Chandogya Upanishad 4.5-6 Lecture 137 on 13 September 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: The Story of Satyakama Jabala

We have been studying the story of Satyakama Jabala—the earlier part of the story which, in itself, is a marvellous spiritual revelation.

Any person who wants to progress in spiritual life must be endowed with qualities, especially two qualities: Truthfulness and Shraddha. Unfortunately, there is no equivalent word to this word Shraddha in any other language excepting Sanskrit. Of course, the same word we use in every one of these Indian or Indic languages.

The Journey with the Cows

So he took the weakest cows selected by his Guru Gautama Rishi, and Satyakama Jabala took a vow: "I will not come back until these cows become strong both in health and in numbers."

And he was so completely absorbed in doing this Karma Yoga. His heart had become pure. And as soon as his heart became pure, that truth which is within each one of us—in the words of Swami Vivekananda, "potential divinity"—had started bubbling up.

But it seemed to have come from sources outside oneself. Everything is a vision. A vision is nothing but one's own intuition.

The Nature of Tapasya and Spiritual Purification

So pleased by this Shraddha and this Tapasya—what is Tapasya? We have to be very careful in remembering what we had discussed quite a number of times about the meaning of this word Tapasya. In the Taittiriya Upanishad, Shankaracharya says Tapasya means deep thinking.

Deep thinking will come when we do Karma Yoga. And as a result, the mind will be purified. This is Manas Shuddhi, Chitta Shuddhi.

As soon as mind becomes purified or as it goes on getting purified, the truth that which is within starts manifesting both in the body and in the mind—especially in the actions and reactions of such a spiritual aspirant.

The First Vision: Vayu Devata

So one evening, Satyakama Jabala sat down, and he never neglected his duties because when the cows have eaten their fill, then they lie down and start chewing the cud. And that is what happens after the dusk. So this Satyakama Jabala now is free to contemplate his Nitya Karma—daily activities like sitting and worshipping, contemplating, lighting up a fire.

So when he sat down, suddenly he had a vision. What was that vision? We have to imagine not that a bull came in front and said something, but this Vayu Devata was pleased with this Satyakama Jabala because Vayu Devata is none other than manifestation of Brahman only.

So God manifested in the form of the Vayu Devata and then He addressed him:

"O Satyakama!"

"Yes Bhagawan!"

See how Satyakama was addressing Bhagawan because instinctively, intuitively, Satyakama Jabala understood: "This is none other than God Himself, Atman itself, Brahman itself." Call Him God, Brahman, whatever name you want—or the creator, whatever name we choose to call, it doesn't matter. We all have that idea.

"O Satyakama!"

"Yes Bhagawan!"

"I am going to reveal to you one-fourth of the Brahman."

The Progressive Teachings

So the same thing happened on subsequent evenings. As soon as Satyakama Jabala makes the cows comfortable, lets them sit peacefully, they start what they need to do. And then one of the effects of Karma Yoga: mind becomes absolutely focused, concentrated.

So:

• Chitta Shuddhi - purity of the mind
• Chitta Ekagrata - concentration of the mind
• Chitta Vishalyata - the mind goes on expanding the identity of the personality

And then finally comes His identity with God Himself. These are all subsequent steps, one after the other.

The Example of Sri Ramakrishna's Pure Mind

Satyakama Jabala is ready. As I mentioned earlier, when Sri Ramakrishna's mind was so pure, he did not have the help of any teachers, much less any scriptures, through simple, trusting, intuitive faith—Shraddha.

He prayed to, surrendered himself to the Divine Mother, prayed: "Oh Mother, you please teach me." And the Mother taught him everything, made him go through the experiences of Savikalpa Samadhi, Nirvikalpa Samadhi, and then seeing God everywhere.

Later on, out of compassion for people like us—because we do not have that kind of pure intuitiveness—we have to slowly develop through the help of the scriptures, as interpreted by a Sadguru. That was the second sadhana of Sri Ramakrishna.

