Chandogya Upanishad 4.9-10 Lecture 139 on 20 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: From Satyakāma Jabāla to Upakośala

Today we are entering into the beautiful story of Upakośala. Earlier we have seen the story of Satyakāma Jabāla. The very name Satyakāma means "desirer of truth alone."

His desire was pure, his conduct was pure, his speech was pure—everything was pure. What happened? He manifested his divinity, potential divinity in the form of Karma Yoga. That is why it is very important for all of us to understand: even if a person doesn't have an external teacher, but if he is completely dedicated to God and lives a life in accordance with that desire, then God manifests from within himself.

The Example of Śrī Rāmakṛṣṇa's Spiritual Practice

While speaking of Śrī Rāmakṛṣṇa, many a time I have spoken of how Śrī Rāmakṛṣṇa practiced spiritual disciplines twice. First, purely with intuition—no teacher, no spiritual guidance, but pure, complete self-surrender to the Divine Mother.

And that is what Satyakāma Jabāla did. He totally surrendered himself to Brahman in the form of his Guru. And the Guru manifested himself in the form of intuition, but expressed in the form of four external voices: a bull, fire, a swan, and a water bird.

But as the Upaniṣad itself says: Vāyu-devatā, Agni-devatā, Āditya-devatā, Prāṇa-devatā. God, in the form of these four, indicated everything is Brahman. How do we know? Because when he completed his task which his Guru had given him, and returned from the forest—from pure Niṣkāma Karma Yoga—to his Guru, one look at his face revealed the truth. "Satyakāma, your face shines like a knower of Brahman (Brahma-jñānī)."

The Recognition of a Brahma-jñānī

And who can recognize a knower of Brahman? Only another person who is a knower of Brahman can recognize a knower of Brahman. "Who taught you?" Did not the Guru know? If the Guru was a Brahma-jñānī, do you think he would not know? Does he need to ask his disciple? Or some people might misunderstand that "I have not taught you, and you have left me. Someone else you have accepted as your teacher, or teachers."

No, the Guru knows. He must be full of joy inside, to know that his disciple has received what he himself wanted to teach.

How do we know? Again we go on mouthing, "Guru Brahmā, Guru Viṣṇu, Guru devo Maheśvarāḥa," etc. But the same Guru manifested in the form of the Vāyu-devatā, Agni-devatā, Āditya-devatā, and Prāṇa-devatā. And he knew.

The Progressive Teaching of Brahman

He had completed the teaching, because each form taught one stage: "Now you understand this is Brahman."

And the next day, another part. The next day, another part. The next day, the last part.

What is the symbolism of this? Supposing Satyakāma was taught that this eastern side is Brahman, western side, southern side, northern side—every side is nothing but Brahman. And Satyakāma could not grasp it. But he was endowed with śraddhā and tapasya.

And we will see the same thing in the Taittirīya Upaniṣad, especially in the third chapter called Bhṛgu Vallī: "Sa tapo tapyata" (He practiced austerity). And how did Bhṛgu really do tapasya? Because he had complete faith in his Guru.

That Guru told me: "Tapasā brahma vijñijāsasva" (Realize Brahman through austerity). There is only one way—that is tapasya. What is tapasya? According to Jñāna Yoga: deep thinking. According to Bhakti Yoga: complete self-surrender. Because as we surrender, God manifests Himself.

The Nature of True Knowledge

Knowledge is not intellectual knowledge, but experiential knowledge. And experiential knowledge of God means what? God Himself becomes the sādhaka, the spiritual aspirant. So why did the Guru ask him? It is just a kind of conversation.

And Satyakāma Jabāla said that "I received these instructions indirectly, but I want to get confirmation from you." And that should remind us also of Śukadeva. Śrī Rāmakṛṣṇa gives marvelous references to Śukadeva.

The Story of Śukadeva's Certification

And what is very interesting for us to note is that Śrī Rāmakṛṣṇa considered Śukadeva, Śuka-maharṣi, the greatest Brahma-jñānīs in the whole world. And Śrī Rāmakṛṣṇa considered Narendranāth—he used to address him, "My Śuka, you are the Śukadeva."

