॥ अष्टमोऽध्यायः ॥अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति ॥ ८.१.१ ॥
In plain words
Now in this city of Brahman there is a small lotus dwelling, and within it a small space. What is within that is to be sought out; that indeed is to be understood.
The commentators
Chāndogyopaniṣadbhāṣyam· Leaf 7.283· bhāṣya
द्यपि दिग्देशकालादिभेदशून्यं ब्रह्म 'सत्...एकमेवाद्वितीयम्' 'आत्मैवेदं सर्वम्' इति षष्ठसप्तम्योरधिगतम्, तथापि इह मन्दबुद्धीनां दिग्देशादिभेदवद्वस्त्विति एवंभाविता बुद्धिः न शक्यते सहसा परमार्थविषया कर्तुमिति, अनधिगम्य च ब्रह्म न पुरुषार्थसिद्धिरिति, तदधिगमाय हृदयपुण्डरीकदेशः उपदेष्टव्यः । यद्यपि सत्सम्यक्प्रत्ययैकविषयं निर्गुणं च आत्मतत्त्वम्, तथापि मन्दबुद्धीनां गुणवत्त्वस्येष्टत्वात् सत्यकामादिगुणवत्त्वं च वक्तव्यम् । तथा यद्यपि ब्रह्मविदां स्त्र्यादिविषयेभ्यः स्वयमेवोपरमो भवति, तथाप्यनेकजन्मविषयसेवाभ्यासजनिता विषयविषया तृष्णा न सहसा निवर्तयितुं शक्यत इति ब्रह्मचर्यादिसाधनविशेषो विधातव्यः । तथा यद्यप्यात्मैकत्वविदां गन्तृगमनगन्तव्याभावादविद्यादिशेषस्थितिनिमित्तक्षये गगन इव विद्युदुद्भूत इव वायुः दग्धेन्ध- न इव अग्निः स्वात्मन्येव निवृत्तिः, तथापि गन्तृगमनादि- वासितबुद्धीनां हृदयदेशगुणविशिष्टब्रह्मोपासकानां मूर्धन्यया नाड्या गतिर्वक्तव्येत्यष्टमः प्रपाठक आरभ्यते । दिग्देशगु- णगतिफलभेदशून्यं हि परमार्थसदद्वयं ब्रह्म मन्दबुद्धीनाम्- सदिव प्रतिभाति । सन्मार्गस्थास्तावद्भवन्तु ततः शनैः पर- मार्थसदपि ग्राहयिष्यामीति मन्यते श्रुतिः—
In plain words
Although the sixth and seventh chapters have already established that the absolute reality is pure existence, one without a second, and that the Self is indeed all this—utterly free from limitations of direction, space, and time—the minds of those with untrained intellects are deeply conditioned to believe that only physical things existing in space and time are real. Such minds cannot suddenly grasp the formless, ultimate truth. Yet, without realizing this truth, the ultimate goal of human life cannot be reached. Therefore, to help them realize it, the scripture must first teach them to focus on a physical locus: the lotus of the heart. Furthermore, although the true Self is attribute-less and realized only through unconditioned awareness, those of simpler minds need qualities to hold onto; thus, the scripture attributes to the Divine qualities like true desire and perfect resolve. Similarly, while a realized sage naturally turns away from worldly pleasures, the deep-seated cravings built up over countless lifetimes cannot be dissolved in an instant; therefore, the scripture prescribes systematic disciplines like celibacy. Finally, though a sage who knows the oneness of the Self has no need for a journey, a path, or a destination—dissolving quietly into their own true nature like lightning in the sky, like the wind settling into stillness, or like a fire that has consumed its fuel—those whose minds are still conditioned by the idea of a spiritual journey, and who meditate on the qualified Divine within the heart, still require a path of departure through the crown of the head. It is to teach this path that the eighth chapter begins. To the unawakened, the non-dual, unconditioned absolute seems like nothingness. The scripture, in its compassion, thinks: 'Let them first step onto the path of devotion and discipline; from there, I will gradually lead them to the realization of the absolute truth.'
Close to the Sanskrit
Even though Brahman, which is devoid of distinctions of direction, space, time, etc., is understood in the sixth and seventh chapters as 'Existence... one only without a second' and 'All this is indeed the Self', nevertheless, here, for those of dull intellects whose minds are conditioned to think that a real thing must possess distinctions of direction, space, etc., the mind cannot suddenly be made to have the ultimate truth as its object; and without attaining Brahman, there is no accomplishment of the human goal; therefore, for the attainment of that, the space of the lotus of the heart must be taught. Even though the reality of the Self is the sole object of right knowledge of existence and is without qualities, nevertheless, because the possession of qualities is desired by those of dull intellects, the possession of qualities like true desire must be spoken. Likewise, even though for the knowers of Brahman there is spontaneously a cessation from objects such as women, etc., nevertheless, the craving directed toward sense-objects, born from the practice of serving sense-objects over many births, cannot be suddenly turned back; therefore, specific means such as celibacy must be enjoined. Likewise, even though for the knowers of the oneness of the Self, due to the absence of the goer, the going, and the destination, upon the destruction of the cause of the remaining state of ignorance, etc., there is cessation in one's own self, like lightning in the sky, like the wind that has arisen, like fire that has burnt its fuel; nevertheless, for those whose minds are conditioned by the ideas of goer, going, etc., and who are meditators on Brahman as qualified by attributes in the space of the heart, the path by the channel at the crown of the head must be spoken; thus the eighth chapter is begun. Indeed, to those of dull intellects, the non-dual Brahman, which is ultimately real and devoid of distinctions of direction, space, qualities, path, and fruit, appears as if non-existent. 'Let them first be established on the good path; thereafter, gradually, I will make them grasp even the ultimately real'—thus thinks the scripture.