The Four Aspects of Brahman

So four parts of the Brahman were taught by four aspects of Brahman. Vayu Devata was the first one.

"I am going to teach you that one-fourth of the Brahman, consisting of four parts."

So every aspect of God taught Satyakama Jabala four parts, making it 100%. And each part, he is taught: "Now, you contemplate, this is Brahman."

When Guru says "this is Brahman," then the disciple, the student understands: "I have to contemplate."

But if the student is absolutely ready, the moment the words enter into the minds of the disciple, he will perceive, he will experience the truth of what the teacher had taught.

The Example of Totapuri and Sri Ramakrishna

As soon as Totapuri initiated him into this Mahavakya, "Aham Brahmasmi," immediately Totapuri asked him to meditate. And Totapuri himself had to practise for nearly 40 years, and then only he obtained Samadhi.

But Sri Ramakrishna, as soon as the Guru told him to do this, then he became merged in it. Because he was a Yogya Sishya, Adhikari Sishya—Sadhana Chatustaya Sampanna in 100%. So he merged. Totapuri was astounded.

One whole day passed. He now and then goes and examines, and the disciple was exactly in the same position that he had left. And three days passed. At the end of the third day, the whole Panchavati was filled with the roarings of Totapuri: "Hari Om!"

Then slowly the mind, of course by the will of the Divine Mother, came down to the physical level. Even then it took some time. Totapuri was forced to exclaim [his amazement], because he never encountered such a fit disciple. And he himself was not such a fit disciple—it took him 40 years.

The First Teaching: Vayu Devata and the Directions

So Vayu Devata came to Satyakama Jabala in the form of the bull. And Satyakama understood immediately: "Please instruct me, Bhagawan." That's what he said. And then he taught him.

Now, I am just giving the essence. And we will go into the mantras very soon.

What did the Vayu Devata teach? The East, the West, the South and the North. Perceive Brahman. Wherever you look—yavat chakshurgachachati tavat brahmah brahmah pashyati—but wherever the eyesight falls, that is nothing but Brahman. Sarvatrah brahmah dharshannah.

And then there is a special name. And this Brahman in the form of four directions—that means space—this is Anantavan. The particular name of this first, one-fourth pada of teaching about Brahman, his name is Anantavan nama.

The Correct Name

And then, of course, for not such qualified people... And Satyakama himself, how many years he took to reach this state, that is not mentioned. Because the bull came and told him: "Now we have become hundred and we have become strong. Now you can drive us back to the Guru because you have completely fulfilled the Guru's commandment."

So whoever contemplates Brahman in the form of Anantavan, infinite—space is infinite—he will become infinite.

Then second... sorry, I told you something wrong. Brahmanah prakashavan nama. Prakasha means effulgence, radiance. The name of the Brahman is radiance.

The Second Teaching: Agni Devata

Then Agni Devata came next day at dusk time. And exactly in a similar way, he addressed him:

"O Satyakama, I am going to teach you three... one pada, one-fourth of Brahman in the form of four sub-parts: prithivi, antarikshama, dyauh, samudraha—the earth and then the heavens and what is in between."

Bhuh, bhuh, svah and samudrah, the ocean.

"Contemplate Brahman. Whenever you see the earth, it is nothing but manifestation of Brahman. When you look up, that is Brahman. And if you at any time catch a glimpse of the higher Lokas, seven higher Lokas, they are also nothing but manifestation of Brahman. And then you look at the sea, vast water."

Days and months, one may be travelling by boat. That's why the Samudra is a very good object to meditate on the infiniteness. And the name of this particular contemplation of earth, higher interspace and the highest worlds and the ocean is called Anantavan, infiniteness.

The Third Teaching: Aditya Devata

Then third day at dusk, then Aditya Devata. Aditya means that which is with light, etc. So he said:

"Oh, Satyakama."

"Yes, Bhagawan, teach me."

"I am going to teach you one-fourth of Brahman."

"Yes, sir. Please teach me."

agnihi, suryaha, chandraha, vidyo—all light, objects of light: fire, the sun, the moon and the lightning.

And what is the name of this? brahmanah, jyotishmaan. Jyotishmaan is the name of this Brahman.

So you contemplate, and whoever contemplates on Anantavan Nama, he becomes infinite. Whoever contemplates on Jyotishmaan, he becomes radiant personality.

The Fourth Teaching: Prana Devata

And then every time says: "Tomorrow a bird called Madgu will come and teach you." So first day said that Agni Devata will come and teach you. Second, third day he said Aditya Devata in the form of a Hamsa, a swan will come and teach you. And at the end of the teaching, this Aditya Devata in the form of the swan tells again: "Tomorrow at dusk a bird will come." Madgu is a water bird and it is nothing but Prana Devata.

And Prana Devata will only talk about Prana. So:

"O Satyakama."

"Yes Bhagawan."

"I am going to teach you one-fourth of the Brahman."

So what are those four aspects? Again, pranah chakshoh shrotram manah—the Prana within every living being and the eyes and the ears and the mind—contemplate that whatever you see is Brahman.

bhadram karnevih shunyama devah bhadram pashyema akshavyah jitraha

What is it? Bhadram means what? "May I hear what is auspicious?" That means may I only know it is Brahman who is speaking. "Whatever I see is nothing but Brahman in the form, in this particular form."

So this includes all the not mentioned sense organs also. Finally, mind which collates every sense organ and presents a harmonised unified knowledge—contemplate Brahman as that. And he is called ayatanavan. Ayatana means he becomes great support.

So these are the what is called four teachings that we are going to discuss.

Detailed Analysis of the First Teaching

Now we will go into the real teachings which starts with the fifth section and then first part of Brahman.

So there was this Vayu Devata, he became so much pleased by the shraddha and tapasya of Satyakama Jabala and it came in the form of the bull and then addressed: "O Satyakama" like that.

We have discussed the essence, so we will just discuss a few points here.

The Mantra Analysis

athah enam rishago abhyo vada satyakama ite bhagava iteh pratishushrava praptah somya sahasram smaha prapaya nah acharya kulam

Then the bull addressed him: "O Satyakama" yasriviyarshar. Thus Satyakama responded: "Dear boy, we have reached a thousand, take us to the house of the teacher"—your teacher, that is Gautama Rishi.

"Dear boy," somya—that is the word, many times we get this word. Somya means what? Very pleasing, because he is dear. Who is a dear boy or dear girl? Not one who is beautiful or born in rich family, but one who brings joy to the people around—such a person is called somya.

As I said in the Chandi also: somya somyata raseshe ati sundari. So Brahma—hence the divine mother, Durga—somyata rebhyah ati sundari: "The most pleasing one," because when a baby just hearing the voice of the mother, he perks up, he becomes enthused. Always he misses the mother, but the moment he beholds the mother or hears her voice from a distance, all his anxiety comes to an end.

Beautiful word! And that is what happens—even the guru addresses the disciple: "You have become very beloved to me." Why? Because you have more than fulfilled all the requirements that I was looking at you.

The Bull's Address

So satyakama iti adhah ha enam—enam means Satyakama Jabalam—prishabah (the leader of the cows, a bull), abhyu adhah, addressed Satyakama Jabalam.

How? satyakama iti, not only that, somya iti.

So as soon as we address, when someone calls us, we respond immediately. So bhagava itih prati shushrava. And Satyakama must have folded his hands and replied: "Bhagawan, I am ready, whatever you want to make me do."

praptah somya, O Somya, my dear boy, praptah—we have attained what? sahasram samaha—we have become one thousand, not only numerically, but very healthy. Because the cows were always living in the forest, in open air, always in touch with nature, eating what is most marvellous.

Then the bull said: prapaya naha acharya kulam—drive us back to the Acharya Kulam. "Yes," he said, "so I will do that"—that's what he meant.

The Teaching of the Directions

Then the second mantra tells us:

bramhanaschate padam pravani iti pravitume bhagavan iti tasmaya ha ovach prachi dik kalah pratiichi dik kalah dakshina dik kalah udichi dik kalah eshavai somya chatarshkalah pado bramhanah prakashavan nama

"Let me instruct you about one foot of Brahman also."

"Please instruct me, revered sir, Bhagawan."

Then Vayu Devata through the mouth of the bull said to him:

"The eastern quarter is one part, the western quarter is one part, the southern quarter is one part, the northern quarter is one part. This indeed, dear boy, is one foot of Brahman consisting of four named radiant—prakashavan nama."

That means whoever can understand this teaching, contemplate on it and experience it, he becomes endowed with—he becomes radiant.

The Significance of Light and Knowledge

Anybody with knowledge becomes radiant. You must have noticed that when somebody has a brilliant idea, suddenly a bulb is shown above his head. What does the bulb do? It is full of light, prakasha.

That's what he means: revelation, knowledge. Prakasha indicates knowledge. He becomes endowed with knowledge.

Understanding Space and Directions

What did Vayu Devata teach Satyakama Jabala? He said: "You look at the east, you look at the west, you look at the south, you look at the north." We also have to add above and below. In Chandogya, we get wherever a sadhaka looks, it is as though it is filled with Brahman.

And this is called Akasha. Akasha means space.

Now, what do you see when you look at the east? Why is it east always mentioned? Because the light starts coming from the east and stays whole day. And slowly as the sun sets, as it were (not really—the sun can never rise, sun can never set, but it appears because of our geographical location and the movement of the earth).

Just imagine, suppose the earth stays exactly without movement and the sun also stays without movement. Do you know what happens? All life comes to an end. It is because of this movement, everything grows. Everything becomes helpful for us.

The Teaching of Omnipresence

So this Vayu Devata is teaching. And when you look at the east, what do you see? Because space—you can't see anything. Space is what? Avakasha, emptiness.

But is it empty? You will never see empty. You see countries. You see both living and non-living. Wherever you see, you look up—the brilliant stars, brilliant planets, the whole cosmos is there. Look down, of course, we will see the earth. That is what we are going to come to see again.

And what it means is, whichever direction we look, you will behold Brahman, nothing else but Brahman. And to contain whatever we look is a very important point. So you see everything that is living, non-living.

For example, you look towards the eastern direction. And what do you see? You will see all the sky, the birds, the trees, the people, the mountains, the rivers. Everything you will see. Same thing you will see, whether you turn to the west, to the south, to the north, above or below.

Space as the Foundation of Creation

So space is needed for creation. If you are enthusiastic about carpentry, and it is your hobby, and you want to produce something, what do you do first? You first seek empty space, and set up all your tools, instruments, and the raw material, wood, etc. And then only you can work. Even to work, you need that space, sufficient space.

So without space, no activity is possible. And that is what meant: that where there is space, there is time. When space and time are combined, there is activity. And activity is done by all creatures, living as well as non-living (so-called non-living from the western scientific point of view).

The Hindu Perspective on Living Universe

Because for a Hindu, a river is not a non-living water. The sky is not non-living. The mountains are not non-living. The forests are not non-living. And all the stars, the sun, the moon—every living star. That's why we say that there is Saptarishi Mandala. Seven Rishis are there. Sages are there.

So everything is named: Chandra Deva, Surya Deva. Now all the nakshatras are supposed to be in the poet's imagination, wise. Wise means what? He who nourishes, endows with light, with the power. And wherever there is light, there will be heat also. That is why we are going to get that portion.

That means when I look to the east, then that is Brahman. To the west, that is Brahman. To the south, that is Brahman. To the north, that is Brahman. Above, that is Brahman. Below, Brahman.

