The Chhandogya Upanishad - 4.3.2 - 38: Swami Krishnananda.

 

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Friday, 22 Sep 2023. 06:40.

CHAPTER 4: AN ANALYSIS OF THE NATURE OF THE SELF

SECTION 3: THE SPACE WITHIN THE HEART

Post-38.

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Mantram-3

"Sa va esa atma hrdi, tasyaitad-eva niruktam hrdy-ayam iti, 

tasmad-hrdayam, ahar ahar va evam-vit svargam lokam eti."

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There is a peculiar etymological derivation of the meaning of the word hridaya, which usually means heart. The Upanishads are very fond of these kinds of etymological extractions of meanings for certain words giving the significance of the words. As I said, hridaya means heart. It is a Sanskrit word and the Upanishad now explains why the heart is called hridaya. "Here inside is He." This means to say, Truth is inside you; it is the abode of that which is, and therefore, it is called hridaya. One who knows that one's heart is the abode of Truth attains to the highest heavens in experience. Our day-to-day experiences are not merely empirical or secular, as we normally dub them. There are no secular experiences or worldly experiences or physical experiences. They are only names that we give to the one experience of Truth. And these names are given only for the purpose of convenience in language to distinguish one type from another in our empirical dealings. In fact they are all one mass of experience, like a single body of an ocean of waters with different sizes and forms of waves. In every experience we can plumb into the depths of Truth, even as in every wave we can have water. With every perception we perceive That only. In every kind of cognition there is a cognition of Reality. But unfortunately we mistake the Being for objects on account of the habit of the mind to define things in different ways.

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Mantram-4.

"Atha ya esa samprasado'smac-charirat samutthaya param 

jyotir-upasampadya svena rupenabhinispadyate, 

"esa atmeti hovaca, etadamrtam abhayam, etad-brahmeti, 

tasya ha va etasya brahmano nama satyam iti."

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When a person rises above body consciousness, there is a serenity of experience. It is as if he is free from a drug effect into which he has entered and to which he has been subjected for long. Consciousness gets muddled on account of the influence of an external toxic matter due to which there is no proper thinking and understanding. As this toxic effect subsides, there arises serenity, tranquility and composure of experience. He feels as if something new has come into his life. He wakes up as if there is a new daylight before him. This is samprasada, the composure of consciousness which arises on account of the freedom of consciousness from bodily shackles. The moment this consciousness is freed from bodily attachment it rises upwards, as it were, like a flame of brilliance. It is the supreme luminosity. It is light by its own right, a light that does not require another light to illumine itself, paramjyoti. When one attains to this supreme luminosity which is one's own real nature, one is established in one's self. Then one is in one's true form. As we wake up from dream and recognise our true nature as being different from what we felt ourselves to be in dream, so does one recover one's real nature and shake off the old notions of connections with bodies, one differing from the other. One state of consciousness imagines that it is an animal, another state of consciousness imagines that it is a human being, and so on and so forth. Various states identify themselves with various forms of experience which are called the bodies. They may be animals or human beings or celestials. Whatever they are, those forms are cast off on account of Consciousness extracting itself from those shackles and it stands by itself as a liberated being. This is the Atman. The real Atman is that which is free from entanglement in any kind of form. This is the Immortal. It is the disidentification with the body that is the cause of immortality. This is what we call Brahman, the Absolute, ultimately the universal nature of this Atman. What we call Truth, about which we have been speaking up to this time, is Brahman Itself. We may call It the Atman or Brahman. It makes no difference. This is the Truth, because That alone is, That which is in all the three periods of time. That knows no distinction of the passage of time. That is perpetually what It is without distinction either in space or in time. That is the Atman, and that is what we call Brahman.

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Mantram-5.

"Tani ha va etani triny-akasarani satiyam iti, 

tad-yat sattad-amrtam, atha yat-ti tan-martyam, 

atha yad-yam tenobhe yacchati yad-anenobhe yacchati tasmad-yam, 

ahar-ahar-va evam vit svargam lokam eti."

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Again here we have the usual symbolic meaning of the word satyam, etymologically derived. What is satyam? Satyam is, says the Upanishad, a word which can be dissected into three syllables-sa, ti, and yam -and from the point of view of this interpretation of the Upanishad, sa, the first letter, stands for what is immortal; the second one ti stands for what is mortal, and yam, the third one, is that which holds the two together. The mortal and the immortal are both comprehended in something which is different from the mortal and the immortal, which means to say that as the antaryamin, or the indwelling principle, this Supreme Reality, holds together in itself both the subject and the object, consciousness and matter. What we call immortal is consciousness and what we call mortal is matter. Both these are held together in this Universal Being. It is something transcendent to our concepts of mortality and immortality. Even the word 'immortal' is relative in its significance, because to say that something is immortal or deathless would be to relate it to a phenomenon called mortal or death. When death is not there, deathlessness also is not there. Hence, these two concepts are connected with the two aspects of experience, the subjective side known as consciousness and the objective side known as matter. The whole world of experience constituted of these two aspects, subjective and objective, are brought together into a single comprehension in the supremacy of the Absolute. This is the significance of the word satyam, says the Upanishad. One who knows this secret reaches the highest heavens of experience even in the little daily perceptions which one passes through or undergoes. In all our daily experiences, we have the experience of this satyam, Truth only, in various forms, various ways and various circumstances.

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Next

Chapter 4: An Analysis of the Nature of the Self

Section 4: Life Beyond

Continued

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OPINION:

1. POLITICIANS ( THOSE IGNORANT AND DEMONIC NATURED) ARE NOT THE AUTHORITY TO OPEN THEIR UGLY FOUL MOUTH AND UTTER NONSENSE UPON SANATHANA DHARMAM.

2. THE NONSENSE COMMENDY ALLIANCE ARE NOT THE AUTHORITY ON SANATHA DHARAMAM.

3. DK,DMK. AIADMKA AND ALL NONSENSE POLITICIANS BEWARE YOU WILL BE AUTOMATICALLY  WASHED OUT SOON.

4. COMMUNISTS  AND CONGRESS ARE THE ENEMY TO MANKIND DESTROY THEM.

NOTE:

5.ALL SANATHANA DHARAMAM FOLLOWERS (WHICH EVER YOUR POLITICAL INTEREST BE :YOUR POLITICAL MINDSET) TAKE A OATH THAT YOU STAND AGAINST ALL EVIL MINDSET AGAINST SANATHANA DHARMAM!!!

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