Chandogya Upanishad 4.1.3-8 Lecture 129 on 16 August 2025

Full Transcript(Not Corrected)

Opening Invocation

Oṁ jananīṁ śaradāṁ devīṁ rāmakṛṣṇam jagad-gurum pāda-padmetayōśritvā praṇamāmi-mohurumō

Oṁ āpyāyantu mamāṅgāni vākprāṇas cakṣuḥ śrutra-mathu bala-mindriyāṇi ca sarvāṇi sarvam brahmau paṇiṣadam māham brahma nirākuriyām mā mā brahma nirākarot anirākaraṇam astva nirākaraṇam me astu tadātmani nirate yau paṇiṣadsu dharmā te mayi santu te mayi santu

Oṁ śānte śānte śānte

Hāre he Oṁ

Translation

May my limbs, speech, vital force, eyes, ears, as also strength and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me who am engaged in the pursuit of the Self. May they repose in me. Om. Peace. Peace. Peace be unto all.

Introduction to Samvarga Vidya

We are discussing the Samvarga Vidya. A beautiful Upasana. Samvarga Vidya is the Vidya that was taught by a great sage called Raikwa to a great disciple who was a king called Janashruti who was the great grandson of another king called Janashruti. Janashrutehe Outrayanah Janashrutehe. So far we have completed three mantras of the first chapter. But let us recollect what we have discussed so far.

This is the essence of what we discussed and also what we are going to discuss. This word Samvarga Vidya means Upasana. Samvarga is a combination of two words Sam and Varga. Sam means in English we say same. Varga means category. So everything in this world belongs to the same category. And what is that same category? That is called Brahma or Brahman.

Brahman is the word used in English. We should not put that N at the end of Brahma. But many people in English language get confused or may get confused. Because Brahma the creator or Saguna Brahma and the supreme reality called Brahma has to be distinguished. Brahman means always supreme reality called Nirguna Brahman. Of course in Sanskrit we do not add that word N. Simply Brahma.

So Samvarga. Varga means class, category. So everything in this world is Brahman. We have seen earlier that Everything in this world is Brahman. Because Brahman with names and forms is manifesting as this entire world. So this is a contemplation where we have to take individually our body as well as what is called the external world. Both as manifestations of Brahman. And as a result of this contemplation what do we become or what do we gain? We become identified with Brahman which means the knowledge. I am divine. I am Brahman. That comes.

The Nature of Brahman and Its Manifestations

So that is the essence of every Vidya practically. But some Vidyas step by step take us. But the Samvarga Vidya mostly it is a contemplation of Hiranyagarbha. Because the cosmic God called Vayu. And Vayu only manifests as Prana in every individual. In Sanskrit language VST means individual. Samasthi means universal or cosmic.

So what do we call? Vayu Devata. As we have seen in the Taittiriya Upanishad that first Brahman or Atman manifested himself or itself as Akasha, Vayu, Agni, Jala, Adhya and Apaha and Prithvi. So the same idea is brought here. Only instead of Akasha it is said Vayu. Vayu means air. The English word air. We are breathing air. But according to the Vedantic language air means Vayu Devata. Without whom nobody, no living creature can ever survive. Not only living creature. Living, non-living both cannot survive without air. And so he is called Vayu Devata.

In a peace chant of the Taittiriya also. Vayu, you are the direct manifestation of Brahman. So Brahman means he is manifesting in the form of Vayu. Another name for Vayu is Hiranyagarbha.

The Threefold Manifestation of Hiranyagarbha

So this Hiranyagarbha manifests as threefold deities. So what is called Cosmic? All the vital forces, Prana when we combine it is called Sutratma. All the minds, thinking powers combined is called Hiranyagarbha. All the Buddhis, Vijnanamaya Koshas combined together is called Mahat Tattva. So one Hiranyagarbha when he is manifesting as Prana he is called Sutratma. When he is manifesting as the mind called Hiranyagarbha. And when he is manifesting as Vijnana, super intelligence. Samasthi means universal intelligence. He goes by the name Mahat Tattva.

