Chandogya Upanishad 4.5 Lecture 136 on 07 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 this marvellous story of Satyakama Jabala. We have seen so far this boy had a desire to have Brahman knowledge - knowledge of Brahman. That means he wants liberation. So he wants to get the instructions from a competent Guru.

A competent Guru is none other than a knower of Brahman. And he must have heard about this Gautama Rishi. So he decided, "I will become a student, a disciple of this Gautama Rishi."

The Approach to the Guru

So he approached his mother. He will be able to answer when he approaches his Guru: "Who are you? What is your lineage?" So the mother told him, "I do not know." And then he came to the Guru.

And as usual, the Guru questioned him. And he asked him, "What is your lineage?" Then he replied, "I asked my mother. And she said, I do not know."

The Guru's Recognition

Immediately the Rishi - he was not an ordinary person. What does an ordinary person do? "You are not qualified. You are not a Brahmana. You are a low caste person or a person who is totally ignorant. According to our protocol, all the directions given by our organisation, you are not fit to become a real student."

No. But what did Ramakrishna do? What did Holy Mother do?

An Illustrative Story of Holy Mother

There is a beautiful incident. Holy Mother once was coming to Calcutta from Jairambati. There was a railway station - I think it must be at Vishnupur. So until that place she had to come by bullock cart or so.

So they were waiting for the arrival of the train. Meanwhile, a porter working in that small railway station approached, saw. One look, instantaneously he recognised: "Maa, Sita, you are here." How did he recognise? Nobody knows. Externally, to what lineage does he belong? But Mother also accepted: "Come my son, I will initiate you."

Mother saying "I will initiate you" is equivalent to saying "I am going to liberate you." But I require an excuse to give you liberation. So I am going to give you mantra. I am going to accept you. That is only an excuse to bestow the grace.

So then and there, there was no proper water. Probably there was no time also. So they saw there was a small mud puddle. There was a small water and she took it and sprinkled on herself, on the would-be disciple, and initiated him then and there.

This is a mystery story. How did he recognise her? And there was no formality. There is no description. Whether Holy Mother asked, "What is your name? What is your Gotra?" etc. The very fact he could recognise her, which very few devotees could do.

Even in those days - now only we are living by faith - "I am Sita." Holy Mother herself has said. But how many people understand really? How did he recognise? There must have been a Purva Janma Samskara Sambandha relationship. Then such a person is fit. "You are my mother."

If he has accepted Holy Mother as mother, then Holy Mother accepted him as "my child." And "I am the Divine Mother." Divine Mother will only give divine nourishment, which is knowledge.

Gautama's Acceptance

So this Gautama Rishi, Haridrumata Gautama, he recognised: "You are none other than a Brahmana." Because frankly, to admit "I do not know" is the harshest truth. Very few people want to tell like that. So accepting a Brahmana, nobody will really tell like this. Therefore, you are a Brahmana. I have accepted you. Bring firewood. I will teach you.

The Teaching Period and Assignment

So he must have been teaching something. We do not know. The story is very, very short - Sankshyakta, we call it. It is only to give us the real knowledge.

So after some time, there must have been - the Gautama Rishi must have a huge hermitage, huge number of students, of which there is no information given in this particular story, because he must have been having at least hundreds of cows.

Some cows, for whatever reason, were not strong. So he chose 400 and entrusted the responsibility: "Satyakama, you go and attend to them, and when they have become strong, both strength-wise and numerical-wise, then return."

Satyakama's Response and Dedication

Instantaneously, no regretting, no thinking, no guiltiness. Immediately he said, "Your words are God's commandment so far as I am concerned." Immediately he gathered the cows, and then he said, "I will not return until they all become strong, both health-wise, also numerical-wise."

And day and night he was busy looking after them, whole day, just like any other cowherd who will look after. But you know, night - whatever the cows eat, they also sleep, and while sleeping, a part of their sleeping process is to bring out the cud and chew them properly, and then again send into another part of their stomach.

So therefore, as soon as it is dusk, so he would gather all the cows in one place, and then see that they are safely enclosed, whatever, and then he would not neglect. A Guru must have given some instructions. He will light up a fire and go on meditating. And that meditation must have been the most marvellous thing in the world.

