Chandogya Upanishad 4.2.3-4.3.1 Lecture 131 on 23 August 2025
Full Transcript(Not Corrected)
Opening Invocation
ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :
Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः
श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि।
सर्वम् ब्रह्मोपनिषदम् माऽहं ब्रह्म
निराकुर्यां मा मा ब्रह्म
निराकरोद निराकरणमस्त्व निराकरणम् मेऽस्तु।
तदात्मनि निरते य उपनिषत्सु धर्मास्ते
मयि सन्तु ते मयि सन्तु।
ॐ शान्तिः शान्तिः शान्तिः॥
oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ
śrotramatho balamindriyāṇi ca sarvāṇi.
sarvam brahmopaniṣadam mā’haṃ brahma
nirākuryāṃ mā mā brahma
nirākaroda nirākaraṇamastva nirākaraṇam me’stu.
tadātmani nirate ya upaniṣatsu dharmāste
mayi santu te mayi santu.
oṃ śāntiḥ śāntiḥ śāntiḥ
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. This is a contemplation where we merge ourselves – the individual merges himself, herself into the universal, and therein lies the greatest happiness. Even from the utilitarian point of view, this contemplation is highly recommended.
The Story of King Janashruti and Sage Raikwa
Background
In our last class, we have come up to this story when there was a great king called Janashruti. He had heard about a great spiritual person called Raikva. He wanted to be his disciple, student and learn from his teacher what the teacher knew. Raikva was a great sage who identified himself with Hiranyagarbha through this particular methodology of contemplating in this particular way which is called Samvarga Vidya – all absorbing contemplation.
The First Approach
So he found out where Raikwa was staying and he came and met him. First time the king Janashruti carried lots of gifts:
- 600 gold coins
- A chariot drawn by very strong mules
- A golden necklace
- Maybe other gifts also
He offered them to Raikva and requested him to accept him as a disciple. If the teacher accepts, it means he is ready to impart that particular knowledge of which he himself has become one with a particular aspect of God.
But Raikwa called him Shudra. Shudra means – we are not talking about the lowest of the castes especially in India. Shudra means he who is filled with grief, sorrow because his heart was longing for the acquisition. He wanted to progress in spiritual life. So that is why he approached Raikva instinctively knowing that Raikwa was the right type of Guru.
So Raikva called him Shudra and said, "You want to tempt me? So go back. All these things may they belong to you only." So the king went back.
The Second Approach
We don't know after how long. So this next time, according to the Upanishad, only the second time he approached Raikva with:
- 1000 cows
- One golden necklace
- A chariot drawn by mules
- His own daughter
We do not know how many children the king had but probably this daughter. So somehow he could understand that Raikva, he wanted to become an ideal householder. So this time Raikwa accepted especially seeing, beholding the face of this maiden. This much we discussed in our last class.
Analysis of Doubts and Questions
So I raised some points there, some possible doubts that might arise.
Question 1: Was Raikwa Tempted?
So the first question is when Raikwa beheld the face of this maiden, the king's daughter (we don't know even the name of that daughter), we don't know whether she was really extraordinarily beautiful or not. Do you think that Raikwa was really tempted? "Okay, you have shown me sufficient amount of tempting objects. I will teach you this Vidya." Did the king read the mind of his teacher, what he wanted to become? Can a great spiritual person have these temptations? Can one sell Brahma Vidya accepting very, very inferior objects?
Answer:
According to my understanding and that is what great people would, I think, interpret this, Raikwa was not tempted but he wanted to enter into householdership. Why does a person who has progressed so much want to enter into a householder state which is really as if coming down a billion steps down? After all, the greater a person is spiritual, the greater will be his joy.
Progress in spirituality means more and more joy for various reasons:
- One reason: more spiritual progress, more mind control
- More spiritual progress, less temptation, less reliance upon worldly objects for enjoyment
- More spiritual progress, a man will be even more devoted to God, drawn to God
- Mind will be settled only in God
- And the greatest happiness comes only from God, not from any object
Was Raikva unable to understand this even though he became identified with Hiranyagarbha? Absolutely, it is unimaginable.
What is the answer?
Because in those days, many Rishis were there. They wanted to lead a proper household life, raise worthy children. So Raikva was not tempted like ordinary people. But maybe by the will of God, he wanted to lead a householder's life. And having seen second time the face of this maiden, he was not tempted.
