छान्दोग्य उपनिषद

chhandogy upanishad
chhandogy upanishad ka avaran prishth|200px|center
vivaran	'chhandogy upanishad' prachinatam das upanishadoan mean navam evan sabase brihadakar hai. nam ke anusar is upanishad ka adhar chhand hai.
adhyay	8 (ath)
prakar	mukhy upanishad
sambandhit ved	samaved
sanbandhit lekh	upanishad, ved, vedaang, vaidik kal, sanskrit sahity
any janakari	samaved ki talavakar shakha mean chhandogy upanishad ko manyata prapt hai. isamean das adhyay haian. isake antim ath adhyay hi chhandogy upanishad mean liye gaye haian.

chhandogy upanishad (aangrezi: Chandogya Upanishad) samavediy chhandogy brahman ka aupanishadik bhag hai, jo prachinatam das upanishadoan mean navam evan sabase brihadakar hai. samaved ki talavakar shakha mean is upanishad ko manyata prapt hai. isamean das adhyay haian. isake antim ath adhyay hi is upanishad mean liye gaye haian. yah upanishad paryapt b da hai. nam ke anusar is upanishad ka adhar chhand hai. isaka yahaan vyapak arth ke roop mean prayog kiya gaya hai. ise yahaan 'achchhadit karane vala' mana gaya hai. sahityik kavi ki bhaanti rrishi bhi mool saty ko vividh madhyamoan se abhivyakt karata hai. vah prakriti ke madhy us paramasatta ke darshan karata hai. isamean Omkar ('Om') ko sarvottam ras mana gaya hai.

pratham adhyay

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pratham adhyay mean terah khand haian. inamean 'sam' ke sar roop 'Omkar' ki vyakhya ki gayi hai tatha 'Omkar' ki adhyatmik, adhidaivik upasanaoan ko samajhate hue vibhinn svaroopoan ko spasht kiya hai. is adhyay ke pratham khand mean bataya gaya hai ki Omkar sarvottam ras hai. sarvapratham udgata 'Om' ka uchcharan karake samagan karata hai. vah batata hai ki samast praniyoan aur padarthoan ka ras athava sar prithvi hai. prithvi ka sar jal hai, jal ka ras aushadhiyaan haian, aushadhiyoan ka ras purush hai, purush ka ras vani hai, vani ka ras sam hai aur sam ka ras udgith 'Omkar' hai. yah oankar sabhi rasoan mean sarvottam ras hai. yah paramatma ka pratik hone ke karan 'upasy' hai. jis prakar stri-purush ke milan se ek-doosare ki kamanaoan ki poorti hoti hai, usi prakar is vani, pran aur rricha tatha sam (gayan) ke sanyog se 'Omkar' ka srijan hota hai. 'Omkar' anubhooti-jany hai, jise aksharoan ke gayan se anubhav kiya jata hai. yah aksharabrahm ki hi vyakhya hai.

dvitiy adhyay

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doosare adhyay mean 'sam' ko shreshthata se jo date hue vibhinn prakar ki upasanaoan ka varnan kiya gaya hai. is adhyay mean chaubis khand haian. in khandoan mean 'panchavidh' aur 'saptavidh' sam ki upasana pranaliyoan ka varnan hai. is adhyay ke pratham khand mean sam ki sampoorn upasana ko shreshth bataya gaya hai. sansar mean jo kuchh bhi shreshth hai, vah 'sam' hai. is prakar jo sam ki upasana karate haian, unhean shreshth dharm ki shighr prapti hoti hai. jabaki doosare khand mean sam ka bhav sadhutapoorn-sadashayatapoorn bataya gaya hai. 'udgith' hi sam he. oordhv lokoan mean paanch prakar se sam ki upasana ki jati hai. prithvi ko 'hiankar', agni ko 'prastav,'antariksh ko 'udgith' aur adity ko 'pratihar' tatha dyulok ko 'nidhan' mana jata hai. isi prakar adhomukh lokoan mean bhi paanch prakar se sam ki upasana ki jati hai. yahaan svarg 'hiankar' hai, adity 'prastav' hai, antariksh 'udgith' hai, agni 'pratihar' hai aur prithivi 'nidhan' hai. panchavidh sam ki upasana se oordhv aur adholokoan ke samast bhog sahaj prapt ho jate haian.