So Sutratma, Hiranyagarbha, Mahat Tattva. The combined name for these three aspects is called Hiranyagarbha. So usually that is how Vedanta wants to simplify Ishwara, Hiranyagarbha, Virat on the cosmic level. Prajna, Taijasa and Vishwa on the individual level.

Understanding Vayu and Prana

Here the point is air means oxygen for us. So what is oxygen? Whatever keeps us alive is called oxygen. So if a plant is breathing carbon dioxide it is death for us, poison for us. But it is oxygen for the plants. So the definition of Vayu is whatever makes anything alive is called Vayu Devata. Devata means universal aspect of all individualities combined together is called Devata. So five elements, pancha devatas, five devatas. That is how we have to understand.

So this Samvarga Vidya or this particular contemplation wants us that individually also there is something within each one of us that is called Prana. Called Mukhya Prana. And that divides or subdivides itself into five categories to manifest as five different functions. Prana, Apana, Vyana, Udana and Samana. Similarly the cosmic Vayu, Vayu Devata manifests itself as the fire, as the sun, as the moon, as the waters. And in brackets we have to add the earth.

That is because from Vayu manifested, grossified as Agni. Agni grossified as waters. Waters grossified as earth. Earth means food. So everything that comes from a particular cause it has to go by law into that particular cause. Every effect must merge back.

The Purpose and Method of Samvarga Vidya

Only one small doubt might come here. Why the Upanishad is talking or stopping only with Vayu? Why could not it proceed further and then say Akasha? Well some Rishis taught this one. So if that Rishi was alive we could have taken our questions to him. But since he is not, we have to understand it is gradually to lead one from the lowest step to the next higher step until we reach Brahman.

So this Samvarga Vidya can help us. How does it help us? It wants to unite the individual with the universal. And that is what is called the greatest spiritual progress. Samam Pashyan Hi Sarvatra. Samavasthitam Eswaram. Bhagavad Gita says I am present in everything as the Atma. And a Yogi who has progressed in spiritual life he will be seeing the same Brahman everywhere.

There is a beautiful hymn which says when I see a person laughing that is Vishnu laughing. When I see a person weeping again that is Vishnu. When I see a person happy that is Vishnu. Happy Vishnu. When I see another person unhappy he is an unhappy Vishnu. So wherever I see Sarvatra Vishnu Darshanam. This is the divine vision spiritual progress.

The Cosmic and Individual Levels

Now let us come to the essence. So the Adhyatmika, Adhidaivika are mentioned in this particular Upasana or contemplation. But we must also include Adhibhautika. So what is it? At a universal level Samvarga Vidya introduces Vayu. The Vayudevata cosmic wind or force as a metaphysical entity responsible for absorbing all phenomena. And it gives certain examples also we will come to that. Vayu orchestrates the cycles of creation, sustenance and dissolution constantly regenerating the fabric of existence.

How does it do? Without Prana there is no creation. Being will not be alive. And it is Prana which sustains us. Every food that we consume what does it become? Energy. And energy helps us maintain this body. And another name for that energy is called Prana. And the cosmic aspect of Prana is called Vayu. Without Vayu it is impossible. So when the Pranadevata again absorbs all of us that is what we call death. Srishti sthiti laya. Like a wheel of a cart goes round and round and round until we attain liberation.

The Role of Prana in Deep Sleep

So we have to first identify with the Prana. What is Prana? That which makes us alive. That which sustains us. And when this body becomes incapable of continuing then that Prana which is working from within the body it becomes absorbed in the universal Prana or Vayudevata. Just as Vayu absorbs universal phenomena, Prana within an individual absorbs all sensory and mental activities. And especially during deep sleep. This is a profound statement.

What happens when we are in deep sleep or when anyone is in deep sleep? What happens? We are not aware of the bodily functions though it is going on. We are not aware of the mental functions. That also is not functioning. But the body is alive. The mind is also alive. Though not manifesting as functioning. But what keeps the body and mind alive? It is the Prana. To put it in other words, the body and the mind as if becomes one with Prana during deep sleep state. And when the deep sleep comes to an end, again they become manifest. This is a phenomenon throughout the day, throughout the night, until from birth to death we are experiencing it.