Then what could have been his thoughts? Upon beholding this young lady, "I can see she is worthy of being my wife. A Dharmapatne, really a very pure character, like Sita, equivalent like Ahalya, etc." So maybe, or like Arundhati. So this is a right wife, right type of person, worthy of being my wife. So that could be his thoughts.
So the king must have understood, by God's grace, "Why is my teacher not accepting my offer? Maybe because of his sincerity, God has given him that you offer your daughter because he wants to enter into a householder's life."
Question 2: Can a Spiritual Person Have Temptations?
Many times I have indicated, according to the scriptures, identity with higher deity means billions and billions of times of more happiness. This we will see, I think, in the 8th section of the 2nd chapter of Taittiriya Upanishad, Ananda Mimamsa.
That even the happiest person on earth, his happiness is taken as a measurement of one unit and those who are born as Manushyagandharva, because of some meritorious deeds, such people's happiness will be a billion fold. And so on. We get Devas, Devagandharva, Indra, Brihaspati, Prajapati, Brahmana, etc.
So there are various higher types of consciousness. Every Loka is a state of consciousness and every higher Loka brings unimaginable amount of happiness. Not only that, Upanishad also tells the same thing for anybody on this earth, who is Shrotriya and who is Akamahata.
Most marvelous words used here:
- Shrotriya means one who has 100% faith in the scriptures and follows them. He will never deviate even one millimetre or billimetre from the teachings of the scriptures, from the way of life as commanded by "Esha Adeshaha, Esha Upadeshaha, Esha Vedopanishad."
As we have seen in the 11th Tanvaka, it is a divine commandment. And such a person completely surrenders to God. So a person who has complete faith, not only he claims that "I have 100% faith in the scriptures," but his entire life is moulded according to the teachings as shown in the Upanishads, in the Vedas.
And that is the type of life he leads. And as a result, as promised by the Vedas, a person will get so much of happiness. And what would be the result of this kind of life? He will become an embodiment, very very compressed Dharma, righteousness.
And then he gets so much of joy. He doesn't regard any object as worthy of running after it. That is what is called Akamahata. Even the desire will not come.
As I gave not very elegant example: a person who is accustomed to eat class sweets, and if he sees in a gutter some rotten sweet, would he feel like a desire? "I have a desire to pick it up and enjoy it." So that kind of mind comes to this person as a result of transforming his life by following the directions, the guidelines given by the scriptures.
Such a person is called Akamahata. Kamahata means one who is controlled completely by desires, smitten by desires. Akamahata means one who absolutely doesn't have any desire. He has a reason above all these things. Why? Because when a person is enjoying the highest type of happiness, he cannot be tempted.
And what type of happiness is he enjoying? This spiritual person who is following the directions of the scriptures becomes an embodiment of Dharma. Such a person, he doesn't derive happiness from any object. He becomes progressively, though gradually, identified with his own Ananda. So spiritual progress gradually unlocks the door to our own nature, which is the nature of Ananda.
The more we uncover our own Ananda, the lesser we depend upon external objects. As we discussed, no object can give any happiness. So a spiritual person cannot have any temptation.
Question 3: Can One Sell Brahma Vidya?
No. Brahma Vidya cannot be sold. Brahma Vidya cannot be received by unworthy persons. Only a person who is ready for receiving, only he can receive.
And that law applies not only to spiritual life, even in this life. A baby, even a prince or a princess, even though parents can afford to give any quantity of sweets or food or toffees, but the baby can eat what is suitable according to her appetite and digestive capacity.
So not to speak of Brahma Vidya, even ordinary, a person who doesn't understand basic mathematics, he cannot go into abstract mathematics. Impossible. So this is something we have to be receptive. And that attempt to become receptive is what Shri Ramakrishna refers to as "unfurl your sails." The breeze of God's grace is always blowing. Unfurl your sails.
The Teaching Begins
So with this background, we will enter into the real text.
So Jana Shruti has come with his daughter and offered her to Raikwa. Not only that, he said, "This village plus so many lands surrounding this particular village, may you be the owner, lord of all these lands." Because when you are entering into a householder's life, you have great responsibility for maintaining all the other three ashramas and so many guests, so many poor people.
And because you are a learned person, many students like me will be approaching you. And in the olden days in Gurukula, it is the responsibility of the Guru to feed them, every one of them without exception. And usually the Guru Patni will be cooking the food and Guru and the students, they sit together and share whatever food is cooked.
So a famous person, especially a teacher, requires to maintain a large number of students. The more famous, the more number of students will come. So Brahma Vidya cannot be sold. It can only be received. Even if the giver is ready, the receiver, if he is not ready, he can never receive it.
