CHAPTER IV

THE SAMA VEDIC UPANISADS

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“Good lad, the mind is made of food”

Chāndogya Upaniṣad, VI.5. 4

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CHAPTER IV

THE SĀMAVEDIC UPANIṣADS

SĀMA VEDA

Sāma Veda holds a unique position among the Vedas because of its

musical character. Śrikṛṣṇa in Bhagavad Gitā says “I am the Sāma Veda

among the Vedas1”.The derivation of the word Sama isas follows. “Sa

means Rik, a Mantra of Ŗg Veda, „Ama‟ means, various kinds of musical

notes. Hence a „saman‟ is a Mantra of the Ŗg Veda Samhitā , set to music.

All such mantras of the Ŗg Veda which are useful to the Udgatr- priest

have been brought toghether in this work”2.The word Sāma Veda is also

derived from the root „ meaning to soothe or relax. Thus the

importance of Samaveda is such that it can soothe the suffering human

mind as it is chanted in melodious form.3

The hymns found in the Samhitā are mostly taken from Ŗg Veda. A few

are taken from Atharva Veda also. There are some independent hymns,

the number of which is below 100.4

Of 1000 Śākhas of Sāma Veda , as stated by Patanjali, as well as

Charanavyuha only three Śākhas are extant, namely, Kauthama,

Ranayaniya and Jaimaniya.5

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Nine Brahmanās , one Aranyka (Talavakara or Jaiminiya) and two well-

knownUpaniṣads,Chāndogya and Kena are attached to this Veda.

KENAUPANIṣAD

KenaUpaniṣad is a part of Talavakara Brahmanās of Samaveda. A slightly

different text of it is found in the Adarva Veda also. There are nine chapters

in this Brahmanās. This Upaniṣad comes to be the ninth chapter of the

Brahmanās. Like Isa Upaniṣad, the Kena also derives its name from the

very first world „Kena‟ of the opening verse of this Upaniṣad.

It has four Khandas or sections, the first two being in poetry and the last

two in prose. The total number of verses is 35. The first two chapters

(Khandas) is in the form of a dialogue between master and disciple. The

Third and Fourth chapters narrates the story of Yaksha giving a tough

examination to Devas. Among the Principles Upaniṣads, though it is one of

the shorter one, its spiritual significance is great. Sri.Saṇkaracharya

considered it necessary to write, two commentaries on this text, namely

„Padabhasya and „Vakya Bashya6.In the KenaUpaniṣad, we get the notion

of the ultimate reality as the origin, foundation, and goal of all the manifold

manifestation.

Willed by whom (what) the mind…?

As we discussed earlier the very beginning of the Upaniṣad is with an

interrogative word, Kena (by whom, by what). The first verse with four lines

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is in other words four questions. The first question in the first line of the first

verse is directly on mind.

Urged on by whom does the mind fly?( towards its objects)

Harnessed by whom does breath move, the first?

By whom is urged on the speech that folk utter?

And which god harnesses the eye and ear? (Kena U.I,1)

Here we see a questioner who is sure that mind is not an independent

phenomenon. Mind cannot will by its own. Mind, life breath, speech

(implying functions of all motor organs) ear and eye (implying functions of

all sense organs) cannot work attheir own accord. The direction for their

functioning must come from a Self-conscious source. But that source

remains inconceivable for the questioner. So the question is a request to

teach how to conceive the inconceivable. The disciple is in need of a way

to bring „that‟ into the level of experiential understanding.

The opening verse is a key that unfolds the mechanism of mind. „The

question „urged by whom‟ implies that mind is urged by something. It is the

Vasanas, the mental disposition that makes it fly. It is in the antakaranaa

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(inner instrument) that the impressions of Karmas are stored. The

antakarana is the most important component of the subtle body. In the

subtle body are imprinted some impressions, tendencies, dispositions or

samskaras which form the urge behind an individual persons Karma. The

association of Jivatma and the antakarana persists as long as the former

continues to be a transmigratory entity.

Vasanas

Vasanas are impressionsgenerated by actions of the individual. These

Karmic impressions are potent and dynamic. They decide and design the

conditions of present life. “Vasanas can be defined as those cognitive,

affective and conative samskaras that are stored up in the „Chitta‟to

assume the form of active tendencies when the time comes for the

fruition”7 These Vasanas create, strong urges for the thirst and hunger of

senses (as seen in AitareyaUpaniṣad) create craving for sensual

gratification, generate tendencies, passions,infatuations, clinging to life and

worldly power and material possessions. Thus the force behindJiva is its

own Karma. This view popularly known as the „Doctrine of Karma‟ is

generally accepted by almost all Indian Philosophical systems including

Buddhism and Jainism. The Vedanta doctrine of Karma is based on

determinism with in – built provision of free will. An individual with a strong

discriminating faculty only can exercise this option of free will.