A Parallel from Sri Ramakrishna's Life

In Sri Ramakrishna's life, a parallel incident was there. Sri Ramakrishna got his training from a great Shakta Sadhaka before undertaking the worship of Mother Kali. His name was Kenaram Bhattacharya.

It is said, when Sri Ramakrishna heard the Ishta Devata mantra, he gave a huge cry, shout, and became unconscious. Kenaram was shocked. He must have initiated a lot of people, but he never heard anybody overcome with the effect of the mantra. We don't know what happened. Guru was fortunate. Disciple was even more fortunate.

The Divine Mother's Guidance

So Sri Ramakrishna came. He started doing and later on he was describing: if I had made any mistakes in the process, in the krama, puja krama - first this part of the ritual, next this part of the ritual. So there was no guide at that time.

You see, when a person performs yagna or sacrifice, usually there will be four Vedas representing a Udgathru, a Samavedin, a Brahma, etc. And they will all have their different parts to play. And there is a master of all the Vedas, especially Atharvana Veda. That priest is called Brahma. And that Brahma is a master. So he would be looking at the overall procedure.

If anybody is doing correctly, he will say, "Right, proceed." If anybody is doing a little bit wrongly, he will correct. And sometimes if the worshipper gets confused, say, "The next part is this, the next part is this." In modern puja, this person is called Tantradhar or assistant pujari.

So this Sri Ramakrishna, he started worshipping. Maybe he might have committed some, what is called, first item he gave last, next item he gave first, something like that. But the Divine Mother said, "No, no, now you do this, now you do this, now you do this." Crystal clearly Sri Ramakrishna said, "Mother used to instruct me." Same thing happened to Shibu Dada, Sri Ramakrishna's nephew.

But the interesting part is, Sri Ramakrishna's devotion grew, so mature devotion very soon, called Raga Bhakti. Then when he was doing this worship in the manner prescribed, and there is food offering to be given, usually that comes at the last. But the Divine Mother started accepting the food, eating the food.

Sri Ramakrishna said, "No, no, no, you can't eat like that now, because I have not uttered the mantra. Until I utter the mantra, that is not proper." But his devotion will not wait for this kind of formality of worship. It is Raga Bhakti.

The Nature of Absorption in Meditation

Anyway, what I wanted to tell, this person was completely absorbed, and what is the intention? Intense prayer. What is the prayer? That I want to realise Brahman and nothing else. And my Guru instructed me to attain Chitta Shuddhi through this Karma Yoga. And that Karma Yoga is in the form of looking after the cows, etc. And he was doing, he was not aware of the time.

Now that is a marvellous fact we have to ponder upon. If somebody is instructed by one's own Guru, "You do meditation like this," and after a few minutes, depending upon the restlessness of the mind, the person will be going on, "How much time had passed? How much time had passed?" That shows the person is not really absorbed.

So what is the proof that a person is really absorbed? He will be unaware of the passing of time. The same thing happened to Sri Ramakrishna. Meditation means passing the awareness of time, transcending time, and transcending time, forgetting time, not being aware of time, is another name for Ananda. That is a marvellous subject I mentioned many times.

The Divine Revelations Begin

So this Satyakama was completely absorbed anywhere. One day, after gathering his cows at dusk, see that they are well settled, he lit up a fire facing the eastern direction. That is, he was sitting in front of the fire and he started meditating, suddenly he heard these Shabdas.

That is why all the Vedas are called Shrutis - that which is heard. When the Rishis became intensely meditative and they forgot and became identified with the object of their Ishta Devata or upon whom they are contemplating, any Devata, and suddenly they used to hear super divine truths, super sensuous truths. That is why they are called Shrutis. One of the meanings of the word Shruti is they heard as it were. So that is exactly what happened here.

Satyakama sat down and his mind was ready. When the field is ready, the seed will come automatically. That is what Swami Vivekananda had said.

