CHANDOGYA UPANISAD | 8.14.1 | AMOETD

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CHANDOGYA UPANISAD | 8.14.1 | SRI ADI SANKARACARYA

Akaso vai nama nama-rupayor-nirvahita , te yad-antara , tad-brahma , tad-amrtam , sa atma . . . || 8.14.1 ||

8.14.1 That which is indeed called Space , is the manifester of name and form . That in which they are contained is BRAHMAN . That is Immortal , That is the Self . . .

|| BHASYA || : " That which is indeed called Space " , etc is meant to set forth the characteristics of BRAHMAN for the sake of meditation .

Akasah vai nama , That which is indeed called Space , is the Self well-known in the Upanishads .

( IT is called Space ) because IT is bodiless and subtle like space . And that Space is nirvahita , the manifester ; namarupayoh , of name and form contained within ITSELF , which are the seeds of the world , and which are like foam in relation to water .

Te yat antara , that in which , that BRAHMAN in they exist — or the meaning is , that which exists in them , in name and form , and which is not touched by them ; tat brahma , That is BRAHMAN .

That is not touched by name and form , is different from name and form , ( and ) yet IT is their manifester .

Such is the characteristics of BRAHMAN .

This is the meaning .

This very idea is stated in the Maitreyi Brahmana ( of BR ) . Since in all these places ( the Upanisads ) Absolute Consciousness is understood , therefore BRAHMAN is Consciousness by nature . And thus they convey the same idea .

How is that known ?
To that the answer is :

Sah atma , IT is the Self because the Self in the case of all creatures is well-known to be the inmost consciousness , intuited subjectively .

After ascertaining IT to be of that very nature , the unembodied Self which is All-pervasive like space , is to be realized as BRAHMAN .

And that Self which is BRAHMAN is amrtam , Immortal , free from death .

What follows is a mantra : . . .


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