So Janashruthi, he understood it by God's grace, came with his daughter, offered her and named the village. Hence, "All this land will be by your name. That's why it is called Raikwa Parna. That is in your name only, Raikwa's country, Raikwa's land, etc."
And having accepted second time all the gifts, especially the daughter, now Raikwa said, and that is what is there in this third mantra:
The Scriptural Text and Commentary
Third Mantra
So first time when Janashruthi approached and offered certain things, Raikwa said: "Thereupon Janashruthi Pautrayana again took with him one thousand cows, a gold necklace, a chariot drawn by mules, and his own daughter and went over to Raikva." For what purpose? To offer him.
Here Shankaracharya beautifully interprets the word Shudra. It is not a term of abuse. Shudra is one who is full of grief because such a person did not get the real knowledge. That is why the very first chapter of Bhagavad Gita is also very aptly termed as Arjuna Vishada Yoga.
And where there is sincere Vishada, God's grace will come down immediately. In the case of Arjuna, it came in the form of Bhagavan Krishna himself. In fact, the chariot is Arjuna's personality. And Arjuna was filled. But he surrendered himself to Bhagavan. And Bhagavan had become the charioteer. That means "I surrender myself to you. You direct me. My personality. Tell me what to do, what not to do." That is why he says Shadi means commandment. "Command me. I completely surrender myself to you. And I don't see any other way."
So similarly here Janashruthi surrendered himself, offering the best he could do it. So we see in Prahadarnika Upanishad, when Yajnavalkya taught Janaka, Janaka offered him his kingdom. When Swami Ramdas in Maharashtra, a great saint, he was approached by Shivaji, who was the king at that time. And Shivaji offered the entire kingdom to his guru, Ramdas.
And immediately the guru accepted. And he said, "Henceforward, the whole kingdom will belong to me. Belongs to me. But I am appointing you as its caretaker. Remember, you are my servant. You take care of it on my behalf. See that everything goes on well." And Shivaji, until his death, he considered that kingdom as his guru's kingdom. And guru will be pleased only when things go in the right manner. And that's what he did.
Fourth Mantra
So then we enter into the fourth mantra:
tam oha paraha ha abhyavada raikva idam sahasram gavamayam nishkoyam asvatari radha idam jaya ayam gramo esme nase anu eva ma bhagavah sadhi iti sadhi
Like Arjuna says, "sadhi mam prapannam." Here, Jnana Shruti also says "sadhi."
So Jnana Shruti said to him, "O Raikva, here are for you these one thousand cows, this gold necklace, this chariot drawn by mules, this wife and this village in which you reside. Now revered sir, please instruct me."
It is a request. "I surrender myself to you. Out of your grace only you accept them. And if you think I am ready, please instruct me."
Fifth Mantra
Then what happened? He became pleased. So in the fifth mantra, in the first section is being described:
Tasyaha ha mukham upodghrahanan uvaca ajahara imaha shudra anenaiva mukhena alapayushyatha iti teha ete raikvaparnanama maha vrisheshu yatra smay ho vasa tasmay ho vaca
Taking that princess to be the portal, the instrument for the conveying of knowledge. That means, Raikva, the guru, the teacher was pleased. And then he addressed again second time:
"O Shudra," means, "O my son, my child, your mind is filled with grief because you want to progress in spiritual life and you have approached rightly. I am pleased with you and I also know you are ready to receive this. So you have brought all these presents and I am pleased. Even by this means, offerings of money, your daughter as my wife, you will make me talk."
That means, he is indirectly indicating. "You will make me talk" means "I am going to talk because I am pleased. I accepted means I am pleased. Therefore, I will accept. Therefore, I will accept you as my disciple, as my student and I am going to instruct you."
So, the king must have been very pleased. He was elated with joy that Guru accepted him.
So then, what did the king do? The king gave away to him all those villages in the Mahabhrisha country known as Raikvaparna where Raikva lived. The place where Raikva lived was called Mahabhrisha. So, all those villages which are known in that place called Mahabhrisha. So, he said, "These all belong to you because I am gifting them to you or I am offering them to you as my student's Dakshina and they will be henceforward known as Raikvaparna means the lands belonging to Raikva."
And where are these villages where Raikva was living until then? Now, Raikva said to him:
So, that means he is going to give the instructions about the Samvarga Vidya. There is an ancient rule that knowledge should be imparted to a proper recipient who was a Brahmachari, who gave wealth in return, who was intelligent, who had knowledge of the Vedas, who was liked and who reciprocated with a different knowledge.