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Doer Behind the Deed

Here the questioner is actually using his discriminatory faculty (Viveka

Buddhi) to find a way to experience the reality. We can say that this

question arises from a Jijnasu (seeker) or a Mumukshu (seeker or absolute

freedom).Only a man of discrimination can know that some urges are

behind our cravings. When the investigation penetrates into the

mechanism of antakarana the reality behind the whole process is revealed.

(only such a person can alter his conditions of life by burning the

impressions by the fire of knowledge). Until the mechanism of mind is

revealed,Self is identified with the mind and its urges, discarding the

possibility of such a question. The thinker starts thinking about the thought

faculty when he discovers the false identification of Self with mind, prāna

sensory organs and motor organs.Here the questioner wants to isolate the

doer behind the deed.

Mind of the mind

On hearing the student, the Guru (Master) says.

Kena U.I, 2)

It is the ear of the ear, the mind of the mind,

The speech of the speech, the breath of the breath

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The eye of the eye, the wise renounce,

And when they leave this world, become immortal

Here we see the language of Upaniṣad becomes indirect when the

question is about the thing of the things. Through the potential expression

“ear of ear, eye of eye, mind of mind and speech of speech‟‟,the master

tries to bring the disciple to a plane of existence where language proves

ineffective. The master uses a subtler language within the conventional

language to suggest the nature of reality.

Sri.Saṇkara says that it is called the mind of mind “because the internal

organ is not able to perform its own functions – thinking determination etc,

- unless it is illuminated by the light of consciousness.8

Mind cannot reach there

In the third mantra the inability of mind, sensory organs and motor organs

to reach the real is declared.

Kena U.I, 3)

“The eye does not go there,

Speech does not go, nor mind.

We do not know, we do not understand,

How anyone could teach it.‟‟

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The Guru makes a honest statement here. “We do not understand how

anyone could teach it”. We cannot teach what one should experience.

This implies that the conventional teaching techniques are inadequate in

this plane of wisdom.

Here we can refer the live description of Sri. Dakshinamoorthy teaching his

disciples.

“Wonderful! Beneath the banyan tree the disciples are old aged and the

master is young. The interpretation of master is silence. But the disciple‟s

doubts are well cleared”.

Unique methodology of learning and teaching prevails in the world of

Upaniṣad Vidya. The ChāndogyaUpaniṣad gives ample evidence to prove

this unusual teaching techniques. Oneness of mind of the master and the

disciple brings a change of consciousness. What happens is that “the

doubts and questions disappear and what is left is just a beautiful silence”.

Different from the known

Different from the unknown

In a thought provoking, suggestive language the nature of „that is to be

known or experienced‟ is given in verse 4.

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Kena U.I, 4)

“It is different from the known;

It is different, too, from the unknown;

So we have heard from those of old

Who have revealed it to us.”

The Upaniṣad deals with the nature of ultimate reality. It says that reality is

entirely different from whatever is known at present and at the same time it

shall be entirely different from one that remains unknown. Here we are

reminded ofthe realmof noumina of Immanual Kant. According to Kant “the

thing - in - itself,or noumenon, as something not knowable by the senses,

but as something capable of being known by intellectual intuition, is at least

thinkable. It is a limiting concept, it says to the knowing mind: here is your

limit, you can go no further, here is where your jurisdiction ceases. You can

know only phenomena; the non – phenomenal, the nouminal, the

intelligible is beyond you”9.(Frank Thilly, A history of philosophy 1999,

central publishing house, Allahabad, page 428)

The Upaniṣadic philosophy goes one step forward and proclaims that the

reality is beyond the world of known and unknown. To say that something

is different from known and unknown is a challenge to our common sense

and conventional logical thoughts. Perhaps the Upaniṣad is suggesting

that in spite of using the present methodsfor knowing, „that‟ will still remain

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unknown. Being different from known and unknown, it should be a

transcendental experience beyond such divisions made by mind. Though

the Upaniṣad does not prescribe any definite methodology in knowing

something which is different from the known andunknown,we may say that,

the ultimate reality can be known, but „to know that is to become that‟ as it

is said in Upaniṣad10

.

(B.U.IV.4,25)

“The one who know this becomes fearless Brahman.”