Because he knew who Narendranāth was. So Śrī Rāmakṛṣṇa had the highest regard for Śukadeva. That is why Vyāsadeva is glorified: "Śukatātam tapo-ridhim" (The father of Śukadeva). So he used to say "the father of Śukadeva." Who is this person? Oh, he is the father of so-and-so.

Oh, so the greatness comes because of the son (S-O-N, not S-U-N). So this is how all truth must come from within.

The Source of True Knowledge

In fact, we have to note that no knowledge comes from outside. Suggestion comes from outside. And according to Swami Vivekananda, every suggestion is something like food for manana (deep reflection). For deep thinking, we have to make it our own. And that can be done only, as we say, through rubbing.

The Symbolism of Samitpāṇi

In the olden days, when a student wanted to approach a teacher, there was a special process. He had to carry certain firewood. And from that firewood—that special firewood is called samidha. So "samitpāṇi," he should carry the firewood on his head.

The symbolism is: as this wood is made to burn and become heat-producing, so the disciple must surrender to the guru. Because we must surrender to the guru. Guru means knowledge. Don't bring any idea of a human body, etc., to which we are totally accustomed.

Guru means body, human body—that has nothing to do with guru. So that is one significance: "I am ready to give up, to burn any wrong notions, incomplete notions, that I am cherishing so far, and I am open to receive." Only when we empty ourselves can we receive something. That is the one symbolism.

The Process of Churning Knowledge

The second symbolism is the same thing, but in a different way. That is, when the guru gives something—so it is this samitpāṇi. What do they do? They take two pieces of araṇi.

One piece will be like a pointed stick; another will be flat wood with a slight depression, a hole. And then they have to put this pointed piece of the same wood and go on churning. Churning means what? Manana, deep thinking. Guru gives the real samit only.

So the guru's knowledge is the lower part of the samit. But the disciple—he must become the churner, and then only he will be able to get the fire. What does the churning process equalize? It equalizes the churning process with the manana process, and the fire that comes is nididhyāsana, transforming—just as we get the fire and cook, and the food is cooked.

And that is how we have to understand the meaning of the samitpāṇi. But the important point is: everything must come from within oneself. Outside agents, agencies, are only suggestions.

The Application to Satyakāma Jabāla

We have to accept them with śraddhā and do tapasya. The same thing applies to Satyakāma Jabāla, and Śaṅkarācārya clearly comments that this person, Satyakāma, was endowed with śraddhā in satya. Guru is satya, and guru-vākya is satya.

And he churned. And that churning process took place in the form of tending to the cows. Naturally, the fire had come out.

But it seemed to have come out from outside. "We will teach you." Let a billion people teach any one of us—so long as we are not ready, we will not be able to receive it. So as soon as Satyakāma Jabāla reached his Guru's āśrama, the Gautama Ṛṣi immediately certified: "Your face is shining like a knower of Brahman." What is he telling? "You are a knower of Brahman. This is my certificate."

The Story of King Janaka and Śukadeva

Like Janaka, he certified Śukadeva. Śukadeva knew that his father taught him and his father certified him. But he had a doubt about his father: "Being a father, he is approving whatever I am telling. But am I really a knower of Brahman?" A marvelous story.

So Vedavyāsa, Vyāsadeva understood it. So he said, "You better go to King Janaka because he is one of the Brahma-jñānīs—uttamottama Brahma-jñānī. So you find out whether what I said is true or not."

The Test at Mithilā

How to know what is true? This is the point we have to understand. So he reached Mithilā. Something marvelous happened. Janaka knew because he was a Brahma-jñānī. And then seven days, Śukadeva was waiting for an interview with King Janaka.

And so many people were coming, meeting and going. They did not even glance at him by the commandment of King Janaka: "Nobody should pay any attention to him."

He was lying there, probably without food, without anything. How was his face? There must have been some spies watching. Absolutely like a pūrṇa or nāva (like a full ocean). Not even one whisper of a wavelet or bubble—absolutely still and full of joy. We have to supply this to the story.

Janaka was not simply commanding and saying this because he had to get the news of how Śukadeva was reacting to this. If anybody thought, "I am a Brahma-jñānī. My father told me so. And even if I am not, I am the son of such a great Vedavyāsa whom the whole world reveres. And here I have come. And this wretched kingdom, wretched people, wretched king doesn't even look at me."

Even if I am not an ordinary person, anybody who comes to the kingdom of a great king—people should rush.

The Royal Treatment and Final Test

You know, I am remembering a beautiful story Swami Akhandananda narrated. I do not remember—somewhere in Rajasthan. And he was staying in a small Brāhmaṇ's place or a dharmaśālā like that. And the person who was looking after the dharmaśālā then started providing food.

Then he said, "Our rājā, he passed a commandment: Any wandering sādhus coming here, staying anywhere—instantaneously they should inform me. And provisions or food will be supplied from the kingdom's treasury."

And so he sent—I do not remember whether food or provisions. So he looked after them. There were a few people like that. So Janaka Mahārāja was one of the greatest knowers of Brahman. He must have been doing that.

How do we know? Because we have the story of Śivājī, Chatrapatī Śivājī in Maharashtra. And he was the king. And he came across a great saint called Samartha Rāmdās. And Śivājī had surrendered himself totally to him. And then said, as an offering from the disciple to the Guru, something has to be offered—some offering should be there.

And then he said, "My whole kingdom I am offering to you." And Samartha Rāmdās instantaneously accepted it and then said, "I have accepted your kingdom, but from now onwards I am appointing you as the caretaker of this kingdom. You are only a caretaker on my behalf. Don't forget—this kingdom belongs to me." And until his death, Śivājī remembered always: "This kingdom belongs to my Guru. I am only a caretaker."

Śrī Rāmakṛṣṇa and Mathur Bābu

And that is what Śrī Rāmakṛṣṇa told Mathur Bābu. A very interesting incident—why am I talking about all these things when we are talking about the Upaniṣadic story? Because we have to relate.

What happened? I will come back to that. Once Mathur Bābu took him to his zamīndārī, and his purpose was also to collect all the annual fees from his tenants. But then, probably for one year or two years or three years, there was no rain, there was no harvest—poor people were suffering, and Mathur Bābu was expecting to collect.

He also—the zamīndārs also employ managers, and some managers are very, very harsh. Whatever little possessions these tenants possess, they take terrible advantage in many other ways also. Anyway, Śrī Rāmakṛṣṇa immediately grasped the situation and said, "Mathur, this estate doesn't belong to you. It belongs to the Divine Mother. You are only a trustee, a caretaker. And so not only should you not collect—had there been good rains, then there would have been a harvest, then there would have been some money they would have given you, whatever money or grains, paddy, etc. But they are starving. So do not collect anything. On the other hand, you see that they are fed properly. Don't you see how they are looking?"

And the same thing Śrī Rāmakṛṣṇa did at Devaghar. He came to that place also. He saw many starving people. He told Mathur Bābu, "I will not move from here until you feed them. What is the use of pilgrimage? This is the real pilgrimage."

Like Nāmadeva poured all the Gaṅgā water he was carrying from Kāśī to Rāmeśvara onto a donkey about to die of thirst.

The Character Test Continues

Anyway, how do we know what we are discussing about? How do we know this person is a Brahma-jñānī? Because the circumstances, the experiences—especially negative experiences as well as positive experiences—reveal the character of the person.

So for seven days, Śukadeva was completely neglected as if—why do I say "as if"? Because Janaka Mahārāja was getting news of him every second, just to squeeze a little bit of juice. Supposing Śukadeva faints after three days—do you think Janaka Mahārāja will let him do that? He knew who that person was, but he wants to test him. He knows Śukadeva was a Brahma-jñānī. How do the other people know about him? So he went and was observing from a distance.

Seven days—nothing happened. As if his face did not change one shade to black or gray, because he surrendered himself to God and he knows everything is God's will. After seven days, suddenly as if Janaka Mahārāja came to know only one minute before—with all his high officials, household, children (I don't know whether he had any children; he must be having children because his very name is Janaka—Janaka means father).

So he rushed: "Oh, what a mahāpāpa (great crime) I have committed! I came to know that you came seven days before. Oh, what a sin I must have committed for not receiving you seven days before!" And he prostrated completely and put him in his own royal palanquin—and maybe he might have carried it also (or I am carried away), and he must have carried him into his own palatial house, his own bedroom. And what a treatment—as if Janaka was nothing and Śukadeva was everything!

Seven days—not only that, so the story goes—the most beautiful women in the world he employed day and night: some to prepare his bed, some to provide his food, etc., to look after him, even maybe to bathe him. And Śukadeva, you should remember, was completely naked and very youthful like Swami Vivekananda, and he must have been looking extraordinarily well. And he was looked after like Mathur Bābu tested Śrī Rāmakṛṣṇa by bringing one of the most beautiful public women. Śrī Rāmakṛṣṇa himself certified her name was Lakṣmī Bāi, and she was really, really a beautiful woman.

Anyway, what happened? Seven days—nothing changed. "How am I being treated? Royally! Even the king bows down to him. One word from me—one word from Śrī Rāmakṛṣṇa's mouth—and Mathur Bābu would do everything." And then Mathur Bābu also declared: "Bābā, I am only a caretaker; you are the real owner." Śrī Rāmakṛṣṇa, of course, doesn't fall for this kind of flattery. Anybody would have fallen flat—so flattery makes a person fall flat. Nothing happened to Śukadeva.

The Final Test with the Oil Pot

And another story is there that at the end of the seven days, King Janaka gave him a pot full of oil to the brim: "Go around this huge room seven times." What type of room is a royal bedroom? Huge! I am only exercising my imagination on your behalf. So full of people watching him, especially the most beautiful young women, and without even one drop spilling—like Nārada was tested by Nārāyaṇa himself—Śukadeva went around seven times. Absolutely not the slightest change.

At the end of this, Janaka said, "Śukadeva, your father is absolutely right. You are a Brahma-jñānī. I am telling you." Then Śukadeva accepted: "Yes."

The Qualities of a Brahma-jñānī

Now, what is the point I wanted to bring out? It is the character: "Māna-apamāna-yoḥ tulya-tuṣṭa-sukha-duḥkhayoḥ, tathā māna-apamāna-yoḥ." So whether it is jaya-apajaya, māna-apamāna, lābha-nāśa—whatever happens, the man will not consider it as anything good or evil, totally absorbed in God. Such a Brahma-jñānī perceives everything as none other than Brahman himself.

So Satyakāma Jabāla's story comes to an end. He became Satyam, Jñānam, Anantam Brahma. And what did he do? He tended the cows.

Introduction to Upakośala's Story

The next story that follows immediately after this—and the story comes here—this is also in the fourth chapter of the Chandogya Upaniṣad. What marvelous stories we have to meditate upon these stories!

And before I go any further, how did Swami Vivekananda interpret this story? Because he had spoken about it. So here is what Swami Vivekananda depicts—I am going to read out:

Swami Vivekananda's Interpretation

The next story belongs to Upakośala Kāmalāyana, a disciple of this Satyakāma. The same Satyakāma who tended to the 400 weak cows, and then when they became 1000 strong, he came back to his Guru's place. On the way, the inner divinity manifested itself.

So the name of the mother of Upakośala was Kamalā; therefore he is called Kāmalāyana, a disciple of—he went. By that time, Satyakāma had become a Guru in his own right. He established an āśrama. Probably his Guru told him, "Now you pass on the knowledge which you received from me." This is called Ṛṇa-śeṣa—one has to discharge the debt. And Guru commanded: "Spread this knowledge."

So this Kāmalāyana Upakośala—and there is not much about who he was, accepting that his mother's name was Kamalā. Satyakāma's story was Jabāla—Jabāla. So here is Kamalā, so he is called Kāmalāyana. So by that time, Satyakāma Jabāla must have been very popular. Many students went to him, as we are going to see.

This is what Swami Vivekananda is telling: "Who went to be taught by him and dwelt with him for some time. Now Satyakāma went away on a journey"—that means Guru went away on a journey—"and the student became very downhearted. And when the teacher's wife came and asked him why he was not eating, the boy said, 'I am too unhappy to eat.'

"Then a voice came from the fire he was worshipping, saying, 'This life is Brahman, the ether is Brahman, Brahman is happiness—realize that Brahman.'

"'I know, sir,' the boy replied, 'that life'—life means prāṇa—'is Brahman, but that it is ether and happiness, that I do not know.'"

It is a little bit peculiar here. Ether means ākāśa. "I did not know ākāśa and happiness is Brahman."

"Then the fire explained that the two words 'ether' and 'happiness' signified one thing in reality—the sentient ether, pure intelligence that resides in the heart." So it taught him Brahman as life and as the ether in the heart—ākāśa in the heart—as we have seen in the Chandogya Upaniṣad itself.

"Then the fire taught him: 'This earth, food, fire, and sun, whom you worship, are forms of Brahman. The person that is seen in the sun, I am He. He who knows this and meditates on Him, all his sins vanish, and he has a long life and becomes happy. He who lives in the cardinal points, the moon, the stars, and the water, I am also He. He who lives in this life, the ether, the heavens, and the lightning, I am also He.'"

This is the quotation by Swami Vivekananda taken from this Upakośala story.

The Practical Vedanta

"Here too we see the same idea," Swamiji continues. "Here too we see the same idea—practical religion. The things which they were worshipping, such as the fire, the sun, the moon, and so forth, and the voice with which they were familiar, formed the subject of the stories which explain them and give them a higher meaning. And this is the real practical side of Vedanta. It doesn't destroy the world, but it explains it. It doesn't destroy the person, but explains him. It doesn't destroy the individuality, but explains it by showing the real individuality. It doesn't show that this world is vain and doesn't exist, but it says, 'Understand what this world is so that it may not hurt you.'

"A voice did not say to Upakośala that the fire which he was worshipping, or the sun, or the moon, or the lightning, or anything else was all wrong, but it showed him that the same spirit which was inside the sun and the moon and the lightning and the fire and the earth was in him also. So that everything became transformed, as it were, in the eyes of Upakośala. The fire which was merely a material fire before, in which to make oblations, assumed a new aspect and became the Lord. The earth became transformed, life became transformed, the sun, the moon, the stars, the lightning—everything became transformed and deified. Their real nature was known."

This is the take by Swami Vivekananda on the story of Upakośala.

The Significance of Practical Vedanta

And what a marvelous thing! Because if you first read the story in the Upaniṣad, for most of the people it doesn't make either head or tail, as we say. But here Swami Vivekananda's important point we have to remember is "Sarvam khalvidam brahma."

So he says, why is he saying like this? Because so many so-called Daśanāmī Sampradāyī Sannyāsins go on telling "Jagat mithyā, jagat mithyā, jagat mithyā"—the world is an illusion. And if the world is an illusion, if you take the logic and twist it a little bit:

"So, my son, what are you saying?" "Oh, I am saying this world is an illusion." "Ah, wonderful! Are you also part of the world?" "Yes, of course." "So therefore, according to your own statement, you are also an illusion?" "Yes, of course I am an illusion." "And so what you say is an illusion?" "Of course it must be an illusion"—if the fellow really admits it.

"So what were you telling? This world is an illusion. What are you now admitting? That whatever I say is false. Then what is the truth? It must be just the opposite. So the world must be real!"

This is what Swami Vivekananda is trying to point out. It would be misunderstood Vedanta or Advaita Vedanta to say this world is an illusion. No! What is the meaning of the illusion? Not knowing the complete nature of reality, but knowing only a small part of the nature of the reality and assuming that that is the 100% reality—that is called illusion.

That is why Swami Vivekananda points out: if you see an illusion, it must be the reflection of something real. If you see a snake, there must be something which is mistaken as the snake.