That is to say, in Upanishads we get this particular peculiar word Samitpanihi. That means a person who is ready to completely surrender to the teacher, to the Guru. So, that is all indicated by the Samitpani. Some firewood they take as a symbol of "I am ready to burn my Ahankara and ready to receive whatever you are going to give."
Why? Because when a student approaches a teacher, the student has to transform himself. Transformation means the death of the former self and the birth of a new spiritual self. That is equivalent to death. That is what is indicated symbolically that "I am going to burn myself, enter into this fire and reduce myself to ashes. That means I will not be an old person."
That is what happens when a person accepts Sannyasa Ashrama. He has to do his own Shraddha as if he has died forever. That is why once a Sannyasin he cannot really enter into Grihastha Ashrama thereafter. That is what it means.
The Real Teaching: Samvarga Vidya
So, we have completed the second section. We are entering into the third section. The real teaching starts here.
Introduction to the Teaching
Raikva initiates King Janashruti into the meditation on Samvarga Vidya, a unique Upanishadic term signifying the all-absorbent or that which merges everything into itself. This knowledge reveals the underlying unity of existence through the metaphor of a great all-consuming wind.
There is a wind. It is called Vayu. It is Vayu. "O Vayu, you are the directly present deity because without Vayu Devata there can be no life on earth. Without Vayu Devata there cannot be anything existing in this world." We will come to that soon.
Two Aspects of the Teaching
So, this teaching of Raikva is presented in two parts:
- One from the angle of Adi Daivika (universal aspect, Samashti)
- Another from the point of Adhyatmika (individual point of view)
Raikva explains that on a cosmic level everything gets absorbed in Vayu Devata, the fourth Bhuta, according to the Srishti Krama as we have seen in the Taittiriya Upanishad. Often it is translated as air or wind but any English translations are very misleading. Vayu is a Devata first of all. It is not air but it is that which gives life, that which sustains life.
Even if a plant has to grow, it has to be alive. Not only, even the non-living also are formed only by the wind. It is a very difficult concept for us to understand. So, everything merges in Vayu.
The Cosmic Structure
As we discussed many times, you will have to remember that the whole creation is divided into a triangular form:
- Adhyatmika
- Adi Bhautika
- Adi Daivika
Here only two are mentioned, Adhyatmika and Adi Daivika.
So, that which is the collective unity of all individual faculties is called the universal cosmic self. So, for simple example, all the powers of seeing by every eye, mosquito's eye, man's eye, animal's eye, etc. combined together, that power of perceiving or seeing is called Surya Devata who is a product of Vayu Devata.
So, the power of hearing, sound, cosmic power of hearing that is called Akasha Devata. So, Devata is from where Srishti comes, existence comes, which is sustained and which goes back into it. Every effect, remember, must go back into its cause.
Cosmic Examples
So, Raikva illustrates saying that when fire is extinguished, it is absorbed into Vayu. That means it goes back into its cause. Agni Devata is an effect and the cause of Agni Devata is Vayu Devata.
And when the sun and moon, what are the sun and moon? That is also manifestations of Agni Devata only, nothing else. Because Agni means light and heat. Sun means light and heat. Moon means light and heat. They too are absorbed into Vayu.
Not only that, when water evaporates, where does it go? It goes back into its Vayu nature, Vayu Devata nature. It is drawn into this Vayu principle.
So, this cosmic Vayu is the central controlling power of the universe. Its very existence compels the orderly and symmetrical movements of the planets, stars and galaxies. The sun is moving. The moon is moving. All the galaxies are moving. Movement is possible only because of the air. Without air, movement is not possible.
Understanding Vayu as Prana
What is this Vayu? Vayu means prana. What is prana? Prana means energy. And without energy, the mountains cannot grow, the rivers cannot flow. Similarly, the same Vayu within our body is called prana.
So, first comes the consciousness called Chaitanya and second comes prana and when a person is sleeping, in deep sleep, Sushupti, what sustains the body and mind? Only the prana shakti. How do we know? Because during sleep, we know that the body doesn't function. That is, we are not aware of the body, we are not aware of the mind, but the prana shakti maintains its life and mind also cannot function without energy.
That energy comes from Chaitanya only. That is called Mukhya Prana and we are going to see it in the Taittiriya Upanishad in the second section Dhriti Anuvakaha at Pranamaya Kosha. When it is described, this prana divides itself into five faculties: prana, vyana, udana, samana, etc. That we will discuss in our next Taittiriya Upanishad class.