This stage is different from what is known and what is yet unknown.The

knower ceases to exist when he becomes one with reality,transcending the

realms of the known and the unknown.

By which the mind is thought of

Kena U.I, 6)

“What one does not think of by the mind –

By which, they say, the mind is thought of-

Know that as Brahman,

Not what they worship as such”.

This mantra clearly states:„that cannot be thought of,for it is the principle by

which the mind functions‟.

Understanders doesn‟t understand

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Kena U.II,3)

“It is thought by the one to whom it is unthought;

The one by whom it is thought of – her does not know

It is not understood by the understanders;

It is understood by those who do not understand.”

Here in these mantras a language in the form of riddles and negations is

brilliantly experimented to convey something beyond the limit of language.

“It cannot be known, in vain we try to know it. Were it knowable, it would

not be what it is, for it is the eternal subject. Knowledge is limitation,

knowledge is objectifying”11

.The expression „I know‟ is simply a

proclamation of one‟s own ignorance as the mantra says. So the Guru

reveals to the disciple.

Kena U.II,1)

“If you think that „I know it well‟ you know just a little the form of Brahman”.

Commenting on this Eknath Easwaran says. “Because we know reality in a

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partial way and that we know a fraction, however tiny, of reality but the „I‟

that would say „I know truth‟ has already committed the first blunder of

knowing as a separate ego viewing reality as an object. In practical terms,

whenever we think we have known the complete truth we are ofcourse

deluding ours” 12

The „I‟ factor which deludes the individual remains in antakarana as

Ahaṃkāra. This antakaranaacts as a barrier for comprehensive knowledge

setting false sense of separation from the „whole‟. When the nature of truth

is reduced to an opinion ( ) it becomes a false opinion( ).

Again the meaning of this mantra can be compared to the Anekanta Vada

of Jainism. According to Anekantavada a thing has got an infinite number

of characteristics of its own. It is not possible for ordinary people, to know

all the qualities of a thing. To know all the aspects of a thing is to become

omniscient. Here also the Guru warns the disciple that “when one thinks, I

know it well, one knows just a little and if one knows it as a whole then one

cannot communicate because one has become omniscient”.

The usage ‟‟(That is filled in each levels of consciousness) in

mantra 4 of 2nd

chapter leaves a point to ponder. This mantra indeed is an

indicator to what knowledge is. Knowledge is that which gets filled in every

level of consciousness. Then only knowledge becomes comprehensive.

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Kena U.II,4)

In Indian Philosophy levels of consciousness are conceived as varied

states of the single entity „mind‟. “Instinct, reason and superconscious

states – belong to one and the same mind”.13

It becomes clearly evident that the Upaniṣad‟s approach towards

knowledge is deep and comprehensive. It has paved way to endless

discussions in the epistemological history of India. In the book „Theories of

Knowledge‟ Velurri Subbarao tries to compile the problems and theories of

knowledge in Indian Philosophical world, and brings out the astonishing

tradition of epistomoligcal discussion. The book deals with the problems of

knowledge and its validity, theories of valid knowledge according to the

Sāmkhya, the Vedantins, the Visistadvaita, the Madhva, the Mimamsaka,

the Jaina, the Buddhists and the Logician‟s theory of knowledge.

Pandit Srimohan Bhattacharya observes that unless we introduce the

principle of different levels of spiritual competency, the diverse concepts of

knowledge will appear to be inconsistent. 14

Such is the richness of the

Indian epistemological tradition which accommodates mutually

contradicting systems of philosophy.

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Here Now

Conditioning the mind of people for the life after death is the essence of all

organisational religions. History of mankind has witnessed the drastic

conditioning of human mind done by different agencies such as religions,

ruling class, ideologists, social systems etc. Frederic Engels in his essay

„On the history of early Christianity‟ writes “Both Christianity and the

Workers Socialism preach forthcoming salvation from bondage and misery;

Christianity places this salvation in a life beyond, after death, in heaven.

Socialism places it in this world, in a transformation of society15

.. Swami

Vivekananda while discussing the philosophy of Upaniṣadspoints out the

tyranny of priests over the masses. The mass were moved by lures and

threats “They must be frightened, horrified or terrorised and they are your

slaves for ever”.16

The religious, social, and cultural conditioning of

individual mindshas ever been inevitable fetters on the hands of humanity.

