Chandogya Upanishad 4.1.6-4.2.3 Lecture 130 on 17 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 studying the Samvarga Vidya. A special, very special type of contemplation where the individual can feel his identity with the universal.

Vyashti can become one with Samashti. As we all know, Samashti means everything, universal, cosmic. Vyashti means a small part of it.

So the Samasthi always contains the individuality. But the individual may be ignorant that I am part of the Samasthi. I am one with the universal and all our problems come because we think we are separate from everything in this world.

The Illusion of Separation

Not only we are separate from everything, everybody, but we think our very body is separate. Our hands are different. Our legs are different.

These are all separate parts. Though related, though connected, they are separate. But we will have to contemplate that I am part of the universe.

That is to say, I see everything in me. I see myself in everything. What happens then? So somebody else's unhappiness becomes my unhappiness.

There is no somebody else. It is me only. My happiness becomes everyone's happiness and everyone's happiness or unhappiness, good and evil, become mine.

The Progression of Understanding

That is for the beginning. But as we progress in this Samvarga Vidya, what happens? Something magical happens. When we identify ourselves with everybody, who is the killer? Who is the killed? Who is the wicked person? Who is the right person?

After all, when we analyse a little bit, a person who does harm to somebody, somebody else other than himself, that person is called a wicked person.

But when a person understands, "I am everything," then who is the wicked person? Me. Who is doing harm to me? Me. And who is suffering from this wicked person? Me.

The Dream Analogy

So for that, to make this understanding easier, the Upanishads, the scriptures, give the example of dream. In dream, when we are dreaming, then we think everybody is different, everything is different, and I am different, separate from everything else. And so, just like in our waking state, we experience some people love us, some people hate us, some praise, some criticise, etc.

But when we come out of the dream, then the praiser and the blamer, the person who gives us happiness and who also gives us unhappiness, it is me only as the manifestation of everybody. And when we understand it, it becomes what the Vedantic scriptures call, what especially Sri Ramakrishna calls, Nitya becomes Leela. Everything is as if real.

Aesthetic Enjoyment

That is why we are able to enjoy a cinema or a drama. How? This is called aesthetic enjoyment. How are we able to understand? Most of the dramas, most of the cinemas, they are ending either in tragedy or in comedy.

But tragedy or any number of difficulties is also a part of the scheme of either the drama or the cinema. If everything goes in a most positive way, it will be the most boring drama, boring cinema ever. So there must be contrast.

And the more skilful is the contrast, the more frequent is the contrast, whether it is a mystery book or a cinema or a drama, then that becomes most enjoyable. So what happens since we are aware that there is no killer, there is no killed, there is no good person, there is no evil person. And that knowledge with our waking state, in our waking state comes to us.

The Three States of Consciousness

And the Upanishad also wants to take us further away that everything originates from something. That is to say, the waking state as well as the dream state. Both of them originate in the deep sleep.

And they remain in deep sleep for some time. And then they merge back into the deep sleep. When we wake up, we have to clearly understand our origin of the waking state is from the dreamless deep sleep.

The Pervasiveness of Deep Sleep

And we continue for some time what we call the waking state. And then that becomes, slowly goes back on the way it stays for some time, which is called the dream state. And after that, for quite some time, do you know how much time? Practically, one third of our life, if not more, is spent in this deep sleep state.

Even if you take 8 hours a day, and it is not 8 hours actually, I will come to the point very soon. So even if we take minimum 8 hours a day, then one third of our life from birth to death is gone in this state of Sushupti or deep sleep. But is it only one eighth? No.

The Gaps Between Thoughts

First of all, there is another state in between two thoughts. Two objects means two thoughts. Two thoughts have an interval.

And that is where there are no thoughts. And that area, no man's land, called thoughtless consciousness, that is where we become identified with ourselves, with pure consciousness. That is one.

Then, even when you are listening to my talk, how many other thoughts are intruding into your intellect? How many plans you are making? How many dreams? This is called imaginations. And that also is some state of this, some variety of this deep sleep state only.

The Continuous Cycle

What I am trying to tell, those who study Vedanta very deeply, and some of the Acharyas pointed it out to us, that continuously we are experiencing the deep sleep, waking, dream state, again deep sleep, continuously.

And in between, there is a gap, time gap. So that is when we say, so many hours waking state. Even if you analyse, you are not paying attention to everything that you are experiencing.