The Cosmic Order
So, this text is telling if we see the sun shining, rain falling and even death is performing its duties, it is all because of this vayudevata, fear of the vayudevata. It is this invisible governing power which maintains the cosmic order and it is this principle that Raikva meditated and became one with it.
So, vayudevata, as we mentioned earlier, is called Hiranyagarbha. So, he became one with Hiranyagarbha. And the same vayudevata is manifesting in and through every single individual called VST called Adhyatma here.
So, Adhyatma, Adhibhautika Adhidevika. Adhibhautika is not discussed here.
The Individual Aspect
So, the same all-absorbing universal principle that is vayudevata functions within each individual being. So, just as Vayu controls the entire macrocosm, Prana governs the microcosm.
So, especially, Raikva explains to Janashruti that when a person enters into that state called Sushupti or deep sleep, Prana withdraws all the senses and mental faculties into itself. Prana withdraws the body and the mind into itself. Hence, speech, sight, hearing and even the thinking power of the mind are all absorbed by this life force. They cease during Sushupti state to work.
But, as soon as a person is awake, Jagratavastha, again Prana starts functioning and that is the power, Pranadevata's power. So, outside Vayudevata, cosmically Vayudevata, individually Pranadevata. Prana is the internal controller that sustains and regulates every physiological and mental function within each one of us.
The Essential Point
Now, what is the point? We, the individuals, through this Samvarga Vidya, we must first of all understand "I am an effect and since I am an effect, I am coming from a cause." Finally, that cause, individually is called Prana and cosmically, the Pranas of every individual thing is called Vayudevata.
So, first, I identify myself not with individual sense organs but with Pranadevata and then I will have the power to identify myself with the cosmic power or Hiranyagarbha called Vayudevata.
So, the Vyashti and Samashti, the individual and the collective, there should be no difference because the individual is entirely dependent upon the universal. Just as our body-mind depends upon Prana, our entire personality depends upon Vayudevata. So, everybody depends upon Vayudevata and that is how we have to meditate.
The Process of Identification
First, we have to identify ourselves with Prana through this Samvarga Vidya and when we succeed, "I am not the body, I am not the mind, I am the Pranadevata" – not inert Prana, Pranadevata. "I am consciousness most manifest in the form of the Prana" and then I will see even this Pranadevata within every individual is nothing but a part, is an effect of Vayudevata cosmically called Vayudevata.
So now, "I must become identified with my cause which is Vayudevata." This is the essence of the Samvarga Vidya. Slowly, gradually body is merged in the mind, mind is merged in the Prana, Prana is merged in Vayudevata.
The Five Koshas Process
So that is how another way of saying it is, the gross is merged in the subtle, subtle is merged in the subtlest or the Annamaya Kosha. First of all, I have to know that "I am nothing but Annam and the whole universe is nothing but Annam and so there is no difference between me as Annam and between the universe as Annam." This Annam is only a small infinitesimal part of that universal Annam that is called identity with the Virat.
Similarly, the mind is a small manifestation of that Prana and this Pranadevata is nothing but what is called Pranamaya Kosha. So like Annamaya Kosha should be merged in Pranamaya Kosha and then:
- Pranamaya into Manomaya
- Manomaya into Vijnanamaya
- Vijnanamaya into Anandamaya
- And Anandamaya into Ananda which is Brahman
So this is way of the gross slowly going back and merging in its cause. The effect merging in its cause – this is called Samvarga Vidya.
This is what our Praikva was wanting or Upanishad wants to tell us that through Janashruti we also have to come to know "I am nothing, my ego is nothing, my ego is nothing but egotism but my ego if I can merge in the Divine Mother's ego then I will escape all the problems and I will enjoy universal cosmic bliss" – that is the point.
The Cosmic Teaching Begins
So Raikva started teaching and here it goes:
Mantra Two
Yadavai Agnih Udvayati Vayum Eva Apyati
Yada Surya Asthameti Vayum Eva Apyati
Yada Chandro Asthameti Vayum Eva Apyati.
In two shlokas, two and three this how cosmically Adi Daivika aspect is functioning.
So this Air Vayu Devata, the fourth what is called the second Bhoota from the Atma. Akasha is the first and from Akasha is grossifying, manifesting as Vayu. So here Akasha is not mentioned but we have to presume so Vayu Vavasamsargaha. Air indeed is the absorber. Absorber means that cause into which all the effects will be merged.
