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One of the 鲍辫补苍颈峁�a诲蝉, Ch膩ndogya gives an elaborate study about the identification of the Atman or the Brahman. There are many replacers found in the 颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 Consciousness is an attribute of the pure self or the ultimate reality. This is clearly illustrated by the Ch膩ndogya-耻辫补苍颈峁�a诲 in the dialogue between the teacher Praj膩pathi and his pupils. The central idea of the 颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 is that a person who is completely interested in doing the actions in order to fulfil his desires, should give some time, energy and attention first to the practice of the 耻辫腻蝉补苍补蝉 and then to the realization of 膧tmavidya. The seer of the Upani峁�ad says that the aim of the seeker should be to understand the self within.

One of the acute observations of our ancient sages made in this Upani峁�ad is concerned with the fact that in the process of attention we always hold our breath. It is seen neither to breathe out nor to breathe in.^[1] Our attention is concentrated with action and it cannot be diverted to other processes. When the disciple asks the teacher replies, the universe without is equated with the self within. The teacher further proceeds and asserts that this self, the consciousness, does not age with the aging of the body, nor is it killed when the body is killed. It is free from hunger and desire. The teacher also declares that the fruits of Vedic rituals are transitory, but the understanding of the Atman is imperishable, immortal, and fearless. It is declared that the Supreme Self is of the nature of pure consciousness. The seeker who realizes this merges him to the state of deep sleep. The pleasures and pains of waking life and of dream life do not touch one who is in deep sleep.

In that condition of deep sleep, one is in the pure state consciousness which is free from evil, free from sorrow, free from hunger and thirst and free from death:

tadyatraitat 蝉耻辫迟补岣� 蝉补尘补蝉迟补岣� samprasanna岣� svapna峁僴avij膩n膩tyasu 迟补诲腻 苍腻岣嵞�峁３懿踽箾p迟辞 bhavati ta峁僴aka艣canana p膩pm膩 sp峁浥沘ti tejas膩 hi 迟补诲腻 sa峁僷anno bhavati || ^[2]

When Virocana and Indra who represents the gods and demons to find out from 笔谤补箩腻辫补迟颈 the means to attain this state of serenity, the teacher clarifies the doubts of pupils and asserts that the embodied self is held by pleasure and pain. It is implied that the individual self moves in waking and dream states and experiencing various feelings consequently; and it remains restless. In the state of deep sleep, mind remains in real peace having regained with Brahman. It is just like a bird tied by a string. It flies to different directions and when it finds no resting place it returns to its own place.

Also, the mind after flying to various directions and when it finds no resting place and it also settles down at the 辫谤腻峁嘺, because it is bound to 辫谤腻峁嘺:

sa yath膩 艣补办耻苍颈岣� 蝉奴迟谤别峁嘺 辫谤补产补诲诲丑补岣� 诲颈艣补峁� 辫补迟颈迟惫腻 anyatra 腻测补迟补苍补峁� alabdhv膩 bandhanameva up膩艣rayata eva峁� khalu somya, tanmano诲颈艣补峁兓寰迸洸贯箖 辫补迟颈迟惫腻 anyatra 腻测补迟补苍补峁� alabdhv膩 辫谤腻峁嘺meva up膩艣rayate 辫谤腻峁嘺bandhana峁� hi somya mana iti || ^[3]

When one identifies oneself with the whole universe, rather than with one鈥檚 body, all the worlds and desired objects are found inside him. This identification of the Atman the individual self, with the Brahman, the Universal Self is the state of pure consciousness. The Universal Self is the centre of all other states of consciousness. Brahman is the Universal Spirit, and also the essence of the individual self. The knowledge of Brahman is known only through Atman. Brahman is Atman. The whole universe is Brahman.

This soul of mine within the heart is only Brahman.

mano brahmetyup膩s墨tetyadhy膩tma math膩dhidaivatam膩k膩艣o brahmetyubhayam膩di峁ａ弓a bhavatyadhy膩tma峁僣膩dhidaivata峁� ca || ^[4]

The B峁沨ad膩ra峁噛aka-耻辫补苍颈峁�a诲 asserts the ideas of ayam膩tm膩 产谤补丑尘腻, aha峁� 产谤补丑尘腻smi and the resemblance of these ideas can be seen with tattvamasi, ie 鈥榶ou are that鈥�. This is the teaching of 膧谤耻峁噄 to 艢惫别迟补办别迟耻. Again he explains that mind is just as a bird tied to a string having flown in several directions and finding no support for rest anywhere, settles down at the place to which it is fastened. In the same manner, the mind flying in several directions and finding no resting place settles down at the life breath. That is the living self characterized by mind. The 颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 expounds mind as higher knowledge. It begins 鈥榯he Mind is Brahman鈥� and expounds 耻辫腻蝉补苍补蝉 on Mind and 腻办腻艣补, space, ether as Brahman. 鈥楤rahman is 腻办腻艣补鈥�; and one should meditate that the same Brahman has four feet, speech, breath, sight and hearing. This is the reference to the body. This is two-fold, with regard to the body and to the gods. The formation of mind and mental strength is developed by food into sixteen parts.

The mental strength is developed through food and divisible into sixteen parts. Because everything is made up of food. It is;

annasya bh奴ktasya yo a峁噄峁ａ弓ho 诲丑腻迟耻岣�, sa manas墨 艣aktimadh膩t | s膩 annopacit膩 尘补苍补蝉补岣� 艣补办迟颈岣� 峁�o岣峚艣adh膩 pravibhajya puru峁�asya kal膩tvenanirdidik峁�it膩 | 迟补测腻 manasyannopaci迟补测腻 艣膩kty膩 峁�o岣峚艣adh膩 pravibhakty膩 蝉补峁儁耻办迟补岣� tatv膩nk膩ryak膩ra峁嘺sa峁僩h膩talak峁�a峁噊 j墨vavi艣i峁ａ弓a岣� 辫耻谤耻峁�a岣� 峁�o岣峚艣补办补濒补 ucyate, yasy膩峁� 蝉补迟测腻峁� 诲谤补峁ａ弓腻 艣谤辞迟腻 mant膩 boddh膩kart膩vij帽膩t膩 sarvakriy膩 蝉补尘补谤迟丑补岣� 辫耻谤耻峁�o 产丑补惫补迟颈岣� | h墨yam膩n膩ya峁� ca yasy膩峁� s膩marthyah膩ni岣� | vak峁�yati ca 鈥�ath膩nnasy膩yai诲谤补峁ａ弓腻鈥� (7.9.1) ityadi | sarvasya k膩ryak膩ra峁嘺sya 蝉腻尘补谤迟丑测补峁� mana岣�k峁泃ameva | m膩nasena hi balena sampann膩 balinod峁浥泍ante lokedhy膩n膩h膩r膩艣ca kecit, annasya sarv膩tmakatv膩t, ata岣� annak峁泃a峁� 尘腻苍补蝉补峁� v墨ryam || ^[5]

The other is referred to the gods of Fire, Wind, Sun and Quarters (诲颈艣补岣�). Speech is a foot of Brahman; it shines and glows with fire as light. Breath is a foot of Brahman. It shines and glows with air as light. Sight is a foot of Brahman and shines and glows with sun as light. And hearing is a foot of Brahman and shines and glows with quarters as light.

Footnotes and references:

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[1]:

颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 I.3.4-tasm膩t辫谤腻峁嘺nnanap膩nann峁沜amabhivy膩harati ||

[2]:

Ibid -8.6.3

[3]:

Ibid -6.8.2

[4]:

Ibid -3.18.1

[5]:

颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 艢腻苍办补谤补产丑腻峁�y补-7