The Principle of Inner Knowledge

So here Shankaracharya gives us that beautiful guidance that one of the Devatas or Brahman in the form of one of the Devatas and the same thing happened four times. So his Tapasya in the form of Guru Sushrusha serving the Guru had borne fruit and that also proves all knowledge, all Chaitanyam, all divinity is already within us. It is for us to remove the obstructions. Once obstructions are removed, everything shines naturally, automatically. That is what happened here.

The First Revelation: Vayu Devata

Bhagawan Brahman was satisfied and he appeared or he came in the form of the Rishabha - that is the leader of the cows, a bull - as if he was hearing but actually it is Vayu Devata.

Why was Vayu Devata so happy with Satyakama Jabala? Shraddha and Tapasya. Shraddha, that my Guru - Madguru Jagadguru Mannadaha Jagannadaha Madatma Sarvabhutantaratma. So my Guru is Jagadguru. Who is Jagadguru? God Himself. Gurur Brahma Gurur Vishnu Gurur Devo Maheshwaraha.

So Shraddha and that Shraddha resulted in Tapasya. What is Tapasya? Complete observance of the Guru's teachings. This is called Karma Yoga. Shiva Jnane Jeeva Shiva. So his heart was purified, his heart expanded, his heart became completely concentrated. So all these resultants of Karma Yoga started manifesting. And when we are ready, God is ready.

God is already there. But we are unable to receive the grace of God because of our own coverings. So being satisfied completely by the Shraddha and Tapasya, Bhagawan manifested in the form of Vaidevata and as if the bull came and stood near him and then he is addressing. That is the first one.

The First Teaching: Spatial Brahman

What did it say? "That my child, I will, O Satyakama..." So in the original text if you see, you will see after the word Satyakama, the number three is shown there, which means Satyakama, three times - A, A, A. That is called Dergha. Satyakama, like we say, "My son," like that.

So he heard that voice. Where? In the depths of his heart. Because spiritual truths can be only received in the spiritual heart.

So the Rishabha, he said, "I am going to tell you one Pada of Brahman." Then the same way Bhagawan appeared, came into the heart, all from within. Then he was completely absorbed.

First he came in the form of Vaidevata. Then he came in the form of Agnidevata. Then he came in the form of Adityadevata. And then he came in the form of the Pranadevata.

And each Devata or Bhagawan through the instrumentality in the form of this Vayu, Agni, Aditya, as well as this Pranadevata, Mukhya Pranadevata, taught four parts of Brahman. Each Devata taught four parts of Brahman. That is one-fourth of Brahman. Second Devata, another one-fourth. Third Devata, another one-fourth. Fourth Devata, another one-fourth.

And by that time, Satyakama, he became aware of Brahman. How do we know? Because by that time, after the fourth revelation, the next day, he must have returned home with complete that kind of face, like the face of a Brahma Gnani.

Recognition by the Guru

As soon as he reached, approached his Guru, who is this Gautama Rishi, one looked and said, "O Satyakama, your face is shining like an aware of Brahman." Because they could recognise.

Another Story of Recognition

Sri Ramakrishna was narrating at Dakshineshwar. One day a madcap came and he was in such a horrible condition. Maybe terrible bad smell, odour was issuing from him. Anyway he was very frightful and nobody approached him. Nobody allowed him to be near him.

So he entered into the temple and praised the Divine Mother Kali with a hymn. Sri Ramakrishna said, "I witnessed it and I saw Divine Mother was hugely satisfied by the hymn of this so-called madman looking like a madman."

Sri Ramakrishna followed him and then even beggars did not allow him to eat. So he went to a refugee. All the leftover foods, many birds, dogs, etc. must be eaten. There would be so many things. Rats may be there. But happily he put one hand because everything is Brahmarpanam only. Everything is food only. He put one hand on one dog and the dog was eating. He was also eating.

We know this story. But I am trying to tell you that Sri Ramakrishna recognised this is a Brahma Gnani. Only one Brahma Gnani can recognise the other Brahma Gnani. Gautama Rishi was such a Brahma Gnani.

The Guru's Question

So immediately he recognised. "O Satyakama, your face is shining like a Noera Brahman. And then who taught you? Because you did not have this shiny face when you approached me. I knew you were a worthy disciple, student, ready to receive. But I did not recognise that face. But now I sent you to do this Karma Yoga and now you come back fully enlightened Brahma Gnani. Who taught you?"

Satyakama said - he did not say. The Upanishad does not elaborate. But I am elaborating through my own understanding. So he must have said, "O Gurudeva, you are a Noera Brahman and everything is Brahman. You only bestowed your grace in the form of four non-human beings, four Devatas - Vayu Devata, Agni Devata, Aditya Devata and Prana Devata. So you have taught me."

But instead of saying that he said, "You only taught me." Of course, he did not say "you only taught me."

The Four Devatas and Their Teachings

So other than human beings, non-human beings - not dogs, not a bull, not fire, not two birds because first it is a bull, second it is the fire he was lit and meditating upon, then one hamsa, one swan and fourth was one Madgu bird that is representation of the Prana Devata.

So non-humans means Devatas have taught me but I also have heard knowledge will be complete only when it is taught by another Brahma Gnani, a Noera Brahman who is a human instrument or in my understanding it means you will have to tell me whether I attain really Brahma Gnana or if there is anything remaining you please make it complete.

The First Teaching: Prakashavan (The Luminous One)

So these are the four. First of all, Brahman appeared through the instrumentality of Vayu Devata and he said, "I will tell you one part of Brahman consisting of four parts." One part of Brahman, four Kalas.

So Prachidik, Prateechidik, Dakshinadik, Udhichidik - that is the East, the West, the South and the North. So the whole world is nothing but remaining, is contained in space and only space doesn't have any name but for our practical purposes we give it a name but the idea is whichever direction you look and you are supposed to perceive only Brahman and Akasha, space is the very first manifestation of Brahman and the name of this Brahman Prakashavan.

Prakasha means beautiful light. So whoever meditates upon this first teaching that I have given you that the space that I experience, we experience the East, the West, the South and the North it is nothing but manifestation of Brahman in the form of these four directions and you will have to give a name for this Saguna Brahma, personalised Brahman and that is called Prakasha.

Prakasha means revealing, Prakasha means light and whoever meditates he will become Prakashavan. That is the first.

Preparation for the Second Teaching

The next day the Satyakama must have thanked the Agni Devata and his face started shining a little bit like a Naira Brahman. Then the Rishaba came and said, "You are not aware but we have become strong both health wise and also numerical wise we have become one thousand. You have promised your Guru I will not return until all these cows become - cows become, numbers become one thousand. Now you drive us back to the Guru because your Karma Yoga had yielded result you don't need to do anything else."

The cows are only an excuse, an instrument for purifying one's own heart. That's why everything is an excuse. You serve patients - that is a patient is an excuse. You are supposed to see only Shiva there. So if you are a teacher whomsoever you are teaching that is the manifestations of Shiva. If you are a doctor whomsoever you are tending to make them remove their ailments make them health they are nothing but Rogi Narayanas.

In Swami Vivekananda's words these are the Rogi Narayanas or Dharidra Narayanas try to remove their poverty but they are all Shivas Narayanas. So the cows they are not cows they are all Narayanas Cow Devatas and that with that attitude is belongs to our Guru. It is Guru's property I am worshipping my Guru through the service of these cows and bulls etc.

So the bull came and said, "We have become - you are not aware we have become one thousand drivers back," but he got the one fourth of Brahman in the form of spatial Brahman Akasha Brahman.

The Second Teaching: Anantavan (The Infinite One)

Next day again early morning he started driving the cows home and in the evening came the cows had settled down to sit and then do what they have to do and Satyakama lit a fire and again was absorbed suddenly he heard another voice and this time the Agni Devata itself in the form of the fire in front of him said, "O Satyakama," "Yes Bhagawan," "I am going to teach you enlighten you about one fourth of the Brahman in the form of this creation."

So what does he say? Prithivi Antariksham Diyohu Samudraha Brahmanaha Anantavan Namaha.