Now what are the effects? So he gives here in this second mantra three examples:
Example 1: Fire
Yadavai Agnih Udvayati Vayum Eva Apyati.
When the fire goes out now we see the fire functioning then after some time it goes out. Where does it go out? It is in air that it merges. Why? Very beautiful not only psychological fact, a physiological fact. When there is no air when there is no oxygen fire cannot function.
So where from the fire is coming out? Agni Tattva is coming out from the Vayu Devata and where will it go? So that law of cause and effect has to be remembered again and again by all of us. Every effect after some time has to go back from where it came. So the creation the sustenance and going back is a cyclical process.
So when fire goes out Udvayati means going out because what keeps it going on? Only air. Vayum Eva Apyati. It merges back into its origin, its cause which is called Vayu.
Example 2: The Sun
Surya Asthameti. Vayum Eva Apyati.
Surya sets – not our capacity. What makes the sun function? There is something within the sun which gives light and heat and what is it that makes it? Tremendous unimaginable activity is going on within the what you call that spherical star that is called the sun. Tremendous Vayu is working. Without Vayu it will just go out and one day our sun or every galaxy has its own suns, its own stars. Everything will go back.
Every gas. What is a gas? That is also a manifestation of Vayu only. There is no different. That's why gas ignites itself. So everything in this world, where does it go back? It goes back gradually of course. That which is the grossest is called Prithvi, Earth or Annam. It goes back into its cause which is called waters and waters go back into its cause that is called the Agni Devata or Tejo Devata according to Chandogya Upanishad and where does the Agni merge back into Vayu Devata? That is being said.
That means when Surya the sun, the Devata called the sun is called Surya Narayana. When it no longer functions because like any one of our birth, Surya has a birth, Chandra has a birth, everything has a birth and from where it has taken its birth from Vayu Devata. So it goes back into its parent which is called Vayu Devata.
Example 3: The Moon
Yada Chandra Ha Asthameti Vayu Meva Piyeti
And when the moon sets doesn't function anymore. We are not talking our sunset or moon set moon rise, moon set sunrise, sunset. No, we are not talking. I am not talking. Upanishad is not talking. It is talking the cosmic aspect of Surya and Chandra when it goes back when it doesn't function anymore where does it go back? Vayu Meva Piyeti. It enters into Vayu Devata.
How does it enter? Because we know Chandra Devata doesn't have its own light. It borrows the light of the Surya. So presumably Chandra Devata goes back into Surya and Surya Devata goes back into its origin cause which is called the Vayu Devata and without the sun and without the moon, no life is possible.
The Role of Sun and Moon in Food
So this beautifully brought out in the Bhagavad Gita in our Vedas, Upanishads. So what is food? Modification of the sun, sunlight. That's why what is food? Food means we have to understand prana. Prana means energy. Food is nothing but energy. Why do we eat food? Because digested food is becoming energy. If we can eliminate this via media called food, if we get only the energy and a few yogis can do that, they can just look at the sun, take as much energy as they require, hold it, they can function. But we cannot do it.
But peculiarly the plants can do that. So plants get energy but to retain that energy, the plants also require other supports. Water is needed, air is needed and so many that is called angam is needed but it has the ability to get its main food only from the sun.
What about the moon? That is why, when at night, what we call night, the moonlight comes, it brings in transformation making the food extremely what is called effective, medicinal, whether it is rice, whether it is wheat, whether it is vegetables or fruits, the effect of moon can never be understood, can never be even imagined.
So one part of transforming food is done by the power of the sun, the same power of the sun as reflected through the medium of the moon, it brings another type of effect which is most positive. That is why, Chandra, Chandra Devata makes every food in Aushadha, that means the greatest medicine which sustains our body. In fact, we are born from this food, we are sustained by the food and we also again go back into food which is going to come here, we will discuss it in future.
Mantra Three: Water
Similarly, in the second mantra also, "When water dries up, it is in air that it merges, for air absorbs all these, this is the doctrine of Samvarga with reference to the gods."
So earlier he has given Agni, Surya, Chandra, here he is giving Jalam. So all these are the effects, the products, the vikaras of Vayu Devata, therefore Vayu Devata is the cause, all these are the effects, so the effect must go back, where do the waters when they are dried, in the form of steam, go back, they go back and merge in the Vayu, they are sustained by the Vayu and they are again released also by Vayu.
Beautiful points, practical points, we will talk about them in our next class.
Closing Prayer
ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :
Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.
May Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna!