Chandogya Upanishad 4.3.4-4.3.8 Lecture 133 on 30 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 the Teaching

We have completed a Samvarga Vidya part of the beautiful story. Now to illustrate the glory, the greatness or the result of what happens when a person practises the contemplation called Samvarga Vidya.

In order to glorify this beautiful Upasana, a story is given there. The Upanishadic Rishis are very well aware of the psychology of people like us. So when we study a story, then that sticks into our brain easily.

That is why in the Upanishads we get so many stories and this story also comes in the Chandogya Upanishad only. So having completed the teachings of the Samvarga Vidya, in order to glorify that special type of knowledge which can lead one with identity, with Hiranyagarbha. Vayu Devata is also called Hiranyagarbha.

The Story of the Brahmachari

The Setting

There was a Brahmacharin. Once he went out for food because Brahmacharins and Sannyasins are supposed to live on begging.

So there are two types of Brahmacharins and Sannyasins. Some of them live in some established monasteries where the monasteries themselves provide for their staying, and food needs like food etc., and even needs of health etc. are looked after by the monasteries. And these monasteries are well maintained, being supported by well-to-do devotees, laymen.

The other is they want to live completely independent and they will have to go out for begging. So that is one of the ways. Here in this story, there was a Brahmachari.

The Test

He belongs to this category. He used to go out for begging and he went and then he saw there were two people. They were being served food.

So this Brahmachari went there and begged, "Please give me also some food." One of the people who was there and even those two people were very great spiritual people. They wanted to test whether this Brahmachari is really progressing in spiritual life or not.

So they did not give the food. They refused to give the food. Not that they wanted to refuse to give food, but they wanted to test whether this Brahmachari is really practising these Vidyas.

The Brahmachari's Response

We will not give you food. And then this Brahmachari, he opened his mouth and said, "It's not right for you to refuse food for me." And he gives an explanation why this is so.

He says, "There is one great God whose fellows are four others. He is the protector of all the worlds. You do not realise that all the food of this world belongs only to this God and it is to this God that you have refused food."

Understanding the Spiritual Concepts

The Nature of Hiranyagarbha

What the Brahmachari really means is that you do not perhaps realise I have practised this Samvarga Vidya as taught by my own teacher and I have attained oneness. So this Brahmachari is trying to answer, to convey to them that probably you do not know. You do not realise that everything in this world belongs to God and I am a contemplator of that particular God.

Here God, not the Supreme Brahman but Hiranyagarbha otherwise also called Vayudevata, Sutratma. Vedanta especially Upanishads use several terms: Mahat, Hiranyagarbha and Sutratma. These are the three different names.

The Universal Manifestations

Collective creation in physical form. Entire physical world collectively is called Virat which includes of course my body, our body, everything living, non-living. That is called Virat, universal.

Then all the pranas, vital energies here in Vayudevata. So collective prana that is called Adhidaivatam. Universal prana is called Sutratma.

Universal mind is called Hiranyagarbha. Universal intellect is called Mahat. So these are just one and the same being but as identified with three different aspects.

The Identity with Hiranyagarbha

So this Brahmachari said I am a contemplator of this Hiranyagarbha. I have become one with this Hiranyagarbha and the entire world belongs to this Hiranyagarbha because Virat is an external physical manifestation called Adhibhautika of this Hiranyagarbha only.

So the whole universe has come out of Virat, is sustained by Virat and again it goes back to Virat. So I have become identified with that Hiranyagarbha and the whole world is sustained by food and the food that one eats is also Virat and finally when every being goes back to its cause, it also becomes food.

The Nature of Food and Being

We are from food as we explored in the Taittiriya and we are sustained by food and we go back to food. There is no movement here. We are food in one manifestation.

We are food in the sustenance manifestation. We are eternally food even in the dissolution manifestation. Not that we are going to become food. We remain food. Gold remains gold whether there is an ornament or not. This we had explored especially in the Taittiriya Upanishad.

The Recognition and Response

Saunaka's Understanding

Then hearing this, one of the two who are being served food, then he understands. So he comes nearer the Brahmachari and then he says, "That being that you just described, we also meditate upon it."

So the being, everybody meditates as the ultimate soul, the creator of all, who eats through the mouth of knowledge itself. Very interesting expression, who eats through the mouth of knowledge itself.

The Nature of Eating and Consciousness

What does it mean? Because when we see something, it is only the thought in our mind. We say, I see. Apply this if you are eating food.

The body doesn't know what is food. The food of course doesn't know it is food. It is our thought. I am eating the food. I am hungry is a thought. I have food is another thought. I am eating food is another thought. I have eaten food is another thought. I am satisfied is another thought. Everything is a thought.

Stories of Great Souls

Sri Ramakrishna's Experience

Then one devotee doubted Sri Ramakrishna's integrity. That is, he saw Sri Ramakrishna trying to have food and there were several dishes. So the devotee could not understand why a great soul like Sri Ramakrishna needs so much of food. But Sri Ramakrishna knew everything. He took one handful of food and as soon as he brought it to his mouth, a huge snake suddenly came out from inside him, snatched the food and then went back inside.

That means it is indicating Sri Ramakrishna is offering the food to Vaishvanara Agni. It is the Vaishvanara who appeared to this devotee in the form of a snake.

Trilinga Swami's Story

There is a story about Trilinga Swami. So they saw him either at Kashi or at Narmada Bank. So they wanted to test him. Trilinga Swami had a huge stomach. So they wanted to test him or they wanted to make fun of him. They brought a big pot of water mixed with lime in it so that it takes on the appearance of milk and then "Swami, we want to feed you."

He just opened his mouth like Sri Ramakrishna fed him with payasam, rice pudding. He also opened his mouth. Sri Ramakrishna fed him with his own hands like that, opened his mouth and these mischievous fellows they poured that lime thinking that they are going to deceive Trilinga Swami and he swallowed everything because he offered it to God. He was God. He was Shiva.

The Deeper Teaching

The Universal Eater

Therefore Brahman can digest anything. There is no poison. If he identifies himself with Shiva, poison itself becomes amrutha, nectar and then the stomachs of these people who offered started burning. Then they understood the greatness of Trilinga Swami.

How many stories are there like that. But what is meant is that one who becomes identified so anybody eating becomes his food and everything he is the eater, he is the eaten he is everything.

The Prana Devata

Just like as we have seen Rayquaza teaching this universal God of air Vayu Devata who is none other than Hiranyagarbha. So everything, the sun, the moon the fire and everything becomes merged in him. So similarly the Prana Devata who is controlling each one of our individual bodies.

The Sacred Mantras and Their Meaning

The First Mantra

Once upon a time, while Kapeya Saunaka and Kakshaseni Abhipratarin were being served with food, a celibate student of sacred knowledge approached them and begged food of them. They did not give him anything.

The Context and Names

So, as I said, it must be a test. Now, Atha means a story many times because it so happened, once upon a time, there were two people who were there. Saunaka and Kapeya. Both names belong to one person. Then another person, Abhipratarin and Kakshaseni. These two words also belong to a second person.

The Refusal and Its Purpose

They were sitting. It was noon time, lunch time. In Bengali, we call it Parivesha, serving food. They were being served food. We don't know, somebody either in a dharma shala or in a house or in a monastery, they were being served food.

What happened? Brahmachari Ibhikshai. One celibate student called Brahmachari approached them and seeing them eating, he begged for food. "Kindly give me also some food. I am hungry." But they did not agree to give him food.

The Teaching on Hospitality

The Importance of Feeding Guests

As we have seen in the 11th section of the 1st chapter of the Taittiriya Upanishad, Atidhi Devo Bhava. And this Taittiriya Upanishad is so marvellous. So, it is said, Never criticise food.

So, food must be accumulated. This is a rule for the householders. So, if any guest comes, one should never be refused. If anybody comes, "I want to stay in your house. I am coming as a guest to your house." Such a person should never be refused.

The Consequences of Hospitality

Not only that. In that same Taittiriya Upanishad, it is beautifully written that if a person had treated guests when that person was at a young age, then next birth, as a result of that, he will be getting marvellous, enjoyable, plenty of food. Not only he will be getting such marvellous food, his hydrochloric acid will be burning him. That means he will be able to digest whatever he eats.

The Brahmachari's Declaration

The Response to Refusal

Then, when the Brahmachari said in reply to them, that every food belongs to only that Virat Brahman, that Hiranyagarbha, that Vayu Devata. So, if you are refusing food to him who is providing you with food, that is the very height of ingratitude, ungratefulness.

The Recognition by Saunaka

In reply, this Shaunaka approached him and said, we don't know what other things he said. "No, we were only testing you. We know now how far you have progressed. Don't think that we are ordinary people."

So, then he said, "We are also contemplators." That is what he said in this next sixth mantra.