It may look strange, but as we go on contemplating, that which seems to be non-atman, non-Brahman, truly becomes Brahman. There is no doubt about it.

The Name Prakashavan

"This, my dear boy"—that means a person fit to receive this. That's why you received this. This first quarter of the Brahman is consisting of four parts, four directions, and the name of this is Prakashavan Nama.

Why this name Prakashavan? Radiant, because if there is no light, can you see what is anywhere? Light is needed. Of course, light will come. So light means not only the light through which we see the forms—if somebody is singing, making noise, "I am here," that is also light for the ears, of course, because it gives the knowledge. Light means knowledge.

So it gives us knowledge. "There is somebody here." He says, "Mother calls, come here, I am here," and the child runs without any problem. Pure knowledge will come.

So Prakashavan Nama—that which reveals the knowledge of the objects and that which reveals is called Brahman. That which reveals what is in the eastern, western, southern, northern, above, below directions, that is called Brahman.

This indeed, dear boy, is one foot of Brahman consisting of four parts and it is named as a shining, a radiant.

The Results of Contemplation

And then, if somebody—people like us—slowly we have to take each part and consider it as Brahman and we have to contemplate on this Prakashavan Nama Brahman, what would we get?

He who knows this one foot of Brahman consisting of four parts thus and meditates on it as the radiant, becomes radiant in this world. Not only becomes radiant—that means what? When there is light, it attracts the attention of everybody. That is why it is said that great people are full of light. Everybody's attention is drawn towards that person.

The Example of Sri Ramakrishna's Radiance

Sri Ramakrishna's body used to emit so much of light at one point of time and people used to stare. There is a beautiful incident. Ramakrishna went to Jairambati and he stayed there for a few days and afterwards he decided to come back. A Palki was awaiting him and then after eating food—there is not much distance from there to come up Kamarpukur is only around less than three miles.

Sri Ramakrishna was chewing the betel nut and his lips became red and so many people had gathered there and his nephew Hriday Ram was accompanying him. Sri Ramakrishna was not expecting—simply he thought "I will enter into the Palki and then I will reach Kamarpukur"—but he was shocked, surprised. So many people were awaiting.

"Hriday, why are so many people waiting?" And then Hriday said: "Mama, you are looking so beautiful and especially your lips are red. You put on a silk cloth, perhaps red coloured cloth and your beauty is incomparable." Even Hriday was forced to admit it.

Sri Ramakrishna thought: "What? This old filthy body, they have come to see this body?" But what he did not know was they did not come to see the body. They were astounded because there was something coming out of him and nobody can take off their eyes and then see something else—as if a big magnet is attracting everybody and then Sri Ramakrishna understood.

He said: "I don't want to draw people's attention to this gross body." Then he went. What did he say? He prayed: "O Mother do not come out. Go inside, go inside, go inside."

So what was that light coming out of his body? It was the Divine Mother, Prakashava Nama Brahma.

So: "O Mother, you go inside." And then later on he said as a result of this intense prayer to the Divine Mother slowly the body became dull but the inner radiance started to increase. That's why something we have to understand.

People, most people were charmed—whether it is Keshav Chandra Sen, Pratap Chandra Majumdar or anybody who came into contact—one glance by Sri Ramakrishna, he was captured. And if that is not enough, he will very cleverly touch the bodies of the people and any negative ideas that were lurking even unconsciously to that person will be completely destroyed so that the person can get benefit of the company of Sri Ramakrishna. So that is what had happened.

The Spiritual Results

So whoever... whosoever etam evam etam brahmanam evam vidvan—such a person is called vidvan because he has been instructed, he had got faith in that and chatushkalam padam brahmanah—one-fourth of this Brahman consisting of four parts and giving the name Prakashava iti upasate—if he succeeds and as he succeeds, his radiance, his splendour starts increasing Prakashava asmin loke bhavati.

Not only that, when this body falls off and here also we have to remind—the person who has got sakama sadhaka, he has got some unfulfilled desires—he will attain to certain worlds which are radiant with light, knowledge Prakashava toha lokan jayatee—that means after the fall of the body, he will go to those lokas and he will enjoy for quite a long time ya etam evam vidvan chatushkalam padam brahmanah Prakashava iti upasate.

So while living he becomes radiant, people cannot avert their eyes—they will be drawn to him like bees are drawn to a blooming lotus. And after the fall of the body he will go.

But for a upasaka, a spiritual aspirant who doesn't want to go anywhere, what happens to him? Then he will progress further in spiritual life through going through the other parts.

So we have to take note here: when a person succeeds in realising brahman as this Prakashavan, if he has got desires he will enjoy the honour, the good name and fame and the respect people give because that is what people have to do willy nilly, even if they don't want. And then after death he will go and then after enjoying for some time he will come and then he realises this coming and going.

kshine punye martyalokam vishanti evam traye dharmam anuprapanna gatagatam kama kamalabhante—as soon as that punyam is over he will come down. But after a few experiences his mind will understand this coming and going is a waste of time, then he becomes a little more purified, his desire to enjoy the world becomes much less, and then he will enter into the second phase of sadhana.

So he who knows this one foot of brahman... he will after death... he will enjoy iti panchamakanda bhashyam.

The Vayu Devata's Complete Teaching

So the Vayu Devata had revealed one-fourth of the brahman—that is wherever we look we see so many objects and every object is nothing but brahman.

Again let us remind: one upanishad complements another upanishad and that is why we have to study a few upanishads in the beginning and then if we can have that patience to go into brahma sutras... in brahma sutras all these have been extensively organised so that a consistent meaning without contradicting each other from the upanishad... by studying various upanishads we become to get the integral meaning, harmonised meaning.

Otherwise that upanishad tells this, this upanishad tells this—there seems to be contradiction. No, Vyasa Bhagawan had specially composed... he was a master of the vedas, he knew all the upanishads, so he took the wherever doubts can be attained... so even this consistent harmonised meaning and that we get in the brahma sutras.

And then the Vayu Devata said: "Tomorrow at dusk Agni Deva himself will come and he will teach you one-fourth of the brahman."

The Second Teaching: Agni Devata (Sixth Section)

So we enter into sixth section—second part of brahman. And then Vayu Devata himself said so Agni will instruct you in the next one quarter of brahman.

shobhute that is shobhute—when the morning came—"I will tell you a second foot of the brahman." At dawn of the next day Satyakama Jabala drove the cows towards the teacher's house. Towards evening at the place where those cows come together—that is at dusk—he kindled the fire there, penned all the cows, laid on fuel and sat down near them behind the fire facing the east. Always it is a rule one should face the east. So that is what it means.

shobhute means tomorrow—next day and next day dawned. Early morning, cows he started driving them slowly. "Now my children, you had wasted enough, so let us slowly travel towards our guru's ashram." And whole day eating, slowly moving forward.

When dusk came, so they also know instinctively—they sit there. So they all gathered when the dusk came. All the cows know that it is dusk time, night is going to come. And I have seen it—even if a servant takes all the cows to graze, they will come round and then they will come home. Not only that, if there are many cows they know exactly to which pole they are tied—they go and stand. Even if there are 50 cows they know who are the neighbouring cows, in between whose cows that particular... my rope will be tied—they will come exactly in the same... after few days of habit.

The Evening Ritual

tatra then what happened? They all gathered, they must have sat down. Then what did Satyakama do? tatra agnim upasamadhya started kindling the fire. gaah uparudhya—we have to rearrange gaah uparudhya. So these cow herds, they have very special language when he speaks—the bulls, the cows, the dogs, the horses—they all know what he is talking about.