What does he say? This earth upon which you are living - Bhohu; Antariksham and the Loka the world - Bhuvarloka the in between space; Diyohu the all the upper worlds the Swargaloka the heavenly world; and this vast number of oceans in the form of water - all these things is nobody can can grasp how vast it is it is beyond the capacity of even our wildest imagination so now immediately it is coming as an intuition as an one's own inner understanding now Satyakama became half enlightened then the third part will come now.

The Third Teaching: Jyotishman (The Luminous One)

Then Aditya the Surya Devata the Hiranyagarbha in the form of the Aditya he came Aditya in the form of a Hamsa. Hamsa means swan. So second day he was he got half fifty percent of the Brahmagnanam so he must have been contemplating and then next day he got up gathered the cows started journey back home to his Guru Kula and after third day evening when dusk came he lit up the fire and his face already was starting to shine like bright sunlight and he was absorbed and then what happened the Hamsa that is Aditya Surya what is he telling?

Agni Suryaha Chandraha Vidyut - all what is called four elements filled with divine light. Agni means fire, Surya means light, Chandra means light, Vidyut lightening. So this is the third quarter of Brahma knowledge so the Aditya Devata in the form of the Hamsa taught this to Satyakama Jabbala and he understood it intuitively what is it.

Satyakama Jabbala's intuition appeared in the form of Aditya Devata and instructed him that wherever you see fire whenever you see fire whenever you see the sun not the burning star not the burning gas but Surya Devata as we have seen in the Isavasya Upanishad that I am worshipping you Hiranyamayena Patrena Satyasya Apehitam Mukham so that is the real Surya the real manifestation of Atman in the form of the Surya and in the form of the fire in the form of the Chandra and in the form of the lightening and etcetera we have to say lightening means what there will be thunder lightening and thunder means what there will be rain rain means what there will be water plenty of water both temporary water and flowing water.

So this Hamsa or rather Aditya Devata intuitively answered, "I am going to teach you Satyakama Jabala the third quarter of Brahman and whenever you see wherever you see fire wherever you see whenever you see the Sun God wherever you see the Chandra God the Moon God or God as the manifestation in the form of Chandra and whenever you see Vidyut so much of power is there in each one of them and they are the ones who are sustaining upholding a life that we are all living and yet we are not aware of it."

So this is the third quarter of the Brahman and because these are all shining entities identified as manifestation of Brahman so therefore Brahmana Jyotishman Nama - the name of the manifestation of Brahman in the form of the fire the Sun the Moon and the lightening is called Jyotishman the very name Jyoti means light so this is the manifestation of Brahman third quarter of the Brahman wherever you see light wherever you see heat and that is nothing but Brahman so whoever meditates upon this Brahman in the form of Jyotishman then he will become Jyotishman.

The Fourth Teaching: Ayatavan (The Support)

I forgot to tell you this is the essence of what we are going to discuss in future so what is it the first quarter of the Brahman wherever you look whenever you look to the east I am looking at Brahman you look to the west I am looking at Brahman you look to the south I am looking at Brahman that means whatever appears in that direction everything is manifestation of Brahman so whenever I am looking at the north that is manifestation of Brahman and then everything becomes Prakasha that is enlightenment will come.

And then the second Agni Devata said whenever you behold the Prithvi the earth and whenever you behold is technically it is called Bhuloka and whenever you look up and say it is shining it is Antareksha interspace intermediary space and whenever you look at the highest even or look at the vast oceans and then you are looking at every drop of water it is all coming from the ocean and it is because of the Bhagwan Agni Surya Chandra and Vidyut so the name of the this third one is called Anantavan Nama infinity is the name of the third quarter of Brahman and whoever contemplates Brahman as the earth Bhuloka Bhuvar Loka Swar Loka and then the oceans he will also become like Brahman infinite limitless everything he possesses will be limitless that is to say nothing will be lacking.

And the last quarter of the Brahman start by what is called Pranadevata. What is the Pranadevata? It came in the form of a Madgu bird and this Madgu bird is only an external form really who assumed the form of the Madgu bird is none other than Pranadevata and then what is Pranadevata is talking about is talking Pranaha Chakshogu Shrotram Manaha - this is the fourth quarter of Brahman.