tritiy adhyay

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is adhyay mean adity ko hi parabrahm manakar vividh roopakoan dvara usake svaroop ka varnan kiya gaya hai. is adhyay mean 19 khand haian. pahale se paanchavean tak ke khand mean bataya gaya hai ki adity hi parabrahm haian. in paanch khandoan mean adity ke poorv, dakshin, pashchim v uttar bhagoan tatha urdhv mean sthit rasoan ki vyakhya madhumakkhiyoan ke chhatte ke roopak dvara ki gayi hai. rrishi ka kahana hai ki soory ke samast drishy, sthool rangoan (saptarang) ke sath sookshm chetana pravah se ju de haian. 'Omkar' roop yah adity hi devoan ka madhu hai. samast vedoan- rrigved, samaved, yajurved aur atharvaved- ki rrichaean hi madhumakkhiyaan haian, charoan ved pushp haian aur som hi amrit-roop jal hai. is brahmand mean adity ki jo drishy prakriya chal rahi he, usake pichhe chaitany ka sankalp athava adesh hi kary kar raha hai.

chaturth adhyay

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is adhyay mean satrah khand haian. pratham tin khandoan mean raja janashruti aur ga divan raikv ka sanvad hai. un sanvadoan ke madhyam se raikv raja janashruti ko 'vayu' aur 'pran' ki shreshthata ke vishay mean batata hai. chaturth se navam khand tak jabala-putr satyakam ki katha hai, jisamean vrishabh, agni, hans aur jal pakshi ke madhyam se 'brahm' ka upadesh diya gaya hai aur dasham se satrahavean khand tak satyakam jabal ke shishy upakosal ko vibhinn agniyoan dvara tatha ant mean achary satyakam dvara 'brahmajnan' diya gaya hai tatha yajn ka brahma kaun hai, is or sanket kiya hai.

pancham adhyay

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is adhyay mean 'pran' ki sarvashreshthata evan panchagni vidya ka vishad varnan kiya gaya hai. sath hi agni ka mahattv, jiv ki gati, 'atma' par satyakam jabal, shvetaketu aur pravahan ka sanvad tatha jivan-jagat ke goodhatam vishayoan ka saral bhashy prastut kiya gaya hai. is adhyay mean chaubis khand haian. isake pratham khand mean sharir mean pranatattv ki sarvashreshthata ke bare mean bataya gaya hai. is sharir mean jo sthan 'pran' ka hai, vah kisi any indriy ka nahian hai. ek bar sabhi indriyoan mean apani-apani shreshthata ko lekar vivad chhi d gaya. tab sabhi ne prajapati brahma se nirnay janana chaha ki sarvashreshth kaun hai? is par prajapati ne kaha ki "tumasean se jisake dvara sharir chho d dene par vah nishchesht ho jaye, vahi shreshth hai." sabase pahal vani ne, usake bad chakshu ne, phir kanoan ne, phir man ne sharir ko bari-bari se chho da, kintu har bar sharir ka ek aang hi nishchesht hua. shesh sharir sakriy bana raha. jaise vani ke jane se vah gooanga ho gaya, chakshu ke jane se andha ho gaya, kanoan ke jane se bahara ho gaya aur man ke jane se balak-roop-jaisa ho gaya, par jivit raha aur apane sare kary karata raha, kintu jab 'pran' jane laga, to sari indriyaan shithil hone lagian. unhoanne ghabarakar pran ko roka aur usaki sarvashreshthata ko svikar kar liya.