The Practice of Samvarga Vidya

So we have to meditate upon this knowledge. The practise of Samvarga Vidya involves meditating on this unity of Prana and Vayu. What is individual Prana is called cosmically as Vayu. What is called cosmically Vayu is manifesting within each one of our individuality as Prana. So when we practise this particular Vidya, we are trying to unify Prana that is the individual Prana with the cosmic Prana. That means I am becoming identified with everything that exists in this universe.

You may ask, a question might pop up. Okay, in this external world creation there are living and non-living. So I can understand, we can understand that the individual Prana becomes one with the cosmic Prana. But what about the non-living? The answer we have to understand in two phases.

Living and Non-Living: A Vedantic Perspective

First phase is when you say non-living, whose words are you using? Is it the modern intellectually thinking scientist's view or Vedantic view? Second, it is according to Vedanta, wherever there is existence, whatever is existent, that is called Sat. Existence is called Sat. Wherever we find existence, Chit and Ananda can never be separated from Sat. Then what happens? Just like a person who is in a coma, he doesn't manifest intelligence or awareness.

So also until the, what is called inert, non-living, manifest or becomes organic. In scientific language, non-living is called inorganic. And somehow by a mysterious process, this inorganic in course of evolution becomes organic. Where from that life has come? Organic means an entity with life. Earlier what was it? Inorganic. An entity without life. So if an entity has no life, scientifically it is untenable that it can manifest as a living entity. Something may be hidden, awaiting its turn, like a seed awaiting to sprout and become a great banyan tree. That's a beautiful example.

So the inorganic continues. In fact, organic or organism is potentially there. But right combination of time and circumstances and external atmosphere, everything must be correct. And then only the organic potentiality becomes manifest. That is how Vedanta looks at it. But according to scientific discipline, even living creatures excepting human beings, everything else is not to be considered as valuable living creature but as an object or objects of enjoyment.

The Universal Nature of Life

That is why it is there even in the Bible. God created this world and then He created man and He said, I have created this world for your enjoyment. And people not understanding its Vedantic implication go on thinking that anybody is what is called a matter of sport for my enjoyment. Anybody can be a victim. Even today, living creatures, feeling creatures, emotional creatures, creatures with language, creatures with understanding, how we are killing. Do we eat dogs? There are people. Do we eat monkeys? There are people who eat. Do we eat cockroaches? There are people who eat. So do we eat grasshoppers? Yes, there are people who eat. So locusts they are called.

So at some point of the world or the other, everything is made as a delicacy for the enjoyment. And such people, of course, they will also evolve but they will understand that there is nothing without life. Everything is full of life. And everything is the manifestation of this Vayu Devata, which in turn is the manifestation of Akasha Devata, which in its turn is nothing but manifestation of Atman or Brahma.

The Goal of Spiritual Practice

So through this Samvarga Vidya, we have to identify ourselves with everything that we call the other. That is the secret. By visualising external objects as being within oneself and expanding one's awareness to encompass the whole universe, a spiritual seeker progresses towards realising the Cosmic Self and Oneness with the Absolute. And when he progresses and when he knows I am everything, then he can say Aham Brahma. Brahma means everything. And then what is the problem? We are ignorant that there is no inside outside, individual and universal. Everything is one from a higher viewpoint.

Sri Ram Krishna gives a beautiful example. If you climb, there was one, what is called in Calcutta, a huge building. When you go to the top of the building, it is so high that when you look down, you can't distinguish between one person and the other person. And if you climb a hillock, then you see at a distance, far below, everything looks the same. All the trees, all the grass, everything looks. And if you go still further, then you cannot distinguish the living and so-called non-living.

