आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतं स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशोविशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कं श्येतं लिन्दु माभिगां लिन्दु माभिगाम् ॥ ८.१४.१ ॥
In plain words
What is called space is the bringer-forth of name and form. That within which these two are is Brahman, that is the immortal, that is the Self. I go to the assembly hall and dwelling of Prajāpati. I am the glory of brahmins, the glory of kings, the glory of the people; I have attained glory. May I, who am the glory of glories, never come to the grey and toothless one, the toothless and grey one, the slime — never come to the slime.
The commentators
Chāndogyopaniṣadbhāṣyam· Leaf 7.361· bhāṣya
आकाशो वा इत्यादि ब्रह्मणो लक्षणनिर्देशार्थम् आध्या- नाय । आकाशो वै नाम श्रुतिषु प्रसिद्ध आत्मा । आकाश इव अशरीरत्वात्सूक्ष्मत्वाच्च । स च आकाशः नामरूपयोः स्वात्मस्थयोर्जगद्बीजभूतयोः सलिलस्येव फेनस्थानीययोः नि- र्वहिता निर्वोढा व्याकर्ता । ते नामरूपे यदन्तरा यस्य ब्र- ह्मणो अन्तरा मध्ये वर्तेते, तयोर्वा नामरूपयोरन्तरा मध्ये यन्नामरूपाभ्यामस्पृष्टं यदित्येतत्, तद्ब्रह्म नामरूपविलक्षणं नामरूपाभ्यामस्पृष्टं तथापि तयोर्निर्वोढृ एवंलक्षणं ब्रह्मेत्यर्थः ।
In plain words
Passages speaking of 'Space' serve to guide meditation by pointing to the defining mark of Brahman. Space is well known in the sacred texts as the Self, bodiless and subtle like the open sky. It is the very power that sustains, bears, and unfolds names and forms—those seeds of the universe resting in their own nature, just as foam rests upon water. Brahman resides within them, yet remains untouched by any name or form. Transcending all limitations while upholding them, this is the true nature of Brahman.
Close to the Sanskrit
Expressions such as 'Akasha' are for the purpose of indicating the characteristics of Brahman for meditation. Akasha is indeed well known in the Vedic texts as the Self, resembling space due to its bodilessness and subtlety. And that same Akasha is the sustainer, bearer, and manifestor of name and form, which rest in their own self as the seeds of the world, like foam in water. That Brahman exists between those name and form, and between those names and forms is that which is untouched by names and forms; thus that Brahman is distinct from names and forms, untouched by names and forms, and yet the sustainer of them—such is the meaning of Brahman.
Chāndogyopaniṣadbhāṣyam· Leaf 7.362
इदमेव मैत्रेयीब्राह्मणेनोक्तम् ; चिन्मात्रानुगमात्सर्वत्र चित्स्वरूपतैवेति गम्यते एकवाक्यता । कथं तदवगम्यत इति, आह
आत्मा हि नाम सर्वजन्तूनां प्रत्यक्चेतनः स्वसंवेद्यः प्रसिद्धः तेनैव स्वरूपेणोन्नीय अशरीरो व्योमवत्सर्वगत आत्मा ब्रह्मेत्यवगन्तव्यम् । तच्च आत्मा ब्रह्म अमृतम् अमरणधर्मा । अतः ऊर्ध्वं मन्त्रः । प्रजापतिः चतुर्मुखः तस्य सभां वेश्म प्रभुविमितं वेश्म प्रपद्ये गच्छेयम् । किंच यशोऽहं यशो नाम आत्मा अहं भवामि ब्राह्मणानाम् । ब्राह्मणा एव हि विशेषतस्तमुपासते ततस्तेषां यशो भवामि । तथा राज्ञां विशां च । तेऽप्यधिकृता एवेति तेषामप्यात्मा भवामि । तद्यशोऽहमनुप्रापत्सि अनुप्राप्तुमिच्छामि । स ह अहं यशसामात्मनां देहेन्द्रियमनोबुद्धिलक्षणानामात्मा । किमर्थमहमेवं प्रपद्य इति, उच्यते— श्येतं वर्णतः पक्कबदरसमं रोहितम् । तथा अदत्कं दन्तरहितमप्यदत्कं भक्षयितृ स्त्रीव्यञ्जनं तत्सेविनां तेजोबलवीर्यविज्ञानधर्माणाम् अपहन्तृ विनाशयित्रियेतत् । यदेवंलक्षणं श्येतं लिन्दु पिच्छलं तन्मा अभिगां मा अभिगच्छेयम् । द्विर्वचनमत्यन्तार्थहेतुत्वप्रदर्शनार्थम् ॥
In plain words
This exact truth is declared in the Maitreyi Brahmana. Through the pervasive presence of pure consciousness everywhere, we understand the harmonious unity of the texts—that all existence is nothing other than pure awareness itself. How is this comprehended? The text explains...
The Self, known as the inner consciousness of all living beings and self-revealing, is to be understood as Brahman—bodyless and all-pervading like space. That Self is Brahman, immortal and deathless. Hence the mantra: 'I enter the assembly and dwelling built by Lord Brahmā. I am the glory of brahmins, for they worship Him with special devotion. I become their glory, and likewise for kings and merchants, who are also eligible. That glory I wish to attain.' I am the self behind all the glories of the body, senses, mind, and intellect. Why do I approach thus? The text explains: May I never draw near to that slimy, slippery, reddish-white apparition—toothless yet devouring, wearing feminine forms, which strips away the splendor and strength of those who serve it. The repetition in the text emphasizes this supreme avoidance.
Close to the Sanskrit
This very thing has been stated by the Maitreyi Brahmana; because of the continuity of pure consciousness, a harmonious coherence is understood, establishing that everything is solely of the nature of pure consciousness. How is that understood? He says...
The Self, indeed, known by name as the inner consciousness of all beings and self-revealing, is to be understood as Brahman, bodyless and all-pervading like space. And that Self is Brahman, immortal and deathless. Hence the following mantra: 'I reach the assembly and dwelling built by the Lord, the four-faced Prajāpati. Furthermore, I become the glory of brahmins, for brahmins worship [Him] specially, therefore I become their glory. Likewise for kings and merchants; since they are also eligible, I become their glory too. That glory I desire to attain.' Indeed, I am the self of all glories belonging to the body, senses, mind, and intellect. For what purpose do I approach thus? It is said: [Avoiding] that which is whitish in color, resembling a ripe jujube, reddish, toothless yet a consumer, having feminine marks, the destroyer of the splendor, strength, valor, and knowledge of those who serve it—that whitish, slimy, and slippery thing, may I not approach it, may I not draw near to it. The doubling of words is to show the reason for an extreme sense.