But this mantra sees things so differently. It upholds the view that

knowledge about the Self should happen in this very life itself. It should be

noted that for this the Upaniṣad demands an unconditioned mind. (Free

from lure of heaven and threat of hell). The belief in an extra-cosmic God is

not prescribed here. Indirectly the mantra speaks against promises of

rewards and threats of punishments imposed by conventional social

systems. In fact the mantra says that the phenomenon of knowing truth

should happen right here in this world for the truth to be meaningful. The

historical relevance of the Upaniṣadic ideals which stood diametrically

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opposite to the selfish motives of the priestly class could be considered as

a philosophical uprise of the non-priestly class. Surendra Nath Das Gupta

says that such views in Upaniṣads “indicate how toilsome was the process

by which the old ritualistic association could be got rid of, what struggles

and failures the sages had to undergo before they reached a knowledge of

the true nature of Brahman17

. In organisational religions immortality is

granted to human beings as an act of grace of the God. In all Indian

Philosophical Systems (Six systems along with Buddhism and Jainism)

God doesn‟t play a roll in Moksha, Nirvana or Kaivalya etc. Liberation is

attained purely by human effort right from here in this world. The

Upaniṣadicseers uphold life and realisation in „this world‟ itself. We see an

enlightening life-centred philosophy as against the God-centred theology in

the Upaniṣads.

The discussion on mind comes to an end in the 5th Mantra of IV

th Chapter.

Regarding one Self- „Mind seems to go to it and by it, the imagination at

once remembers‟

A mind that is thoroughly trained should feel as if it is nearing ( ) the

reality, the mind become an instrument of constant remembrance of

ultimate reality, which is referred as „Tadvanam‟ ( the beloved)in the 6th

mantra of 4th chapter.

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CHĀNDOGYA UPANIṣAD

„Chāndogya‟ is an Upaniṣad of the same Veda. It contains much

technical information for the use of udgatr, priests who are responsible for

the Udgitha, or loud chanting of the Veda, at the sacrifice. “Chandogas‟ are

chanters of the Vedic metres, (from „Chandas‟ „meter‟ + gai to sing).

Chāndogya means „of the chandogas‟. The ChāndogyaUpaniṣad

considered to beancient and authoritative. The importance of

ChandoygaUpaniṣad can be judged from the fact that Sri Saṇkara has

written a voluminous commentaryonthis and his work onBrahmasutras has

drawn heavily from it, for topics of discussion.

The Upaniṣad comprises eight chapters and each is subdivided into

„Khandas‟ or sections (total 154 khandas) and contains 628 kandikas or

Mantras, all in prose18

. The Upaniṣad contains this stories of Satyakama

(IV, 4) the ardent seeker of truth breaking social conventions and

Shvethakethu to whom Udallaka Aruni, his own father, teaches the subtle

principle behind the whole existence.

Mahāvākya

The Mahāvākya „Tatvamasi‟ (6th Chapter)is in the form of an advice given

by Uddalaka Aruni to his son Svetakethu.

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Mind – pierced with evil

The reference of mind in ChāndogyaUpaniṣad comes first in a mantra

where mind is said to be contemplated as Udgitha.

Then they contemplated the mind as the Udgitha. The Asuras (Demons)

pierced it with evil.

“Then they contemplated the mind as the Udgitha. The Asuras pierced it

with evil. That is why one imagines with it both, what should be imagined

and what should not be imagined”.

The breath, speech, eye, ear and mind are said to be pierced with evil in

the earlier mantras. That is,life is said to be „devasura‟ (divine cum

demonous nature). Man is a combination of daivi sampath (divine qualities)

and Asuri Sampath (demonous tendencies). Mind is the seat of the

experience of all pairs of opposites. It swings from what is good to what is

evil. It goes up to the divine and also falls to the demonous ditch. The

presence of gods and demons in human mind implies the possibility of

good deeds and bad deeds from the same person.

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Contemplation

In the II chapter it is said (C.U. II, 21,4)

“One should contemplate, „I am everything‟ that should be the vow. That

should be the vow”. In the III chapter it is said

(C.U.III-14,1)

Calming oneSelf, one should contemplate it as Tajjalan (Tad- that Ja-born

from La-absorbed back into and An –breathing). In the same mantra it is

said. “The person is made of intention. As is his intention in this world, so

does the person become on departing from here. He should form his

intention.” The word “Krathu” is translated as intention. “Krathu is the will or

intelligence that leads to action19

”. In the first mantra „I‟ is equated to „All

this‟. Here it is advised that mind should be used continuously and

constantly to internalise the truth that „I am everything‟. In the next mantra

also constant meditation of Brahman as Tajjalan is prescribed. Tajjalan

means „That from which everything comes into existence, that by which

everything sustains and into which everything returns. The mantra III, 14,2,

again describes Brahman as an entity made of mind‟. ( )

Again in the same chapter itself it is said

„Regarding oneSelf – contemplate mind as Brahman‟. This reference is

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one among many that unfolds the highest possibility of mind. The mind

which is the house of pair of opposites is itself treated as Brahman. The

inner instrument which is used for thinking, in another way is thought of as

the reality.

The withdrawal of mind

The withdrawal of mind into breath is described in 4th Chapter

(C.U. IV.3.3)

“When one sleeps speech enters the breath, the eye enters the breath, the

ear enters the breath, and the mind enters the breath”.

Here the life principle (Prāna) is shown to be the carrier of all other

principles, such as sensory organs motor organs and mind. While at

waking state the life principle releases there things and while at sleeping

state absorbs them back. Here another implication may be drawn that

when prāna leaves the body at death it carries all these things along. The

whole thing forms into subtle body and survives death. Here also the

plurality gets back into oneness. Or the differentiated re-enters the

undifferentiated state. While discussing Rajayoga Swami Vivekananda

Says that “the sum total of all forces in the universe mental or physical,

when resolved back to their original state is called Prāna….The Prāna is

the vital force in every being. Thought is the finest and highest action of

Prāna….Matter is represented by the ether, when the action of Prāna is

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subtle, this very ether, in the finer state of vibration, will represent

mind”.20

(Complete Works of Vivekananda, Advaita Ashrama, Calcutta,

page 148,150, 151)

Mind the Purifier

Mind and speech are introduced as the purifiers in the mantra IV, 16, 1&2.

It is said.

“The one who purifies is a sacrifice, for as it goes it purifies all this. Since

as it goes it purifies all this it is a sacrifice. Mind and speech are ways to it”.

Here the implication is Yajna (Sacrifice) should be done by purified mind

and purified speech or through Yajna the purification of mind and speech

should happen. The interrelationship of Yajna with mind and speech is the

concern here.

Theory of „Prāna‟

Prāna the life principle and the subordination of all other faculties, internal

or external,to it is established in 10 Mantras (CU V.1, 6 to 15) The opening

verse of the 5th chapter proclaims “Breath as the eldest and Best”

Then comes the story of the triumph of the Prāna (life principle).

A competition happened among the sense organs, motor organs, mind and

Prāna for choosing the one who is the best and who is inevitable for the

rest. The story goes as follows : -

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“Now the bodily functions (Prāna) argued about who was the best. I am the

best”. The bodily functions said to father Prajāpati, „Blessed one, who is

the best of us?‟

He said to them, “The best of you is the one after whose departure the

body seems to be in worst case”.

Speech departed. It stayed away for a year, and when it returned it asked,

„How were you able to live without me‟? “Like the dumb, not speaking, but

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breathing with the breath, seeing with the eye, hearing with the ear,

thinking with the mind. That is how we lived.” Then the eye went back in.

The ear departed and stayed away for a year. When it came back it asked,

„How were you able to live without me?‟ „Like the deaf, not hearing, but

breathing with the eye, thinking with the mind. That is how we lived‟. Then

the ear went back in.

The mind departed and stayed away for a year. When it came back it

asked, „How were you able to live without me?‟ „Like the foolish, without

mind, but breathing with the breath, speaking with speech, seeing with the

eye, hearing with the ear, not thinking with the mind. That is how we lived‟

Then the mind went back in.

The breath (Prāna), intending to depart, dragged together the other bodily

functions as a fine stallion might drag is tethering pegs. They said,

„Blessed one, do not go. You are the best of us. Do not leave‟.

Speech said to it, „In that I am the finest, you are the finest.‟ The eye said

to it, „In that I am the support, you are the support‟

The ear said to it, „In that I am prosperity, you are prosperity.‟ The mind

said to it, „In that I am the dwelling, you are the dwelling.‟

Folk do not call them „speeches‟, „eyes‟, „ears‟, or „minds‟. They call the

„breaths‟. The breath becomes all these.

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The story establishes the superiority of Prāna beyond any doubt. In

Upaniṣadic philosophy the whole universe is composed of two materials,

space and Prāna (Prasna U, V.1,4) “Just as Akasha is the infinite,

omnipresent material of this universe, so is this prāna the infinite,

omnipresent manifesting power of this universe. At the beginning and at

the end of a cycle everything becomes Akasha and all the forces that are

in the universe resolve back into the Prāna.”21

Prāna is the primodial

energy of the universe including biological and physical energies. The

Prāna is the Vital force in every being. In PrasnaUpaniṣad Prāna gives this

instruction to the subordinate principles. “Do not fall into delusion. I

establish and maintain this shaft, dividing myself into five”.

Reviewing these verses, Michael N.Nagler comments. “If we judge a

theory by its explanatory power one of the most successful in the

Upaniṣads is the theory of Prāna. The word may come from the prefix pra-

forth‟ (possibly used here as an intensifier) and the important root is„an‟- „to

breathe‟. As generally used, Prāna means „living energy‟, all the vital signs

by which we try to identify the presence of life are tokens of the capacity of

a body to direct, conserve and employ energy at a high level of complexity.

The Upaniṣadic sages worked out the primacy of Prāna over its various

functions in the body by what we call thought – experiments”.21

The same story describing the possible situationin which the individual

faculties (Indriyas) leave a person one by one, as sight leaves the person

would go blind and so forth, but still alive is elaborated in Bṛhadāranyaka

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Upaniṣad (B.U V.1 1 to 5). The Chāndogya version of this story is

shortened and simplified, and the faculty of procreation is omitted from the

group. The PrasnaUpaniṣad also illustrates an extreamly abridged form of

the story in 4th mantra of 2

nd Chapter.

Mind here is conceived as the evolute, which becomes active by the

primordial energy prāna which energies the mind stuff.

The discussion on mind in the 5th chapter comes to an end when the

contentment of mind and its further effects are referred.

„When the central breath is content, the mind is content when the mind is

content, parjanya rule over is content, when the lightning is content

whatever the lightning and parjanya rule over is content, with the

contentment of that, one is content, with offspring, animals, goodfood,

brightness and the radiance of Brahman” (C.U.V.22,2).

Mind from food

The ChāndogyaUpaniṣad in the 6th chapter introduces the doctrine of the

„formation of mind from food‟. This is an interesting and unique approach of

the Upaniṣad leaves potential possibilities for further enquiries. The verses

enquire about food water and heat which is consumed into the body, the

long discussion is in the form of a dialogue between the Uddalaka Aruni

and his son Svetakethu.

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(C.U.VI.5)

“Food, once eaten, is divided into three. The grossest element becomes

faeces; the middling, flesh; the subtlest, mind. Water, once drunk, is

divided into three. The grossest element becomes urine; the middling,

blood; the subtlest, breath. „Heat, once consumed, is divided into three.

The grossest element becomes bone; the middling, marrow; the subtlest,

speech”.

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“Good lad, the mind is made of food, the breath is made of water,the

speech is made of heat.‟ Blessed one, explain it to me further. I will, good

lad”, he said.

(C.U. VI.6)

“Good lad, when soured milk is churned, the subtle part of it rises to the

top. That becomes butter. In the same way, good lad, when food is eaten,

the subtle part of it rises to the top. That becomes mind. Good lad, when

water is drunk, the subtle part of it rises to the top. That becomes breath.

Good lad, when heat is consumed, the subtle part of it rises to the top.

That becomes speech. „Good lad, the mind is made of food, the breath is

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made of water, the speech is made of heat‟. „Blessed one, explain it to me

further. „I will, good lad‟, he said”.

This is a totally new approach through which it becomes possible to

suppose thatmental aspects are not only to human beings but also to all

animate existence. This approach has its own logic. Here it should be

noted that mind is not conceived as an exclusive entity or as a by-product.

Mind is shown to be formed from food (Anna). Mind which is abstract is

conceived as the subtle part of the concrete existence that is food.

This unique way of approach gives strong platform to the thought that mind

is obliged to food for its meaningful existence. In the Cartesian model mind

is treated as an independent phenomena which has nothing at all to do

with the body phenomena, which Gilbert Ryle humorously criticises as „the

dogma of the Ghost in the Machine‟. Ryle further says that “I hope to prove

that it is entirely false, and false not in detail but in principle22

. The

biologists and materialists consider mind as a bye-product.

Mind brain identity theory sees mind as „the property not of a whole person

or a whole organism but of its brain alone‟23

and K.L.Tuli rightly asserts that

the most extreme form of the mind – brain identity is eliminativism which

advocates eliminating those mental states that cannot be identified with

brain states.

The Upaniṣadic concepts of mind is totally different that it does not

acknowledge mind as a disembodied entity or doesn‟t identify it with brain

or consider it as a by-product or essential property of body.

150

“According to Dandekar (1941/1981), in Vedic literature itself, the term

manas is used in two distinct ways. He notes that Rg Veda, particularly in

57 and 58 sukta of tenth mandala, the term is used in the sense of a

material substance and in Vajasaney-Samhitā 34 the term is used in the

sense of the faculties of the human mind. Dandekar observes that the

substance notion of manas persisted even in the Upaniṣads, Buddhism

and Yoga, and influenced the way the nature and activities of

psychological functions are represented. As he notes,

ChāndogyaUpaniṣad, (VI, 5,4 : 6.1-2) states : „annamayam hi somya

manah‟ i.e., „manas is said to have originated out of the food that we eat”

(p.251). Similarly, in Samkhya, the concept of prakrti represents the

fundamental material principle and 24 tattvas are supposed to have

originated from this. Both mind and matter as differentiated in Western

thought are considered here as two manifestations of prakrti, constituted of

triguna24

.(S.K.Kiran Kumar, Handbook of Indian Psychology Cambridge

university press India Pvt. Ltd. Under Foundation Books imprint, New

Delhi, Page 45)

In the following mantras mind is realistically read as an interconnected

entity, of which the formation and sustenance is directly connected to the

actual intake of food. To prove this doctrine Uddalaka Aruni the father of

Svetakethu does an experiment upon Svetakethuhimself. Uddalaka Aruniin

the succeeding mantras states with firm conviction that „good lad, the mind

is made of food‟. Hearing the same statement twice Svetakethu asks his

father “blessed one, explain it to me further”.

151

Instead of answering,Uddalaka Aruni gives his son a tough experiment

which he himself had to undergo. Svetakethu did undergo the severe

experiment and realised the answer as his own experience. The mode of

instruction is expressed in the mantra as follows.

(C.U.VI, 7 1 to 3)

“Good lad, the person has sixteen fractions. Do not eat for fifteen days, but

drink water as you wish. The breath is made of water. If you do not drink,

your breath will be cut off‟. For fifteen days he did not eat. Then he

approached him, saying, „Father, what shall I say?‟ Rig verses, Yajus

verses and Saman verses, good lad; he said. They do not come clear to

me, father. He said to him. “Good lad, just as when only one ember, the

size of a firefly, is left of a great fire, it cannot burn anything big, now that

152

you, good lad, have only one fraction left of your sixteen fractions, you

have not the strength for the Vedas. Eat, and you will understand me‟. He

ate, then approached him. Then he understood whatever he asked him. He

said to him, „Good lad, just as when only one ember, the size of a firefly, is

left of a great fire, one can make it blaze up by feeding it with grass, and

then it can burn something big. So good lad, one fraction was left of your

sixteen fractions: when fed with food, it blazed up, and so you have the

strength for the Vedas. Good lad, the mind is made of food, the breath is

made of water, the speech is made of heat. Then he understood his

teaching : he understood”.

This experiment is not imposed on Svetakethu for eliciting any theories, but

he accepts it wholeheartedly. The striking thing is that the seeker himself is

ready to undergo any tough experiments so that he can experience the

universal fact. Reinforcing theories by direct experience is the methodology

used here.

Mind bound by Prāna

Mind bound by prāna is referred in the sixth chapter

(C.U.VI.8, 2)

153

“Just as a bird, tied by a thread, files in every direction but, failing to reach

a home elsewhere, returns to its bondage, so, good lad, the mind files in

every direction by, failing to reach a home elsewhere, returns to the breath.

For good lad, the mind is bound to breath”.

Here the simile used is capable of explaining the situation. The bondage of

mind with the vital energy is beautifully depicted in this verse. When the

person departs, his speech enters into mind, his mind into breath, his

breath into heat, his heat into the highest deity.

(C.U VI, 8, 6)

Worship mind

“Mind is the Self, mind is the world, mind is Brahman, worship mind

(C.U.VII.3.1). This is yet another mantra that treats mind as the highest.

The mantra says that mind is everything as well as everything is mind. The

mantra puts mind at the apex and declares that mind is Brahman, the

ultimate reality itself. Hence worshipping mind becomes worshiping

Brahman.

154

(C.U.VII.3,1)

“Mind is greater than speech. Just as a fist encloses two myrobalans or

two jujubes or two terminally seeds, mind encloses both speech and name.

When one thinks with the mind, “Let me recite mantras,” one chants;‟ when

one thinks, “Let me perform actions (karman)”, one performs actions; when

one thinks, “Let me wish for sons and animals”, one wishes for sons and

animals; when one thinks, “Let me wish for this world and that one”, one

wishes for this world and that one. Mind is the Self; mind is the world; mind

is Brahman, Worship mind”.

The mantra demonstrates as well as insists upon the inevitability of mind

for everything, thought, action as well as achievements. One thing that

needs to be highlighted here is that the mantra comes as a part of

description where a sequential order of speech, mind, will, intelligence,

meditation, understanding, strength, food, water, heat, space, memory,

hope and breath is prescribed. In the discussion between Narada and

Sanalkumara, importance is given to the ascending order of these

phenomena in life.

In the continuing discussion it is said that sankalpa (will) is greater than

mind. As Valerie Roebuck notes, “The key words in this chapter are

155

derived from the verb „klp‟ – to shape something in accordance with …..,

to make suitable”25 (Valerie J Roebuck, The Upaniṣad, Penguin Books,

Page 214). Samkalpa (will) is the faculty that shapes the intentions and

enables them for action. “Will is greater than mind. When one wills

(Samkalpayate), one thinks; then one utters speech – one utters it as

names. In name the mantras become one, and in the mantras actions

become one…. This is will, worship will”.(C U VII. 4; 1-2)

The previous mantra prescribes to worship mind. This mantra goes a step

further and prescribes to worship the will that makes mind think. It can be

boldly said that many interpretations can be unfolded from this mantras.

The discussion progresses by prescribing intelligence as greater than will.

“Intelligence (citta) is greater than will. When one reflects (cetayati), one

wills; then one thinks; then one utters speech-one utters it as names. In

name the mantras become one, and in the mantras actions become one…

Intelligence is the sole end of these; intelligence is their Self; intelligence is

their basis. Worship intelligence.”

Then meditation is said to be greater than intelligence.

Then comes understanding

The discussion in its last phase introduces memory and hope and ends

where breath is placed at the top in the hierarchy. Here appears a beautiful

mantra which reads as follows:

156

(C.U.VII,23,1)

“Abundance is happiness. There is no happiness in smallness.

Abundance is happiness. You must seek to know abundance”.

And abundance is defined as the state “Where one does not see another,

does not hear another, does not know another”,

(C.U.VII,24,1)

“Where one does not see another, does not hear another, does not know

another, that is abundance. Where one sees another, hears another,

knows another, that is smallness. Abundance is immortal: smallness is

mortal”.

157

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1. Bhagavat Gita 10:22

2. Harshananda, Holy Scriptures Sri Rama Krishna Math, Mylapore,

Madras, Page 31

3. Dr.K.A.Ravindran, Veda Society and Modernity – Edited, Kadavallor

AnyonyaparIshath publication page 32

4. Dr.K.A.Ravindran, Veda and Societyand Modernity – Edited,

Kadavallor AnyonyaparIshath publication page33.

5. Swami Atmaprajñānanta Saraswathi – D K world, New Delhi

110015, page 108.

6. Swami Gambhirananda, KenaUpaniṣad, Advaita Ashrama, Culcutta,

preface to first edition.

7. N.C.Panda mind and Super mind. D.KPrintworld (P) Ltd. New Delhi,

page 151

8. KenaUpaniṣad with the commentary of Saṇkaracharya. Translated

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9. Frank Thilly, A history of philosophy 1999, central publishing house,

Allahabad, page 428

10. (B.U.IV.4,25)

158

11. Swami Vivekananda, Complete works of Vivekananda Vol.II,

Advaitha Asrama, Calcutta, page 82

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16. Swami Vivekananda, Complete Works of Vivekananda Vol.I, page

450

17. Surendra Nath Das Guptha, A history of Indian Philosophy, Motilal

Banarasidas publishers Pvt. Ltd., Delhi pages 44)

18. Swami Harshananda, A Concise Encyclopedia on Hinduism. Sri

Ramakrishna Math, Madras.

19. Valerie J Roebuck, the Upaniṣads, Penjuin Classic, Page 16.

20. Complete Works of Vivekananda, Vol.I Advaita Asrama, Culcutta,

page 147.

21. Michael N Nagler – in the after world of „The Upaniṣads‟ of Eknath

Easwaran – page 305 -306

22. Gilbert Ryle- The Concept of Mind, penguin books, page 17

159

23. K.L.Tuli, Mind in everyday life and Co gnitive Science, Cyber Tech

Publishers, New Delhi 110002, page 48

24. S.K.Kiran Kumar, Handbook of Indian Psychology Cambridge

university press India Pvt. Ltd. Under Foundation Books imprint,

New Delhi, Page 45

25. Eknath Easwaran, The Upaniṣads Jaico Publishing house, Mumbai,

Page 367)of Hinduism, Rama Krishna Math, Banglore, page 424