Your eyes are looking at something. Your ears are hearing something. But your mind, how many times it has gone, roamed around the world, and then came back.

Sri Ramakrishna's Example

Even Shri Ramakrishna had to tell M, "Shuncho, are you listening to what I am saying?" Why was Shri Ramakrishna saying? If M had been paying attention, he would not have told him that. But Ramakrishna wants to assure that M listens everything and keeps it in memory, so that it will come out later on in the form of the gospel of Shri Ramakrishna.

The Significance of Deep Sleep

Anyway, what I am trying to tell you, that our deep sleep state is nearer to the state of Atman, and just like that, the fourth Bhuta, our element called Vayu, that is the one which universally, cosmically absorbs everything.

That is why, that is the source of Samvarga. And this particular topic we are discussing is called Samvarga Vidya. We will continue from the fifth onwards.

The Story of King Janashruti

So yesterday, we have discussed this one. Janashrati Pautrayana overheard those words. That is, the words of the birds.

And the whole night, he must have been pondering over that. So as soon as he arose, he said to his attendant, and as I mentioned yesterday, that there will be people who want to wake up with positive words. "You are a good man. You are unequal in this world. You are the greatest king, and you have the greatest valour. You are a greatest hero," etc.

The King's Awakening

Anyway, probably some power of positive thinking helps them. But the king was a discriminating person. Because, how do we know? Because if he did not have the discrimination, he would have become sad.

But what did he become? He became afflicted with sadness. What is the sadness? Arjuna Vishadha Yoga. Arjuna became afflicted with grief.

Arjuna's grief. Grief is always the result of deep pondering of things. Deep thinking.

The Nature of True Grief

So Arjuna thought, in his ignorance of course, that this war is going to be disastrous. But in the case of Janashruti, he understood, "I am wasting my life. I am doing some social service. No doubt about it. But there are higher things to be looked for, to live for. Higher ideals."

And by God's grace, somebody awakened me, and they also informed me, "O King, that you go to such and such a person and learn." And he was very eager. So his heart was very much afflicted.

With what? With the thought, "How soon can I go to my Guru? How soon can I surrender myself to him? How soon can I receive the guidance for my higher spiritual life?"

The Purpose of the Upanishads

The whole Upanishad is nothing but spiritual instruction only. Even when the Upanishads or Vedas advise worldly activities, their ultimate purpose is to purify our hearts, and then direct our minds to higher and higher truths. And this we get very clearly in the Mundaka Upanishad.

The Teaching Method of the Mundaka Upanishad

At the very beginning, from the very beginning of the Mundaka Upanishad, they praise all the yajnas, all the sacrifices, fire rituals very highly. Until having sufficiently encouraged, inspired a person, "you must follow these things." And then in the sixth mantra also, "these are all very true."

Whatever we taught you is absolute truth. If you perform this sacrifice, you are sure to get this result. That is called Shraddha.

And once a person acquires Shraddha, then his mind becomes purified. Then his eyes open. "Okay, the scriptures are talking about rituals, but now suddenly the scripture has changed its tune."

The Transition to Higher Truth

What is it telling now? These are all absolutely true. But they are inferior activities, and inferior activities will only bring out or result in inferior results. Definitely they will give us happiness, but these are lower happinesses.

But now you have acquired that faith in the scriptures. Now we will direct your attention to higher and higher truths. So immediately he says, these are all like broken rafts, broken or defective boats.

What does it mean? That boat which takes us across the ocean of samsara is the greatest boat, greatest ship. But the other types of boats, they will drown us in between because they are not travel worthy, and they are defects. That means rebirth is inevitable if you follow the first part of the Vedas, which is called Karma Kanda.

Karma Kanda as Preparation

In a sense, what the Mundaka Upanishad is telling, Karma Kanda is a preparation for Gnana Kanda. Once you have satisfied yourself, that whatever you do yields the result, because Veda asserts it, confirms it, and through your own experience, you come to know whatever is written in the Veda is absolute truth. Once you have a firm conviction about it, that is called Shraddha, then what the Vedas are talking about your real nature, about God, about Brahma, that also has the same value of truth.

The Choice Between Values

And if somebody is offered a choice, "you want a lower value or a higher value." Accepting fools, nobody will accept a lower value. But then it is very simple to say lower value and higher value.

But the rules and regulations, what is called appendices that follow, what is it? Do you want immediate happiness with small number of actions or do you want a long term of action without any result, at least not without much result, but at the end you get eternal result, permanent result, infinite result.

Preyas and Shreyas

So that which gives us small or immediate result, pleasure, that is called Prayaha, that is called Dharma, Artha and Kama. But there is another word used called Shreyaha.

Shreyaha means permanent result. Naturally we have to give up all the prayers, completely eradicate even the desire for Brahma Loka and then only our mind can settle on God.

The Challenge of the Spiritual Path

That is why by reading the lives of biographies of great saints, they always warn us that because you don't get immediate result, you might feel bored, you might feel disinterested, you might even feel discouraged.

No, do not do that. But a person who is not ready, he will be discouraged. But a person who is ready, initially he may be discouraged, but not later on.

The King's Spiritual Qualification

Anyway that is the background. So coming back to our thing, this king was Sadhana, Chatursthaya, Sampanna, Adhikari. So as soon as he heard about the higher truths, how did he hear? There was a great saint and his realisation is greater, his spiritual knowledge is much superior and if anybody becomes like that and realises what his Raikwa realised, then that happiness becomes incomparable.

That is what we have to understand. So the king's mind was restless. "How soon I can meet?" Then what did he say? So that is what we will read here.

The Seventh Mantra

This is the seventh mantra. So the king, as soon as those who praise come and started, he stopped them. He told them that "I am not like Raikwa."

Previously I did not stop you because I was very happy to hear "I am such and such" and the king also knew he was not merely getting praise, but he was really doing a great social service and that gives a tremendous amount of content, satisfaction. And so he knows probably "I deserve this praise." But having compared his state with the state of Raikwa, immediately understood "this is nothing in comparison with what Raikwa" and he was not even a king or a social service doing man.

The Search Begins

So immediately he understood. So he called this person. He may be a charioteer. He may be an attendant. It doesn't matter. "Go and search."

Saha, shatta. So he said "go and find out and whom should I find out that I told you about Raikwa." And whatever he heard from that bird about the greatness of Raikwa, he told him.

But the bird also told "this Raikwa is living in the very same kingdom, but he is always to be found under a tree." So find out first a cart and under that. Then this king also informed him.

"This is the description I got. You go and search." And then this attendant or attendants went and searched and they made the mistake that where famous people are there, that is those who are famous in society, maybe business people, maybe politicians, but none of them knew about it.

The Principle of Recognition

Only, as they say in English language, peculiar words, a saying is there. "Only one thief knows another thief." That is to say, these people, these so-called great people whom these attendants went on asking were not spiritual people.

Spiritual persons cannot do it. Recollect, Narendranath was seeking for a God-realised soul so that he can also realise God. So he went to Maharshi Devendranath Tagore and then asked him, "Sir, have you seen God? I don't want to hear about God. I want to hear whether you have seen, whether there is any direct proof that God really exists."

Narendranath's Search

And he did not even dare to say, "No, I am not a God-realised person." He never said that. Simply he praised Narendra and said, "you have got the eyes of a yogi." And Narendranath was not a fool. He understood.

Supposing this person goes to another spiritual aspirant, sincere spiritual aspirant, "Have you seen God, my friend?" And at least he will say, "No, I am struggling very much like anybody else. But I have not yet seen God. I haven't obtained His grace."

But this person could have told him. But he did not tell. For whatever reason, you can guess.

Meeting Sri Ramakrishna

Anyway, Narendra was not satisfied. But on the other hand, his own uncle, or you can say even cousin brother, Ramachandra Dutta, he came to know. Ramachandra Dutta had the association of Sai Ramakrishna.

He went and told, "Oh Naren, do not waste your time searching here and there. Go to Dakshineshwar and meet Ramakrishna Paramahamsa." And then Narendra was ready.

Because he is ready to listen. But he is not ready to believe. "Just because you tell that he is a great spiritual person, I am not going to trust or believe in it. But I will test for myself. I must know for myself."

The Test of God-Realisation

So of course, later on he went to Dakshineshwar. And we know the peculiar experiences. Sai Ramakrishna started telling, "you are Narayana" and this and that. Of course, Narendra had become even more sceptical about him.

But the same Narendranath, he asked him, "Sir, have you seen God?" Then Sai Ramakrishna's categorical reply was so beautiful. He said, "not only have I seen God, I am seeing Him more intimately than I am seeing you."

Sri Ramakrishna's Explanation

"Because how can I see God more intimately than I am seeing you? Because still you are at a distance. You may be three feet away from me. But God is within me, nearest to me. There is nobody nearer than Atman because He is the nearest."

So that is what Sai Ramakrishna meant. "That I can see God even more clearly than I am seeing you because even you are at a distance." That is the first meaning.

What is the second meaning? "When I look at you, I am looking at God only, but God with name and form. But when I look within myself, I see directly that God, of course here the Divine Mother, the Mother of the Universe."

So that is what Sai Ramakrishna meant. "That I know I am the Atman and I am nearest to myself. Nobody else is so near to myself as my own self." That is what Ramakrishna had meant.

Finding the Guru

And this King Jnana Shruti was very eager for that. So the attendants came back and said, "Sir, we asked, enquired of so many people and we did not find it."

Then immediately the King, he became an awakened soul. So the Kathopanishad says, "Even to search for the essence, a spiritually advanced person, a great condition, two conditions at least had to be fulfilled. Unless you arise, rising from sleep, awake, completely, 100%, open-minded, you cannot even recognise who is a great person, who is not a great person."

The Requirement of Awakening

This applies not only to spiritual life, but it applies to every type of life. Even to recognise a great technician, a great painter, a great musician, or even a great cook, it requires tremendous amount of awakening. Is it so?

So, what is there about a great cook? There is a beautiful saying in Hindi language, that "what does a monkey know? The taste of ginger." It is a very beautiful saying.

"What does a monkey know? The taste of ginger." So, there are people who cannot distinguish what is the finest flavour, any crude. Give them some first-class food, classical food, they won't appreciate it.

What to speak of spirituality?

Seeking in the Right Places

So, immediately the king told them, "seek for a spiritual person where spiritual persons are to be found. Where are they to be found?" So, "find out where places which are without disturbance, what is called solitary places, and where people would not disturb or make noise, where they can contemplate to their heart's content. Seek in such places."

So, this is what that attendant, Sahakshatta Anveshya, having enquired of Na Avidam. So, "I did not get any information about this person." After returning, he informed the king, "I could not get any information about this person."

So, the king addressed him, "my friend," you know sometimes we use even two words, lower type of people. So, "my friend" like that. "Where? Brahmins."

Here Brahmana doesn't mean Jati Brahmana, a person born into a Brahmin family. That is, those knowers of Brahman. He is called a Brahmana. "Go and find out such places."

The Successful Search

So, what happened? Naturally, the attendant got a clue where to search. So, this time he knows where to look for.

So, immediately he went and he started searching. We have to supply it in between what the Upanishad is telling. And then he must have enquired in the villages.

"So, do you have any person? And he will be sitting under a tree. And he will be scratching his body because he is suffering from a what is called itchy sensation." And then somebody would say, "yes, yes, we always find a person. Nobody bothers to meet him. We don't know how he spends his time. But he is always to be found under a tree."

Yugaanam means that a small cart, old cart, useless cart. So, this person went, got the information very soon and he went and searched. The villagers must have told him, "you go there, you will find this man. Maybe that is the person you are seeking or your king is searching for."

Finding Raikwa

So, this attendant went. So, he saw from a distance where beneath an old cart. His eruptions had risen all over his body. He went on scratching. But he was a great spiritual person.

And seeing him, something is there in him which attracted his attention and his intuition told him "this must be the person." What did he do? He saluted him. Tam means "right one."

"Right one. Are you? Hey Bhagawan. Oh, great person. You, always to be found underneath a cart or with a cart. Are you that right one?" Question mark. Of course, the Sanskrit mantras do not put the question marks. Even commas will not be there. Full stops will not be there.

Now, whatever we see, the commas, full stops, dashes, etc. These are all modern inventions for our sake. But it goes on and goes.

Raikwa's Confirmation

So, in reply to the attendant's enquiry, what did Raikwad do? means "I replied."

What did he reply? "Oh, my man. Yes, you are enquired about Raikwa. I am that Raikwa."

Then immediately he must have done one more Sastanga Pranam and then means "he returned to the king." How did he return? "I have found out. Now, I know."

means "to know." means "I have known." Now, what the king commanded me to find out, I have that information.

Indeed, that or that attendant or that driver, whatever it is, he came. Thus ends the first section of this fourth chapter of the Chandogya Upanishad.

Section 2: The King's Offerings

We are entering because it is all story only. Section 2.

So, he must have come. He must have reported. He must have told him exactly where is the place. Even he must have driven the king. But the king was so eager. But he was a knowledgeable king.

The Tradition of Offering

What did he do? So, he understands. So, whenever any person visits a sadhu or a temple or a baby or a king or a guru, one should always take something. It is so wonderful.

This what is called tradition had been lost in the 19th century. How do we know? Because Shri Ramakrishna used to visit some of the Brahmo members, even some of our Hindu devotees and then at first they have lost that tradition. So, Shri Ramakrishna used to say that "can you give me a glass of water?"

Of course, in Bengal there is a beautiful tradition. So, they call it that if somebody says "give me a little bit of water" especially respectable people if they visit your house it doesn't mean immediately you go and fill up a tumbler with water and bring it there. Invariably it means this person must be hungry we must give some eatables maybe some sweets or maybe some savouries whatever it is something must be given.

The Lost Tradition

But the tradition that is to say to welcome guests who come suddenly not informing by email or whatsapp application etc. So, slowly that tradition has disappeared. Nowadays, of course people look upon suspicion if an unknown person comes and knocks at our door.

But anyway we are telling this Janashruti the king especially he knows and there is a tradition and we have seen in Mundaka Upanishad also Samitpanihi one has to go carrying some firewood we also discussed firewood means "I am ready to sacrifice to put your teachings into action" that is the symbol is called Samitpani so "I will also serve you."

Janashruti's First Approach

Anyway, this Janashruti what did he do upon being informed "now we have found out where the bird was talking about this Raikwa and we know where this Raikwa is" so sometimes I also get a little bit funny idea then the birds were talking about Sayugwa Raikwaha they could have also told if they could understand the greatness of Raikwa and praising him to the sky they could have told "there is such and such a village and in the southern side of that or western side of that village this great spiritual person is called Raikwa" they could have given that information but anyway we have to accept whatever it is there so this immediately Janashruti what did he do upon getting this information about Raikwa this Janashruti Pautrayanaha that is the great grandson of a great king called Janashruti what did he do so he took with him he started immediately but then he did not go empty handed what did he do Shat Shatani Gavam so 600 cows Nishkam a golden necklace Ashwathari Ratham so a chariot withdrawn by mules Ashwathari Ashwa means horse Ashwathari means mule why because mules are more hardy just like buffalos many people prefer buffalo because it is less prone to diseases more hardy they can eat even the toughest of the grass in comparison with cow cow which is much more delicate like a gentleman so this a chariot drawn by mules having gathered as gifts as offerings to the would be guru Prachakra that is he started to go to meet this Raikwa and he must have it must have taken some time we don't know but the Upanishad carries so the attendant must have straight brought the king guiding him to Raikwa and then he approached him what did you do what this king do he made Shastang Pranams first because "you are going to be my Guru so whether you know it or not that I know you are going to be my right Guru" he prostrated himself and then he addressed him "Raikwa, O great person Imanishad Satani" so he says "this beautiful milky six hundred cows and this beautiful golden necklace and this chariot Ashwathari Pratha drawn by mules we don't know how many probably two or four we don't know so what does it mean I have brought as offering this belongs to you please accept" but then the king came to land what did he do Anu, graciously "please accept these offerings, humble offerings of mine" that means "these offerings belonging to me so please accept them out of your grace because the type of knowledge you are going to impart to me teach me whatever I brought is in no way comparable but out of your grace please accept O Bhagawan," there is no equal word to this Bhagawan God is called Bhagawan but here it means Guru Brahma, Guru Vishnu, Guru Devo Maheshwaraha Bhagawan so "Devatam Shadhe" so "you teach me about the Devata which Devata are we talking about Yam Devatam Swam Upasye Iti Yam Devata" that Devata whom you have contemplated upon you have attained your identity with that Virat Devata here it means Hiranyagarbha so "please teach me how I can also attain oneness with this Hiranyagarbha" this word Shadhe means "command me" that is "I am your disciple" if you recall it we get in the second chapter of the Bhagavad Gita that Arjuna who argued for quite a long time with Bhagawan Krishna Sisyas Teham Shadhi Mam Tvam Prapannam "I take refuge in you" that is what it means "you command me I am to be commanded" so on getting the information Janashruthi Pautrayana took with him 600 cows, a gold necklace and a chariot drawn by mules and went and approached Raikwa having approached Janashruthi addressed Raikwa thus "O Raikwa here are for you these 600 cows this golden necklace and this chariot drawn by mules and now Bhagawan Privyat Sir instruct me about the deity whom you yourself have worshipped contemplated and became one with him" now what did Raikwa do he did not immediately accept so he said that he addressed him "O Shudra" we will come to that point also so he said "you go back I don't want all these things belong to you they are yours I don't want to accept I refuse to accept you go back" now the commentators tell us sometimes gurus test and then only when they are satisfied they will teach so Raikwa was a great soul do you think really Raikwa is longing for these things so you bring some money and you bring some valuable objects to me what is this Raikwa going to do with the golden necklace with this chariot and how is he going to feed these mules because mules also eat quite a good amount of food grass etc otherwise his fate also will be like that for the sake of a lion cloth he can lose everything now a guru was testing like Sai Ram Krishna tested Narendra for one month he did not even look at him he used to turn away his face it was all a test Ram Krishna said "I was testing how strong is your bhakti towards me your faith towards me" anybody would have run away thinking that "Sai Ram Krishna is not pleased I am also not pleased with Sai Ram Krishna so if you don't talk to me I will also not talk to you but why do you come then" Narendra the great soul that he was you remember what he replied "Sir whether you want to speak with me or not I don't care I derive so much of joy in your company so whether you look at me whether you get any happiness by looking at me that is your fate that is your botheration but I am convinced I get a lot of things from you so therefore I am not bothered whether you are pleased with me or not I am getting what I want" so this guru wanted to test most of the other gurus also but then here he said what he said is now the immediate meaning of the Vaishya Shudra is Brahmana Kshatriya Vaishya Shudra the lowest caste but no the king was a great soul another meaning is supplied anyway we have to accept that Shudra means "he who is afflicted" the whole night that "how soon am I going to meet my future guru how soon am I going to plunge into spiritual practise how soon am I going to realise my identity with Hiranyagarbha" so the king was afflicted but afflicted with what with a tremendous longing to meet his guru remember in the life of Sri Ramakrishna there came a time there was a time when Narendranath even after being asked by Sri Ramakrishna "do you believe in the theory of Guru, Guru Brahma Guru Vishnu" flatly he said "until I know I will not be able to say like other people yes yes Guru is great Guru is Brahma Guru is Vishnu Guru is Maheshwara no I must know for myself" and the same Narendranath just one day he could not stand at his home like a madcap he ran and even on the way there were some haystacks he brushed himself against them and then he came back so then Sri Ramakrishna knew "now Narendra has become mine I succeeded in making my own" how did he do that through his infinite love infinite patience and infinite prayer to the Divine Mother that is called Narendra Sadhana so this Janashruti was being tested how keen, how sincere he was and then he goes back so we get the next two verses so he went back Upanishad doesn't tell he must have thought after how many days Janashruti again approached his future Guru Raikwa we do not know but then this much we know that he must have thought "why did my Guru reject me because do you think he can be tempted by this money, by this objects and everything no, he wants to test me he may do without me but I will not be able to do without him" and then maybe by God's grace he also understood his king had a daughter that is the information we get in this second section in the fourth mantra the last line just like the last mantra last line of the third mantra so he said again Janashruti came back, this time what did he do, so he came he prostrated himself, did pranams and he addressed Raikwa "O Lord Bhagava I have brought 1000 golden coins, sorry 1000 cows and a golden necklace and same chariot with drawn by mules but this time I also brought I understood that you have been leading a Brahmachari's life now you desire to lead a householder's life so I know how great a person you are I am blessed that my daughter or I can get her married to one of the greatest persons on earth Iyam Jaya, this is my daughter, she is a very good girl, she is not just because my daughter, she is worthy of being your wife and not only that if you become a householder you require also some lands, some property, so Iyam Grama where you are staying and not only that even some other lands nearby where you are so I am offering all these things please out of your mercy accept me as your student sincere student please do not reject me, please teach me about that deity whom you had contemplated and become perfect" this was the request now test two four star, what is going to come this time Raikwa by God's will he must be wanting to be a house leading a householder's life, he understood and then he was pleased with the offerings of Janam Shruti and then he said "yes, now I accept you," now some questions that may pop up in our minds that seeing the beautiful face of the young woman maybe she is exceedingly beautiful and so this Brahmachari was moved he was what is called smitten with desire etc. some of us may have those doubts about this very interesting topic which I will talk about in our future classes

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.