So gaah uparudhya means gathering them together and making them understand: "This is where we are all going to spend our night." He kindled the fire. samidham means firewood adhaya—that is a special type of firewood. After the fire became well kindled, facing east prang agneh prang—that is facing east in front of him with the blazing fire upa upavivesha—so near that fire upavivesha—so he sat down and he must have been completely absorbed.

tam agneh abhyavadhaha then suddenly that very fire in front of which he was sitting started speaking—it addressed him: satyakama iti bhagavan itiha pratishushrava—the fire addressed him "Oh Satyakama!" "Yes revered sir," he responded.

By this time he must be knowing because Vayu Deva had already informed him: "Tomorrow Agni will come and will teach you." So first few words are exactly the same that we see in every section. So every special manifestation of brahman addresses him: "Oh Satyakama!" "bhagavah!" "Yes Lord!" itiha pratishushrava—"I am awaiting your instructions."

The Teaching of Agni Devata

Then the fire addresses—fire means Agni Devatha: "Oh Satyakama! brahmanah somya te padam bravani iti brahmanah padam Hey Somya! Oh dear boy! brahmanah padam—one-fourth of the brahman—aham tvam bravani iti—I am going to instruct you. bravitu me bhagavan iti—may the lord instruct me. tasmai ho vacha so Agni Devatha started instructing.

What was the instruction? Earlier all the directions—east, west, south, north, above, below—though above, below was not mentioned. Now what is the second quarter of the brahman consisting of again four parts?

prithivi kala antarikshama kala dyauh kala samudrah kala esha vai somya chatushkalah pado brahmano anantavan nama

"Dear boy, let me instruct you about one-fourth of brahman."

"Please instruct me, revered sir."

Then the Agni Devatha addressing him said: "The earth is one part, the sky is one part, heaven is one part, and the ocean is one part. This indeed, dear boy, is second fourth of brahman—one-fourth of brahman, second fourth of brahman—consisting of four parts and it is called anantavan—endless, infinite, unlimited."

Analysis of the Second Teaching

So let us discuss. First you look into the all the four directions including above and below—though it is not mentioned in this second instruction. Whatever you see: prithivi means bhuloka, antarikshama that is bhuvarloka, dyauh suvarloka. We have seen in the Shikshavalli how upasanas have to be done—please recollect it or refer to that.

And then the fourth one added is samudra—that is ocean. And then the Agni Devatha is telling: "My dear boy, this is the second part consisting of these four elements and the name of this brahman is anantavan nama—infinite."

And then what is this significance? We have seen also in the Chandogya Upanishad itself. prithvi is called annam and then whatever we see on this earth is a manifestation of brahman. That is why this is called—this earth is called prapancha. But not only that, the entire cosmos is nothing but the manifestation of pancha bhutas only.

So bhuloka—this earthly world, bhuvarloka—whatever is above that means the whole cosmos, not only physical cosmos but there are many worlds—Hindus believe it and there are higher beings living there. We are going to discuss about it in the Taittiriya Upanishad. And then there are highest worlds including satyaloka or brahmaloka.

And then samudra—what is the speciality? The earth is infinite, the higher world is infinite, the highest worlds are infinite, and even from our viewpoint of view the ocean is infinite.

And this is the second part of the brahman I have taught you and the name of this brahmana is anantavan nama.

The Results of the Second Teaching

What is the result? He becomes limitless—that means he obtains everything: health, honour, knowledge, everything. He will go to higher worlds and he will live there for a long time. ananta means infinite time he is going to enjoy there—no, for a long time. Whoever pleads upon him, he will also conquer higher worlds. That is for sakama upasaka.

For the person who wants to progress in spiritual life, his mind becomes expanded—already it has expanded one-fourth first, then one-fourth next, and he is reached 50% of the brahmagyanam. And we will discuss about the next part tomorrow.

The Third Teaching: Aditya Devata

Ramakrishnam jagat gurum pada padme tayo sritva pranama ami mohur moho ho. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti.

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!