Overcoming the Illusion of Differences

So what the Chandogya Upanishad wants to say is a teaching through the sage Raikwa, instructing King Janashruti, after finding that he was ready and fit, that it is ignorance to think I am different, everything is different. This is Bheda Darshana, seeing differences everywhere. That is called ignorance. And these differences are categorised into three types. Just to remind you, if there are two species, they are different. If there are two trees of the same species, as an example, both will be different. Lot of differences will be found out. And even if there is only one tree, there is a lot of difference. These are branches, these are roots, these are the leaves, these are the flowers, this is the trunk, etc.

And spiritual life means to overcome all these differences and see it as an integral whole. And that is what the Samvarga Vidya wants to teach. So the ultimate goal of Samvarga Vidya is the knowledge of Brahma, the supreme reality. How does it come? As soon as a person understands, I am the Vayu Devata. The next step is that I am also Akasha Devata. And the next step is I am the Atman.

The Highest Happiness

So this Samvarga Vidya teaches that this knowledge is a gift of grace, a revelation of the Self and the highest happiness of the soul. Whoever knows this Samvarga Vidya, succeeds in this contemplation, he will attain the highest happiness. What is the highest happiness? The happiness of everything. Because he becomes everything. So through this understanding, anyone like Raikava can transcend the limited sense of Self, merge with the Infinite. Then Samvarga Vidya reveals this secret of interconnectedness, emphasising the importance of recognising the unity that underlies all existence, both cosmic and individual.

Sri Ramakrishna's Vision of Unity

I remember just now an incident in the life of Shri Ramakrishna. There are many incidents. One day, Shri Ramakrishna had to sing. Soon after, he was living in Nirvikalpa Samadhi. After his Guru Totapuri left for six months continuously, during that time, he heard a commandment that you live in Bhavamukha, in between Nitya and Leela. Slowly, his mind came down. So many incidents you have to recollect. So the Madhur Babu's wife, she incurred some disease. That disease, at the request of Madhur Babu, was cured. Jagadamba Dasi. But that disease had entered into Shri Ramakrishna. He felt intense pain in the stomach. And that pain brought Shri Ramakrishna's mind somewhat into a little lower plane. And during that period, he had certain incidents of Shardanandji sites in the Leela Prasangam.

One day, he saw a grasshopper. Some child had taken a small stick and inserted that stick in the anus of that grasshopper. Shri Ramakrishna noticed it. How much pain it must be suffering. Like if something like that happens to us, even a small nail scratches us, or a small nail or a thorn enters into any part of our body. How much we feel. Or even injection. Some injections used to be very painful. So, he felt very painful. Then afterwards, suddenly, he entered into that state of Leela. And then he exclaimed, Oh Rama, you became this stick. You became the grasshopper. And you became this urchin, small boy, who inserted that stick. Oh Rama, you yourself inserted yourself into the anus of yourself. Everything is Ramamayam. Sarvam re re Brahmamayam. That was Shri Ramakrishna's vision.

Teaching through Personal Experience

There are so many other incidents there. But, he wanted to train Narendranath. So, he wanted to give that knowledge. There is no I and You. Shri Ramakrishna, occasionally, used to smoke from a hubble bubble. So, one day he smoked. And then Narendra was in the air. So, with his own hands, he put that pipe into the mouth of Narendra. Narendra shrank into himself because he knew how pure Shri Ramakrishna's body was. But, he did not want to touch the thing which touched the mouth of Shri Ramakrishna. Then Shri Ramakrishna laughed and said, So much of ignorance that you are somebody, I am somebody. No, we are equal. That is how he started training.

The Essence of Spiritual Progress

The point here is that when we identify ourselves with everybody, then there would be only joy. No dukkha will be there. Because, Yaya nam vetti hantaram Ischaya nam anyate hatam Ubhautau nami jane to Nayam hanti na anyate. So, what is spiritual progress? The more we detach ourselves from our individuality, which is termed as body and mind, and try to identify with everybody, with their happiness, with their grief, with all their experiences, our love in the form of sympathy, or our sympathy in the form of love, identity grows. And when it becomes universal, then we know there is nobody separate from us. That is the essence of this Samvarga Vidya.

