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The volumes 4.10 through 4.15 of Chandogya Upanishad present the third conversational story through a student named 'Upakosala'. The boy Satyakama Jabala described in volumes 4.4 through 4.9 of the text, is declared to be the grown up Guru (teacher) with whom Upakosala has been studying for twelve years in his Brahmacharya .
A Vedic school is named after him, as is the influential ancient text Jābāla Upanishad – a treatise on Sannyāsa (a Hindu monk's monastic life). [4] Upakosala Kamalayana was a student of Satyakama Jabala, whose story is also presented in the Chhāndogya Upanishad. [5] Satyakāma Jābāla's teacher Gautama gives him the name Patan.
The case of Svetaketu appears in three principal Upanishads, namely, the Brhadaranyaka Upanishad S. 6.2.1 to 6.2.8, Chandogya Upanishad S.5.3 and in the Kausitaki S.1. Svetaketu is the recipient of the knowledge enshrined in the mahavakya which appears in the sixteen chapters of the 6th section (Prapathaka) of the Chandogya Upanishad.
In the Upanishad, verse 2.2.2, the Mundaka Upanishad claims that Atma-Brahma is real. [46] Verse 2.2.3 offers help in the process of meditation, such as Om . Verse 2.2.8 claims that the one who possesses self-knowledge and has become one with Brahman is free, not affected by Karma , free from sorrow and Atma-doubt, he who is happy.
The Chandogya Upanishad (Sanskrit: ... IAST: Chāndogyopaniṣad) is a Sanskrit text embedded in the Chandogya Brahmana of the Sama Veda of Hinduism. [1] ...
The Chandogya Upanishad, which belongs to the Kauthuma Śākhā of the Sāma Veda, conceives the whole universal activity of creation as a kind of yajna ('sacrifice') where everything is connected; this sacrifice/knowledge is known as the Panchagni vidyā. The activity of creation (or of manifestation of any object) begins with the birth of the ...
Dahara-vidya is described in six brief passages in the Chandogya Upanishad.Sankara explains that for persons who have realized the unity of the Self, there is absence of the idea of 'traveler', 'travel' and 'destination', and on the cessation of the causes for continuance of the traces of ignorance etc. they merge in their own self; Brahman who is devoid of direction, location, qualities ...
Her philosophical views were also mentioned in the Chandogya Upanishad. [1] Gargi, as Brahmavadini, composed several hymns in the Rigveda (in X 39. V.28) that questioned the origin of all existence. [6] [16] [17] The Yoga Yajnavalkya, a classical text on Yoga, is a dialogue between Gargi and the sage Yajnavalkya. [18]