All the other descriptions given earlier also it is all possible only because of Prana because of Prana the eyes function the body functions the mind functions the consciousness functions all because of this Pranadevata we also saw it earlier so this especially in the Taittiriya Upanishad we have seen second chapter second section what is described as Pranadevata so that is called Pranarupa Brahma Pranamaya Kosha.

So here the Pranadevata is coming Pranadevata can tell most accurately about Pranadevata who knows better than Pranadevata what is Prana so he says Pranaha Chakshuhu Shrotram Manaha so Brahman I the Pranadevata am a manifestation of Brahman and I am manifesting in every person in the form of Prana in the form of Chakshuhu Chakshuhu means the I the power of the I not only external I but the internal I that means right knowledge Shrotram what does the Shrotram means the sense organ of hearing and that also indicates what does come in whatever comes through this I and through this ear and we have to add what is called etc etc that means the tongue and the nostrils and the twak or the skin that is all the five sense organs that is what we have to understand ultimately that which combines all the separate knowledges that come in through a separate channels called the sense organ of the seeing sense organ of hearing etc they are all collated harmonised and a definitive knowledge will be manifesting that is called Manaha mind is that which harmonises all the information that is coming through individual channels and makes it a complete unique source of knowledge to all of us so that is called mind.

So Pranadevata is telling but prana is important so Pranadevata is talking about prana and its functions Aditya the sun god is manifesting about is talking about himself how he is manifesting as the fire as the sun that we see as the moon that we see as the lightening that we experience and the Agnidevata because Agni gives rise to waters remember in the krama of the panchabhutas so the Agnidevata knows better about Agnidevata than anybody else so it is telling I am only manifesting as the earth as the Antariksham Bhuloka Bhuvarloka as well as Dhyau that is Subarloka or heavenly worlds interspatial world and as Samudra I am only maintaining this entire creation in the form of this.

And then of course Vayudevata what does it know better than Vayu is that one which moves about without if it cannot move it cannot be called Vayu and therefore whatever moves and whatever makes everything else move that is called Vayudevata and that Vayudevata is what in the form of the bull what did it say you look to the east to the west to the south to the north is nothing but you will see that you will feel me and I am able to move only because of the space so space is Brahman Vayu is Brahman Agni is Brahman Samudra or waters is Brahman Prithvi of course is Brahman that means the entire creation is Brahman Sarvam Kalvidam Brahma.

And the fourth one that is called Ayatavan that which is the support of this entire creation in the form of the Prana without Prana nobody knows whether there is a living creature or even whether there is a non-living creature therefore whoever contemplates on Brahman in this fourth part of the revelation of Brahman to Satyakama Ayatavan Nama.

The Complete Teaching and Its Result

With this Satyakama received from through the four channels of Brahman in the form of Vayu Devata Agni Devata and Aditya Devata and Prana Devata complete knowledge of Brahman that means everything that we experience the experiencer the experienced the subject the object everything is nothing but Brahman and Satyakama through his Karma Yoga was ready he heard these words maybe he had contemplated Manana and he became Brahman and his face started shining like Brahman.

The result of the contemplation of each of these parts is a person who succeeds step by step he will whatever he is contemplating he will become that he will attain that means he will become that there is a beautiful law that whatever we contemplate that's what we become in ordinary English language it is this is what we call that is whatever you are what you your thoughts are you are what you think such moralist way teaching about Brahman about the ultimate reality in the form of this beautiful story this is the essence and then the Rishi is concluding it whoever Satyakama is only one person whoever knows Brahman in these forms that everything is Brahman he alone is a true Brahma Gnani everybody is qualified nobody is bored everybody will realise then only we have to remove the obstacle the kosha the covering and we will realise what happens there would be only Brahmananda there would be no fear at all.

Conclusion: The Elimination of Fear

So here also I will conclude this talk with last observation in Prihadaranyaka the saying Dvitiyadvai Bhayambhavate - so fear comes from the existence of the second if there is no second there would be no fear so fear here can be identified as suffering as Dukha all Dukhas come only from the second when there is no second there would be neither Sukha nor Dukha but continuous Sukha which is otherwise called Ananda about which we will talk 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!