The Story of Janashruti and Raikva

We have already dealt with the story. And the story itself is so interesting. But remember, it is a peg. Every story is a peg to hang on the greatest teachings of Vedanta. So, we are now in the third mantra.

Tamoha paraha pratyavacha Kamvare enam etat santam Sa yugva nameva raikvam Aathaithi yonu katham Sa yugva raikvaithi.

If you recollect, two birds were speaking, one with the other. At night, they were flying. And one bird was addressing the other bird, because this King Janashruti was on the roof. See that you don't touch the flame, as it were, of the fame, of the divine light that was emanating from this great king. He was a great king. He became greatly spiritual. He loved his people. He was serving them, as it were, as if they were his own children. And so, that time had come. His mind had become pure. So, it is time for him now to progress further. For that, either some deities or some rishis or the grace of God came in the form of these two birds.

So, as we know, one bird addressed, see that you do not touch the flame of the divine light that is spreading and the Svargaloka. But that bird which was addressed like that, it also heard the other bird saying that, what is the problem? Why are you talking like that? Do you think that this king is such a great soul? No, no, no. His greatness is absolutely nothing compared to that there is one man and he had a bodily disease called itching and most of the time he is found under a cart. His name was Raikva. He lives in a remote village. Nobody has ever understood him. But he became one with Vayu Devata or Hiranyagarbha. As a result, he lives in the greatest joy and he enjoys himself but nobody could recognise him.

The Dice Game Analogy

Anyway, so who is this Raikva? Of whom you are speaking? So don't speak of this king as if he was equivalent to this great sage who became identified with Hiranyagarbha through this Samvarga Vidya. Until now, we have discussed in our last class that bird who is talking about who is this Raikva started describing what is Raikva. For that purpose, the Upanishad gives a beautiful example. There was a dice game. Imagine there are four cards, you know like card game. Imagine on each card, four numbers are written. One, two, three, four. And when they throw the cards, the person who receives that fourth card which has four numbers as if he absorbs all the other three persons. Imagine four people sitting there with these four cards and they also bet. So okay, I will put 100 rupees here and another says another 100 rupees. So like that, this person who obtains the card which has the number four that is the highest card available like our card game. I don't know about it. There will be what is called drawings of king and queen and number four, number three. I don't know. Like that, some combinations is unbeatable. So that person who is lucky to get such cards, he will win whatever money is kept as bet.

Like that, these persons what does this indicate? Chandogya Upanishad is a very old Upanishad. That means even in those days people were playing in their own way. It is called dice game and your Yudhishthira was quite expert in it and quite addicted to it. Now, what is the point here? Why do people play this game? Because they want to pass their time. Why do they want to pass time playing? Because they don't know better ways. They don't know how to contemplate. They don't know how to worship God. They don't know how to study scriptures. At least they can listen. So everywhere there will be three people are there.

The Four Yugas Explained

So coming back, imagine there are four cards. One with numbers written on them. One, two, three, four. And now further you have to imagine that they have got names like Krita Yuga, Treta Yuga, Dwapara Yuga, Kali Yuga. Now, take the word Dwapara. Dwapara means two. That means where Dharma stands only on two legs like a cow compared to an entire Dharma. And it stands on four legs. In the Krita Yuga, it stands on four legs. In Treta Yuga, it stands on three. Tre means three and Dwa means two. Kali means we have to imagine stands only on one. Really, in Kali Yuga, Dharma is there. Yes, Dharma cannot be removed. Just as Sukha goes with Dukha and good goes with evil, but their proportion may differ. So 99% evil, 1% good or 99% good, 1% evil. Nobody can transcend them excepting a knower of Brahman.

Anyway, this is the game. So, just like the person, the bird is explaining. Maybe the bird also knows about this game. Maybe the bird also is addicted to this game. I am just making fun. So, it could so beautifully describe. So, it must be some wise person in the form of a bird who wants to awaken the spiritual consciousness of Janashruti so that he can progress further in life.

