by Swami Lokeswarananda | 165,421 words | ISBN-10: 8185843910 | ISBN-13: 9788185843919
This is the English translation of the Chandogya-upanishad, including a commentary based on Swami Lokeswarananda’s weekly discourses; incorporating extracts from Shankara’s bhasya. The Chandogya Upanishad is a major Hindu philosophical text incorporated in the Sama Veda, and dealing with meditation and Brahman. This edition includes the Sanskrit t...
तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ ८.११.१ ॥
tadyatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṃ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa nāha khalvayamevaṃ sampratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti || 8.11.1 ||
4. ‘The body may be killed but the other is not killed. Nor is the dream body lame if the body is lame. Nevertheless, in dreams it may seem as if people are killing him; it may seem as if people are chasing him; it may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this.’ Prajāpati said: ‘Indra, it is so. I will explain the matter to you again. Stay here another thirty-two years.’ Indra lived another thirty-two years there. Then Prajāpati said to him—
Asya vadhena na hanyate, [the dream body] is not killed when [the body] is killed; na asya srāmyeṇa srāmaḥ, nor is it lame with [the body’s] lameness; tu, nevertheless; enam eva ghnanti, as if they are killing him; vicchādayanti iva, as if they are chasing him; apriyavettā iva bhavati, as if there is something unpleasant; api roditi iva, as if he is even weeping; āham ātra bhogyam na paśyāmi iti, I see nothing good in this; evam eva eṣaḥ, it is like that; maghavan, O Maghavan; iti ha uvāca, [Prajāpati] said; etam tu eva bhūyaḥ anuvyākhyāsyāmi, I will explain it once again; te, to you; vasa, stay here; aparāṇi dvātriṃśatam, another thirty-two; varṣāṇi iti, years; saḥ, he [Indra]; ha aparāṇi dvātriṃśatam varṣāṇi, for another thirty-two years; uvāsa, lived there; tasrnai ha uvāca, [Prajāpati] said to him. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section.
Indra says to Prajāpati, ‘Sir, if your original statement is true that the Self is without any shortcomings and it never changes, then the dream self cannot be the real Self.’ Prajāpati’s first premise was that the Self was apahatapāpmā, without any limitations. Pāpa has a very comprehensive meaning. It is not just ‘sin.’ It may also mean weakness, shortcoming, or limitation.
So in the light of this premise Indra has come back.