The Nature of Prajapati

The One God with Four Great Ones

So, in reply what he said, the Brahmachari, that is Prajapati, the one God, swallowed of the four great ones. He is the protector of the worlds. O Kapaya and Vipratarin, mortals do not see him who dwells variously, who alone is manifesting in this whole world. Like, as we have seen, even from him, for whom all this food is meant, you have withheld it. That is not proper.

The Universal Law

Now, let us go into some details. It is not only significant, but it is the only way that there could be peace and happiness and prosperity in this world. The first point we have to remember is whatever we do in this world, if we do good, we reap the good. If we do evil, we reap the evil.

Stories of Divine Justice

The Story of Durvasa and the Pandavas

So, we know the story when the Ruasa Rishi, along with his hundred disciples, approached at noon at the request of the Ryodhana. "You go there after everybody finished food, after they have washed their utensils, when there is no food." That is what he means.

And demand food. And for a person living in the jungles, there is no hope of their being provided with food. And if they are not provided, he will incur sin. And as a result, he will be punished. And that was the evil motive of the Ryodhana.

Durvasa's True Understanding

And this is also a test because a great soul like Durvasa Maharshi is not simply going to be taken in by the clever tricks of the Ryodhana. Durvasa Maharshi was a great, greatest spiritual person. We should never think of that person. He was a fool.

And he was flattered by the Ryodhana. And he gave a boon. "I will give you a boon." But Durvasa Maharshi was a great soul. He is not going to be taken. He must be laughing inside himself.

The Divine Resolution

When Durvasa came, there was no food. Yudhishthira was granted one Akshaya Patra. Then, as soon as these guests came, he ran to... Draupadi, we know this story. And Draupadi prayed to Bhagavan Krishna.

Immediately, he came and he found out one small grain somehow sticking in that Akshaya Patra. He ate the whole thing and then he belched. And he said, "I am completely satisfied."

Tasmin Tushte Jagat Tushtam - When he is satisfied, everybody will be satisfied.

The Final Recognition

Saunaka's Response

So what happened Kapeya Sonaka reflecting on the words of this Brahmachari approached him and said to him "he who is the self of all Gods and the creator of all beings who has undecaying teeth who is the devourer who is the wise one who is himself never eaten but who eats even those who are not food and hence the knowers describe his magnificence as immeasurable such indeed is the Brahman O Brahmacharin whom we worship"

The Meaning of Golden Teeth

Then having found the Brahmachari a great contemplator an advanced person in spiritual life Kapeya asked the people who are serving them food please serve him also food so this is a very beautiful what is Sonaka saying Sonaka Kapeya we are only testing you we are also contemplators of God what type of God we are contemplating is Atma Devana he who is the self of every God Janata Prajana who is the creator of all Hiranya Damsraha he who is endowed with golden teeth what does golden teeth means that he only takes everything back into himself Samvarga he only absorbs when we go on eating food when elephants go on eating food the teeth will become decayed but never when Hiranya Garbha goes on eating that's why he is called Hiranya means golden Damsra means teeth

The Mystical Ten

The Five and the Other Five

So they gave him food now these five and the other five together becoming ten constitute the Krita nice caste therefore these ten are the food or they are the Virat dwelling in all the ten quarters and these are the enjoy the Krita so it looks a little bit what is called mysterious this Virat of the form of the ten deities what are the ten deities in the form of the universal Vayu in the form of the individual Prana just as you said the universal Vayu absorbs the four Surya, Chandra, Agni and Jala similarly the Prana absorbs these five all the sense organs as an example they have given of the speech of the eye of the ear and mind so one plus four one plus four and five plus five, ten

The Complete Universe

This Virat consists of five universally he is maintaining five gods and individually he is maintaining five actions of the Prana, five plus five, ten and whoever contemplates upon him he becomes one with him and he becomes identified not only with the individual but with the universal also for this contemplator of this Samvarga Vidya his individual Prana and the universal Prana called Vayu there would be no difference they become absolutely one

The Final Understanding

The Unity of All

And so such a person identifies himself with this entire universe so all food belongs to him, in fact he becomes the food, he becomes the eater of food but it is all cognitive process as I gave the example of the what is called dream and then this word Virat, here used there is a Vedic metre like Gayatri, so the Virat refers to several related concepts and it consists of thirty three syllables

Liberation Through Understanding

So it is said Virat is food, Virat is a Vedic metre and Virat is the universal name for that God, universal God is also called Virat and whoever contemplates on this universal God becomes one with him and then he will become liberated this is the essence of this Samvarga Vidya

Closing Prayer