Raikva's Supreme Happiness

Just as a person who wins that four numbers, Krita. It is called Krita. And just like a person in Krita Yuga, where Dharma is highest. Dharma stands on four legs. Don't take it 100%. Wherever there is Dharma, there will be some Adharma also. So, even now there will be Dharma. But Adharma proportion is more. So, in Kali Yuga, it is like that. In Dwapara Yuga, it is 50% Dharma, 50% Adharma. In Trita Yuga, 75% Dharma and 25% Adharma. In Krita Yuga, it is said 100% Dharma. But it cannot be. Because in Krita Yuga, also there are people who are Rakshasas. Anyway, but the number is very less. Most people will be very spiritual, very dharmic, devoted to God, devoted to self-culture, etc.

So, the bird is describing graphically. Just as a person who wins that card which has got number 4 on it, he gets the property of all the lower cards. Or the persons who are holding the lower cards. Like that, a person who knows this Samarga Vidya, in his happiness, everything is included. Everybody's happiness is included. So, if somebody becomes Hiranyagarbha, everybody's happiness, because happiness is a matter of Manoruti, thought, Pratyaya. So, one who says, I am Hiranyagarbha, I am Saguna Brahma, he enjoys the happiness of the entire creation. Like that, this person who wins, he will be like that.

What is the bird trying to tell? This Raikwa was a person who identified himself as Hiranyagarbha. Therefore, his joy is unrivalled. His happiness is unlimited. Because every happiness that is available in this world is his happiness. And so, what is the bird saying here? Just as all the lower castes of the dice go over to the one who has won the Krita caste or the card with number 4, so does go over to Raikwa whatever good the creatures do. And we have to add in bracket whatever happiness they have, whatever Puniyam they have, whatever good fortune they have. So, it all goes to Raikwa. That means, Raikwa's happiness can never be compared to the happiness of the king. It is far, far, far superior. Like in the Taittiriya Upanishad, Ananda Vimamsa, the happiness of Brahma Loka, Satya Loka cannot be compared to anybody's Ananda.

The Accessibility of the Teaching

So, So, what Raikva knows? But anybody can learn this Vidya. Anybody can practise. Anybody can become identified with Hiranyagarbha because it is a Vidya. It is a knowledge. It can be passed on to people. So, the face of the dice bearing this number 4, 4 is called Krita. This is the example that one has to give. And that much information is sufficient. What is important in the fourth mantra? That Raikwa, even though he doesn't have any possessions with torn clothes, he was sitting under a cart. Even that cart perhaps doesn't belong. Maybe it was a broken cart and he is sitting under it as a temporary residence because he doesn't have any residence, rain or shine. He will be living under it.

So, this but his happiness because he knows I am not Raikva. I am Hiranyagarbha. Sri Ramakrishna sometimes when devotees of Kali approach him, he becomes Kali. Especially, what happened at Shampukur on Kali Puja night, Ramakrishna instructed people, let us do some Kali Puja. In a simple way, devotees have gathered everything. They were waiting. Sri Ramakrishna meditated a little bit and then everybody was sitting silent. Then Girish Ghosh was inspired by a thought, what are we waiting for? Here is Mother Kali and he uttered in his loud voice Jai Kali and took some flowers from a big plate and offered it at the feet of Sri Ramakrishna with that firm idea that Sri Ramakrishna is none other than Mother Kali. She is in front of us manifesting in the body of Sri Ramakrishna.

In the twinkling of an eye, Sri Ramakrishna's both hands went up like Vara and Abhaya. Of course, there were no four hands. We have to imagine. Everybody felt his face brought the highest thought of Mother Kali into everybody's mind automatically without any effort and they saw Pratyaksha Kali in him and so like mad people they started pouring all the flowers etc. This is what we have to understand. Outwardly, Raikva appeared to be a small person and somehow his body acquired some what is called itchy disease. It is very common in tropical islands and so his hands will be scratching them. Where is his mind? It is completely identified with Hiranyagarbha. That is the idea. And the Upanishad, every Upanishad doesn't stop there. He is like that. The other person is like that. No. Whoever practises the same Vidya, he will also attain to the same goal.

The King's Awakening

So, now in the fifth mantra. So Janashruti, the great grandson of a king called Janashruti. Janashruti's great grandson is called Janashruti. He overheard those words from the birds and whole night he was pondering. He understood I must acquire, I must become a student of this Raikou. I must attain to that. All my kingly pleasures and privileges are nothing compared to that Hiranyagarbha Vidya. So, whole night he was thinking. As soon as he rose, he said to the attendant, Hello. The story doesn't go but you know kings and emperors, they were woken up like gods in Tirupati, etc. So, by praising So, This is called Suprabhata. Good morning, sir.

So, as soon as the king was about to rise, these people who used to be paid, they came and started praising and then the king is briefly telling. The Upanishad is very briefly telling but we have to expand and enjoy. He is addressing the people who are doing this praising and said, Lo, are you praising me as if I am the Raikva Vidya God? You are praising me as if I am the greatest person but I know there is somebody much greater than me. So, the attendant or the people who are praising him, Sir, we never heard about it. So, can you tell me what you mean by this Raikva ? What sort of man is this Raikva Vidya God?

The King's Explanation to His Attendant

Then the king repeated the words of the swan, Just as all the lower castes of the dice go over to one who has won the Krita caste, so does go one to Raikva. Whatsoever good any creature does and so also to him who knows what Raikva knows. Such is he who has thus been spoken of by me. So, the king addresses his attendant as Kshatta. And the explanation given, Kshatta is the name of a person who is born of the union between a Kshatriya and a Shudra parents. That means a Kshatriya male and a Shudra female. If the union brings a person, he is called a Kshatta. Not Kshatriya but Kshatta. So, the duty of such people is driving the chariot, guarding the doors, attending on the king's master, etc.

So Janashruthi, the king enquired of him. It is not proper for you because all this time I did not understand. I allowed you to praise and wake me up. But now I understand that that is not right. There is somebody who is highly spiritual. I am not that spiritual. I want to learn from him. You go and find out about this Raikwa and you have to understand Raikwa who always lives under a cart. That is the meaning of this fifth mantra.

The Search for Raikva

Then to what is called four-stall what is happening that this attendant or Kshatta whatever it is, he went or maybe he took some people because it must be quite a big kingdom. He went and started enquiring people in the cities, etc. Then he came back and nobody knew about it. That means nobody really understood him, recognized him as what he is. Like once a person came to Dakshineshwar and he thought he saw a gardener and told hey, I want that flower. Pluck it and give it to me. And then he did not know it was Ramakrishna. So Ramakrishna plucked it and gave it to him. That person thought he must be gardener. He looked like that. And when that person came to meet Ramakrishna, he was ashamed. Then he apologized. But Ramakrishna never minded. He must have been enjoying this kind of teasing other people by covering himself.

Anyway, so this attendant or attendants came back with empty handed as it were. That means they did not find this Raikva. Then they reported Sir, we enquired extensive enquiries we made but we did not hear about anybody that is known as Raikva. Then by that time the king also must have thought and he was very intelligent. Then he immediately said do you search for a great sage? Do you search for a brahmana is the word used here. You have to search where true brahmanas live or how they live. If you go to rich people they will never know about it.

Finding the Sage

So then the attendant went and he started searching in solitary places and very soon he came to know that somebody informed him Yes, there is one person scratching himself. He sits whole day there. We don't know what is he going to do. You go and find. Maybe he is the person you are enquiring about. So this person went, found the person under the tree and then Sir, are you Raikva? Immediately he confirmed and said yes, yes. My name is Raikva. I live under the tree. Immediately the attendant came and reported to the king that Yes, we found him and we confirmed because we asked him and this is the one. So this is just to forestall what we are going to discuss in our next class.

Closing Prayer

Om jananim sharadham deviham

Ramakrishnam jagadgurum

bhaadapadmetayosritva

pranamami mohor mohoho

May Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti.

Jai Ramakrishna.