have heard that the worldly-afflicted can find relief through men like unto your lordship. Even I am, O Lord, in grief. Pray relieve me from my affliction." Unto him said Sanatkumāra, " All that you have learnt is nominal.

4. "The names only of the Rig Veda, the Yajur Veda, the Sāma Veda, fourth the Atharva Veda, fifth the Itihāsa and Purāṇa, grammar, rituals, the science of numbers, physics, chronology, logic, polity, technology, the sciences cognate to the Vedas, the science of spirits, archery, astronomy, the science of antidotes, and the fine arts,-these are names only that you have adored.

5. "(Hear from me what is the reward of him) who adores the name (itself) as Brahma. He who believes the name itself to be Brahma the moment he acquires that name becomes able to perform whatever he desires." "Is there anything, O Lord, greater than a name?" "There is something greater than a name." "Will it please my Lord to explain that unto me?"

Section II.

1. "Verily Speech is greater than a name. Speech points out the Rig Veda, so does it indicate the Yajur Veda, the Sāma Veda, fourth the Atharva Veda, fifth the Itihāsa and Purana, grammar, rituals, the science of numbers, physics, chronology, logic, polity, technology, the sciences cognate to the Vedas, the science of spirits, archery, astronomy, the science of antidotes, the fine arts, the heaven, the earth, the air, the sky, light, gods, men, beasts, birds, grasses, trees, carnivorous animals, worms, insects, ants, virtue, vice, truth, untruth, propriety, impropriety, gratefulness, and ungratefulness; Speech indicates all these. Do you therefore adore Speech.

2. "(Hear from me what is the reward of him) who adores Speech as Brahma. He who adores Speech as Brahma, the moment he attains the regions of Speech, he becomes able to perform whatever he desires."
"Is there anything, 0 Lord, greater than Speech?" "There is something even greater than Speech." "Will it please my Lord to explain that unto me?"

Section III.

1. "Verily Mind is greater than Speech. When two myrobalans or two plums, or two haritaki  fruits are held in the closed fist, they are therein enclosed, so are Name and Speech included in the Mind. When one wishes in his mind to study the mantras he does it; when he wishes to perform works he does them; when he wishes for children or cattle he has them; when he wishes for this region or that, he has it; the Mind is life, the Mind is regions, the Mind is Brahma. Do ye adore the Mind.

2. "(Hear from me what is the reward of him), who adores the Mind as Brahma. He who adores the Mind as Brahma, the moment he attains the regions of the Mind becomes able to perform whatever he desires." "Is there anything, O Lord, greater than the Mind?" "There is something even greater than the Mind." "Will it please my Lord to explain that unto me?"

Section IV.

1. "Verily Will is even greater than the Mind. When one wills he desires; next he articulates speech in a name; in that name mantras identify themselves; and in the mantras abide all ritual works.

2. "Of a truth those (works) have an only support in Will; they have the Will for their soul; they abide in the Will. The heaven and the earth are united (as by will) the air and the sky are united (as by will); water and heat are united (as by will). By their union the year is formed. By the formation (sañklriptyai),
of the year aliment is produced (sañkalpate). By the production (sañklriptyai) of aliment, animated, creatures are produced (sañkalpate). By the production (sañklriptyai) of mantras ritual works are produced (sañkalpate). By the production (sañklriptyai) of ritual works (their) fruition is produced (sañkalpate). By the production (sañklriptyai) of fruition the earth is produced (sañkalpate). Even thus is Will (sañkalpa). Do thou adore Will.

3. " He who adores the Will as Brahma abides permanently and without pain, in the permanent, renowned and painless regions of Will. He who adores Will as Brahma, the moment he obtains the regions of Will, becomes able to perform whatever he desires."
"Is there, O Lord, anything greater than Will?" "There is something even greater than Will." "Will it please my Lord to explain that unto me?"

Section V.

1. Verily Sensitivity is even greater than Will. When one feels, he wills, next lie desires, he then articulates speech, which merges into a name, in that name the mantras identify themselves, and in the mantras abide all ritual works.

2. "Of a truth those works have an only support in Sensitivity; they have Sensitivity for their soul; they abide in Sensitivity. Therefore were one well versed in many śastras to be without Sensitivity, people would say with reference to him," Whatever he knows is nothing, for he knows not (what is) Sensitivity. "While all wish to hear him who with a little knowledge (of the s śastras) possesses Sensitivity. Verily Sensitivity is the one source of all these ; Sensitivity is the soul; Sensitivity is the stand-point (pratisṭhā). Do thou adore Sensitivity.

3. "He, who adores Sensitivity as Brahma, abides permanently with renown and painlessness in permanent, painless and renowned regions. He, who adores Sensitivity as Brahma, the moment he obtains the regions of Sensitivity, becomes able to perform whatever he desires." "Is there, O Lord, anything greater than Sensitivity?" "There is something even greater than Sensitivity."
"Will it please my Lord to explain that unto me?"

Section VI.

1. "Verily Reflection is even greater than Sensitivity. The earth abides as if in Reflection; the sky abides as if in Reflection; the heaven abides as if in Reflection; the water abides as if in Reflection; the mountains abide as if in Reflection, even gods and men abide as if in Reflection. Therefore those who attain greatness among men become as it were partakers of Reflection. So do those who are unmindful, quarrelsome, cruel and slanderous, become as it were partakers of Reflection. Do thou adore Reflection.

2. "Listen what is the reward of him who adores Reflection as Brahma. He who adores Reflection as Brahma, the moment he attains the regions of Reflection, becomes able to perform whatever he desires?"
"Is there, 0 Lord, anything greater than this Reflection?"
"There is something even greater than this Reflection."
"Will it please my Lord to explain that unto me?"

Section VII.

1. " Verily Knowledge is even greater than Reflection.
From Knowledge men know the Rig Veda, the Yajur Veda, the Sāma Veda, fourth the Atharva, fifth the Itihāsa and Purana, grammar, rituals, the science of numbers, physics, chronology, logic, polity, technology, the sciences cognate to the Vedas, the science of spirits, archery, astronomy, the science of antidotes, the fine arts, the heaven, the earth, the air, the sky, the water, light, the gods, men, birds, grasses and trees, wild beasts, as also worms, insects, and ants, virtue, vice, truth, untruth, the honest and the dishonest, him who knoweth the heart as well as him who knoweth it not, aliment, humours, and this region and that: - all these are known through Knowledge. Do thou adore Knowledge.

2. "He who adores Knowledge as Brahma, abides in wisdom in the regions of Knowledge. He who adores Knowledge as Brahma, the moment he attains the regions of Knowledge, becomes able to achieve whatever he desires." "Is there, O Lord, anything greater than Knowledge?" "There is something yet greater than Knowledge." "Will it please my Lord to explain that unto me?"

Section VIII.

1. "Verily Power is even greater than Knowledge. Even a single powerful man can make a hundred men of knowledge tremble. When one becomes powerful he rises; rising he becomes subservient (to his tutors); subserving he becomes their favourite companion. From being a favourite companion he becomes well taught, well informed, docile, intelligent, able to act, and full of knowledge. Of a truth the earth is supported by power; the ethereal space, the heaven, mountains, men and gods, beasts and birds, grasses and trees, wild animals, as also worms, insects, ants and even the world, are supported by Power. Do thou adore Power.

2. "Listen what is the reward of him who adores Power as Brahma. He who adores Power as Brahma, the moment he attains the regions of power, becomes able to perform whatever he desires." "Is there anything, O Lord, superior to Power?"
"There is something yet greater than Power." "Will it please my Lord to explain that unto me?"

Section IX.

1. "Verily Aliment is even greater than Power; for were one to fast for ten nights he would be unable to see, unable to hear, unable to think, unable to consider, unable to act, and unable to acquire knowledge. While by consuming Aliment he is enabled to see, to hear, to think, to consider, to act and to acquire knowledge. Do thou adore Aliment.

2. "He who adores Aliment as Brahma, acquires regions replete with food and drink. He who adores Aliment as Brahma, the moment he attains the regions of Aliment, becomes able to achieve whatever he desires." "Is there anything, O Lord, greater than Aliment?"
"Yes, there is something yet greater than Aliment." "Will it please my Lord to explain that unto me?"

Section X.

1. "Verily Water is even greater than Aliment; for were seasonable rain not to fall, all animals would become wretched from a dread of Aliment being scantily produced; while the fall of seasonable rain cheers up all living beings by offering the prospect of food in plenty. Water is the first form of all these; even of this earth, of the sky, of the heaven, of mountains, men and beasts, of birds, grasses and trees, of wild animals, worms, insects and ants, Water is the first form (archtype). Do thou adore Water.

2. "He who adores Water as Brahma attains all that can be desired and is contented. He who adores Water as Brahma, the moment he attains the regions of Water, becomes able to achieve whatever he desires."
"Is there anything, O Lord, greater than Water?"
"Yes, there is something yet greater than Water." "Will it please my Lord to explain that unto me?"

Section XI.

1. "Verily Heat is even greater than Water. Of a truth through the medium of the air it heats the sky, then do men say' "It is warm, it is hot, it will rain." Thus is Water created after the manifestation of Heat. When thunder-claps roar with the highflying and tortuous lightning, mankind proclaim, " It lashes, it thunders, it will rain." Thus is Water created after the manifestation of Heat. Do thou adore Heat.

2. "He who adores Heat as Brahma abides with splendour in regions devoid of darkness and replete with heat and light. He who adores Heat as Brahma, the moment he attains the regions of Heat, becomes able to achieve whatever he desires."
"Is there, O Lord, anything greater than Heat" Yes, there is something yet greater than Heat?" "Will it please my Lord to explain that unto me?"

Section XII.

1. "Verily Space is even greater than Heat. Of a truth, both the sun and the moon (exist) in Space, and so do the lightning, the stars and heat. Men speak through Space, hear through Space, and rehear through Space; they delight in Space and delight not in Space; they are born in Space and merge into Space. Do ye adore Space ?

2. "He who adores Space as Brahma abides in radiant and ethereal regions of mighty extent, where exists no pain or disease. He who adores the Space as Brahma, the moment he attains the regions of Space, becomes able to achieve whatever he desires." "Is there anything, O Lord, greater than Space?"
"Yes, there is something yet greater than Space." "Will it please my Lord to explain that unto me?"

Section XIII.

1. "Verily Memory is even greater than Space. Were there to be many (people present) and not remembered, they would not be heard, or thought of, or known. But when they are remembered they are heard, thought of and known. Through memory a father recognises his children and a master his cattle.
Do ye adore Memory?

2. "Listen, what is the reward of him who adores Memory as Brahma. He who adores Memory as Brahma, the moment he attains the regions of Memory, becomes able to achieve whatever he desires.” "Is there anything, O Lord, greater than Memory?" "Yes, there is something yet greater than Memory."
"Will it please my Lord to explain that unto me?"

Section XIV.

1. "Verily Hope is even greater than Memory. Of a truth through the nourishment of hope Memory recites mantras, performs ceremonial works, desires children and cattle, and longs for this region and that. Do ye adore Hope ?

2. "He who adores Hope as Brahma has all his desires fulfilled through Hope. His blessings become infallible who adores Hope as Brahma. The moment he attains the regions of Hope he becomes able to perform whatever he desires." "Is there anything, O Lord, greater than Hope?" "Yes, there is something even greater than Hope."
"Will it please my Lord to explain that unto me?"

Section XV.

1. "Verily Prāṇa is even greater than Hope. Of a truth as the spokes of a wheel are all attached to the nave so are all things attached to Prana. The vital air moves through Prāṇa ; Prāṇa gives vitality, it gives animation to animals; Prāṇa is father, Prāṇa is mother, Prana is brother, Prāṇa is sister, Prana is tutor, Prāṇa is Brāhmaṇa.

2. "Were one (therefore) to say anything offensive to his father, or mother, or brother, or sister, or tutor, or a Brāhmaṇa people would turn round and say unto him, ‘Shame unto thee, thou art a parricide, thou art a matricide, thou art a fratricide, thou art a sorroricide, thou art a magisterocide, thou art a Brahmanacide.’

3. "But when one thrusts a poker into the side of those (people) when they are dead (and placed on the funeral pyre) people do not call him. ’Thou art a parricide, thou art a matricide, thou art a fratricide, thou art a sorroricide, thou art a magisterocide, thou art a Brāhmanacide.’

4. "Verily Prana for certain is all these. He (who knows the Prana) observing, thinking and knowing them (the relations) thus (i. e. to be what they are) becomes an Ativādi. Were one to ask him, ‘Art thou an ativādi?' he replies, ' I am an ativādi,’ and does not suppress the fact."

Section XVI.

(Nārada was satisfied by this instruction and remained silent but Sanatkumāra, finding him to be a worthy pupil, continued,)
"He is really an ativādi who can with true knowledge say, "I am he."
"O Lord (said Nārada), I wish to become an ativādi through truth." (Sanatkumāra replied.) “Truth therefore is worthy of enquiry." (Nārada returned) " Truth, O Lord, is sought by me."

Section XVII.

1. (Sanatkumāra said,) "When one knows (the truth) he speaks the truth; the ignorant does not speak the truth; the conscientious alone speaks the truth; knowledge (Vijñāna) therefore is worthy of enquiry." "That knowledge, O Lord," (said Nārada)" is sought by me."

Section XVIII.

1. (Sanatkumāra said) " When one has zeal to learn he knoweth the truth; he who is unwilling does not know the truth; the zealous alone knoweth the truth; zeal therefore is worthy of enquiry."
"That zeal, O Lord," (said Nārada) "is sought by me."

Section XIX.

1. "When one has faith he is zealous; the faithless is not possessed of zeal; the faithful alone is zealous; faith therefore is worthy of enquiry."
"That faith, O Lord," (said Nārada) "is sought by me."

Section XX.

1. "When one has reverence he acquires faith; the irreverent is not possessed of faith; the reverent alone is possessed of faith; reverence therefore is worthy of enquiry." "That reverence, O Lord," (said Nārada) "is sought by me."

Section XXI.

"When one can control his passions he possesses reverence. The man of rampant passions can never have reverence; the quiet alone can have reverence; Quietude therefore is worthy of enquiry." "That Quietude, O Lord," (said Nārada) "is sought by me."

Section XXII.

"When one wishes for Felicity he acquires quietude; he who has no such wish, acquires not quietude; the anxious for Felicity alone acquires quietude; Felicity therefore is worthy of enquiry."
"That Felicity, O Lord," (said Nārada) " is sought by me."

Section XXIII.

"That which is Immensity is felicity, there is no felicity in Exiguity; Immensity alone is felicity; Immensity therefore is worthy of enquiry."
"That Immensity, O Lord," (said Nārada)" is sought by me."

Section XXIV.

1. "That, into which none can see, of which none can hear, and which none can know, is Immensity. That into which one other can see, of which another can hear, and which another can know, is Exiguity. Verily, that which is Immensity is immortal, and that which is Exiguity is mortal." "Where doth that Immensity abide, my Lord?" (enquired Nārada). "It abideth in its own glory, or (if you enquire where is that glory, I say) it doth not abide in its glory.

2. "Cattle and horses are said to be (emblems of) glory, so are elephants, gold, servants, wife and extensive fields: I allude not to them: I say," continued he, "independent objects can alone abide in each other."

Section XXV.

1. "Verily that Immensity extends from below, it extends from above, it extends from behind, it extends from before, it extends from the south, it extends from the north-of a truth it is all this," Next it is egoistically defined : "Verily I extend from below, I extend from above, I extend from behind, I extend from before, I extend from the south, I extend from the north-of a truth I am all this."

2. Next it is psychically defined: "Verily the Soul extends from below, the Soul extends from above, the Soul extends from behind, the Soul extends from before, the Soul extends from the south, the Soul extends from the north-of a truth the Soul is all this.

He, who is aware of this, seeing the Soul thus, thinking it thus, and knowing it thus, becomes (even in this life) one whose entire devotion is to the Soul, whose recreation is in the Soul, whose helpmate is the Soul, and whose felicity is the Soul. (In after life) he becomes self-resplendent. He is able to accomplish whatever he desires in all the regions of the universe. Those who believe otherwise, having others for their masters, go to perishable regions. For them nothing is accomplished in any of the regions of the universe.

Section XXVI.

1. "For him who thus seeth, thus believeth, and thus knoweth, the vital airs proceed from the Soul; desire proceeds from the Soul; memory proceeds from the Soul; space proceeds from the Soul; heat proceeds from the Soul; water proceeds from the Soul; birth and death proceed from the Soul; aliment proceeds from the Soul; power proceeds from the Soul; knowledge proceeds from the Soul; reflection proceeds from the Soul; sensitivity proceeds from the Soul; will proceeds from the Soul; the mind proceeds from the Soul; speech proceeds from the Soul; names proceed from the Soul; mantras proceed from the Soul; sacrifices proceed from the Soul-verily all these proceed from the Soul.

2. "Thereof is the verse' that man who knoweth this confronts not death nor disease, nor doth he meet with pain and suffering. He observes everything, and attains everything in every way.’  He is one (before creation), he becomes trifid, he becomes pentafid, he becomes septafid, he becomes nonafid ; he becomes divided into eleven-into a hundred parts; he becomes ten and one; he becomes a thousand ; he becomes twenty. By the purity of his aliment he becomes purified in his nature; by the purification of his nature he verily gets memory; and by the attainment of memory all the attachments of his body are severed."
Thus unto him whose passions were overcome did Lord Sanatkumāra, explain what is beyond darkness. Hence is this (portion of the Upanishad) called his section-hence is it called his section.


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