Chāndogyopaniṣadbhāṣyam· Leaf 7.284· bhāṣya
अथ अनन्तरं यदिदं वक्ष्यमाणं दहरम् अल्पं पुण्डरीकं पुण्डरीकसदृशं वेश्मेव वेश्म, द्वारपालादिमत्त्वात् । अस्मिन् ब्रह्मपुरे ब्रह्मणः परस्य पुरम्—राज्ञोऽनेकप्रकृतिमद्यथा पुरम्, तथेदमनेकेन्द्रियमनोबुद्धिभिः स्वाम्यर्थकारिभिर्युक्तमिति ब्र- ह्मपुरम् । पुरे च वेश्म राज्ञो यथा, तथा तस्मिन्ब्रह्मपुरे शरीरे दहरं वेश्म, ब्रह्मण उपलब्ध्याधिष्ठानमित्यर्थः । यथा विष्णोः सालग्रामः । अस्मिन्हि स्वविकारशृङ्गे देहे नामरू- पव्याकरणाय प्रविष्टं सदाख्यं ब्रह्म जीवेन आत्मनेत्युक्तम् । तस्मादस्मिन्हृदयपुण्डरीके वेश्मनि उपसंहृतकरणैर्बाह्यविषय- विरक्तैः विशेषतो ब्रह्मचर्यसत्यसाधनाभ्यां युक्तैः वक्ष्यमाण- गुणवद्द्व्यायमानैः ब्रह्मोपलभ्यत इति प्रकरणार्थः । दहरः अल्पतरः अस्मिन्दहरे वेश्मनि वेश्मुनः अल्पत्वात्तदन्तर्वर्ति- नोऽल्पतरत्वं वेश्मनः । अन्तराकाशः आकाशारख्यं ब्रह्म । 'आकाशो वै नाम' इति हि वक्ष्यति । आकाश इव अ- शरीरत्वात् सूक्ष्मत्वसर्वगतत्वसामान्याच्च । तस्मिन्नाकाशा- ख्ये यदन्तः मध्ये तदन्वेष्टव्यम् । तद्भाव तदेव च विशेषेण जिज्ञासितव्यं गुर्वाश्रयश्रवणाद्युपायैरन्विष्य च साक्षात्कर- णीयमित्यर्थः ॥
In plain words
Now begins the explanation of the upcoming text concerning the 'small lotus'—the tiny, palace-like chamber of the heart, so called because, like a palace, it has its own gatekeepers in the form of the senses. This body is called the 'city of Brahman.' Just as a king's city is filled with ministers and citizens working for the king, this body is filled with senses, mind, and intellect, all working for the sake of their inner Master. And just as a king has a private palace within his city, there is a small chamber within this body: the heart. This is the designated place where Brahman is to be realized, just as the sacred Sālagrāma stone is the locus for worshiping Lord Viṣṇu. It is into this very body—the highest peak of nature's physical evolution—that the supreme Reality entered as the living soul to manifest name and form. Therefore, the central theme of this section is that Brahman is realized within this inner chamber of the heart by seekers who have quieted their senses, turned away from external cravings, established themselves in celibacy and truthfulness, and meditated on the divine attributes described here. The word 'dahara' means extremely small. Because this inner chamber is so small, whatever is inside it must be conceived as smaller still. This 'inner space' is Brahman, referred to as 'space' because, like physical space, it is formless, infinitely subtle, and all-pervading. Whatever lies at the very center of this inner space must be sought out. It must be deeply inquired into by taking refuge in a wise teacher, listening to the teachings, and reflecting on them, until it is directly realized as one's own true Self.
Close to the Sanskrit
Now, immediately after, that which is about to be spoken: the small, little lotus, a dwelling-like dwelling, because of possessing gatekeepers, etc. In this city of Brahman, the city of the supreme Brahman—just as a king's city has many citizens, so this body is equipped with many senses, mind, and intellect which act for the sake of the master, thus it is called the city of Brahman. And just as there is a dwelling of the king in a city, so in that city of Brahman, in the body, there is a small dwelling, meaning the seat of perception of Brahman. Just as the Sālagrāma stone is for Viṣṇu. Indeed, in this body, which is the peak of its own modifications, the Brahman called 'Sat' (Existence) entered for the manifestation of name and form as the individual soul, so it is said. Therefore, in this dwelling of the lotus of the heart, by those with withdrawn senses, detached from external objects, especially endowed with the two practices of celibacy and truthfulness, and meditating on the qualities about to be spoken, Brahman is perceived—this is the meaning of the section. 'Dahara' means smaller. In this small dwelling, because of the smallness of the dwelling, there is an even greater smallness of that which is within it. 'The space within' is Brahman called space. Indeed, the scripture will say, 'Space indeed is the name.' It is like space because of being bodiless, and because of the common features of subtlety and all-pervasiveness. In that which is called space, that which is within, in the middle, that is to be sought after. That itself is to be specially inquired into, having sought through means such as taking refuge in a teacher, hearing, etc., and must be directly realized—this is the meaning.