shashth adhyay

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brahmrrishi aruni-putr uddalak ne apane putr shvetaketu ko saty-svaroop 'brahm' ko vividh udaharanoan dvara samajhaya tha aur srishti ke srijan ki vidhivat vyakhya ki thi. is adhyay mean usi ka vivechan kiya gaya hai. is adhyay mean solah khand haian. pahale aur doosare khand mean jagath ki utpatti ke vishay mean bataya gaya hai. apane putr shvetaketu ko samajhate hue brahmrrishi uddalak ne kaha ki srishti ke prarambh mean ek matr 'sath' hi vidyaman tha. phir kisi samay usane apane apakoan anek roopoan mean vibhakt karane ka sankalp kiya. usake sankalp karate hi usamean se 'tej' prakat hua. tej mean se jal prakat huaan sankalp dvara prakat hone vale us 'tej' ko ved mean 'hiranyagarbh' kaha gaya hai. srishti ka mool kriyashil pravah yah 'jalatattv' hi hai, jo tej se prakat hota hai. us jal ke pravah se atisookshm kan bane aur kalantar mean yahi sookshm kan ekatr hokar prithvi ka karan bane. prarambh se srishti-srijan ki pahali ahuti dyulok mean hi huee thi. usi mean vidyaman 'sath' se 'tej' aur tej se 'jal' ki utpatti huee thi tatha jal ke sookshm padarth kanoan ke sammilan se prithvi ka nirman hua tha. dharati se ann ka utpadan hua tatha doosare charan mean soory utpann hua.

saptam adhyay

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is adhyay mean chhabbis khand haian. in shabdoan mean 'brahm' se 'pran' tak ki vyakhya prastut ki gayi hai. 'brahm' ki vastavik sthiti kya hai, us par prakash dala gaya hai. ek se pandrahavean khand tak mean 'brahm ka yatharth ras kya hai?' isaka varnan kiya gaya hai. in khandoan mean rrishi sanatkumar narad ko 'pran' ke saty svaroop ka jnan karate haian. narad ji charoan vedoan, itihas, puran, nrity, sangit adi vidyaoan ke jnata the. unhean apane jnan par garv tha. ek bar unhoanne sanatkumaraji se 'brahm' ke bare mean prashn kiya, to unhoanne narad ji se yahi kaha ki "ab tak apane jo jnan prapt kiya hai, vah sab to brahm ka nam-bhar hai." unhoanne kaha- "nam ke oopar vani hai; kyoanki vani dvara hi nam ka uchcharan hota hai. ise brahm ka ek roop mana ja sakata hai. vani ke oopar sankalp hai; kyoanki sankalp hi man ko prerit karata hai. sankalp ke oopar chitt hai; kyoanki chitt hi sankalp karane ki prerana deta hai. chitt se bhi oopar dhyan hai; kyoanki dhyan lagane par hi chitt sankalp ki prerana deta hai. dhyan se oopar vijnan hai; kyoanki vijnan ka jnan hone par hi ham saty-asaty ka pata lagakar labhadayak vastu par dhyan kendrit karate haian. vijnan se shreshth bal hai aur bal se bhi shreshth ann hai; kyoanki bhookhe rahakar n bal hoga, n vijnan hoga, n dhyan lagaya ja sakega."

ashtam adhyay

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is adhyay mean sharir mean sthit atma ki ajarata-amarata ka vivechan kiya gaya hai. is adhyay mean pandrah khand haian. ek se chhah khand tak ke khand mean 'sharir mean atma ki sthiti ke bare mean bataya gaya hai. in chhah prarambhik khandoan mean sharir ke bhautik svaroop mean atma ki sthiti ka varnan kiya gaya hai aur hriday tatha akash ki tulana ki gayi hai. yahaan atma ke is prasang ko guru-shishy parampara ke madhyam se abhivyakt kiya gaya hai. guru apane shishyoan se kahata hai ki "manav-hriday mean atyant sookshm roop se 'brahm' vidyaman rahata hai." 's va esh atma hridi tasyaitadev nirookthan hridyayamiti tasmaddhadathamaharaharva evanvitsvarg lokameti॥3/3॥' arthath vah atma hriday mean hi sthit hai. 'hriday' ka arth hai- 'hridi ayamh'- vah hriday mean hai. yahi atma ki vyutpatti hai. is prakar jo vyakti atmatattv ko hriday mean janata hai, vah pratidin svargalok mean hi gaman karata hai. vastav mean jitana b da yah akash hai, utana hi b da aur vistrit yah chidakash hriday bhi hai. is hriday mean atyant sookshm roop mean 'atma' nivas karata hai. yah sharir samay ke sath-sath jarjar hota chala hai aur ek din vriddh hokar mrityu ka gras ban jata hai. isilie sharir ko nashvar kaha gaya hai, parantu is sharir mean jo 'atma' vidyaman hai, vah kabhi nahian marata. vah n to jarjar hota hai, n vriddh hota hai aur n marata hai.

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adhar

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shrutiyaan

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