But Swamiji said what is practical Vedanta: you deify everything. "Mātā" is Brahman—that is why he said: "Mātṛu devo bhava, Pitṛu devo bhava, Ācārya devo bhava, Atithi devo bhava." Everything is Brahman only—"Sarvam khalvidam brahma."

So this expansion of everything, including one's own limited personality, into that which is unlimited, beyond time, space, and causation—that is called practical Vedanta. In a few words, Swami Vivekananda had given the correct interpretation, but we will also derive so much meaning. At least I am enjoying; I hope you are also enjoying.

Śaṅkarācārya's Commentary on Upakośala

So this was Swami Vivekananda's take on the story of Upakośala. Now, based upon Śaṅkarācārya's commentary, from the 10th section onwards, this story of Upakośala starts.

So in the previous part of the Chandogya Upaniṣad—that is, in the Satyakāma Jabāla section—it has been proved that the universe should be contemplated as Brahman. And in order to prove that this virtuous Brahma-upāsanā—so the narrative begins to show that śraddhā and tapasya are the main means of acquiring Brahma-vidyā. The same idea was given by Śaṅkarācārya at the beginning of the Satyakāma Jabāla story also.

So here also he is proceeding. And Upakośala Kāmalāyana—he was also... We don't know what his mother was; that story doesn't come here. His father's name is not at all mentioned, and so how he came to Satyakāma—but he came, he was accepted. And 12 years he served the Guru in every possible way—12 years.

So we have seen in the Chandogya Upaniṣad that Śvetaketu also had served at Gurukula, but he came back full of arrogance. And just the opposite of that story, here we get—so what does this person say? This Upakośala, unlike Satyakāma Jabāla, who had to go to the forest taking with him 400 weak cows, and several years completely passed... He was completely oblivious to the passing of time because he was so absorbed, and that brought the four results: citta-śuddhi, citta-ekāgratā, citta-vaiśālya-tā, and a deep desire for the acquisition of Brahma-jñāna or for the realization of God. The same thing happened in the case of Kāmalāyana Upakośala.

The Structure of Upakośala Vidyā

So this, in the Chandogya Upaniṣad, this Upakośala-vidyā occurs in the fourth chapter from section 10 to section 15—10, 11, 12, 13, 14, 15—six sections, and is called Upakośala-vidyā because it was the contemplation learned by this student called Upakośala.

So we have to apply Satyakāma Jabāla's story, but we will go straight to the text. As the occasion comes, we will be discussing about it.

The Sanskrit Text and Translation

So the first mantra in this 10th section of the fourth chapter of the Chandogya Upaniṣad goes like this:

First mantra: "Upakośalo ha vai kāmalāyanaḥ satyakāme jābale brahmacaryam uvāsa. Tasya ha dvādaśa varṣāni agnīn paricacāra. Sa ha sma anyān anteya-vāsīnaḥ samāvartayan tam ha sma eva na samāvartayate."

Translation: Upakośala was the son of Kamalā. He dwelt as a brahmacārin with Satyakāma Jabāla, the son of Jabālā. He tended the teacher's fires for 12 years. And then there were other students—many students, we don't know how many students—so the Guru decided after 12 years, he decided to address them—the convocation address that is called samāvartana. Āvartana means returning; samāvartana means having completed the studies, the Guru only tells them: "Now you have completed the studies; you return back."

And there were two choices: either you can remain a naiṣṭhika brahmacārin without getting married (which would be the lot of very few people), but for most of the people, you become a virtuous householder. And Satyakāma Jabāla himself became a householder because the ṛṣis—many of the ṛṣis, most of the ṛṣis—were householders, but householders in name only.

Śrī Rāmakṛṣṇa graphically describes in his Gospel: many of them, early in the morning, they used to get up and go away to solitary places, spend the whole day in contemplation of Brahman, and then they used to come back, eat some fruits, etc.—very simple, natural, healthy food—and day after day until they realized Brahman. But many of them were ṛṣis; they used to conduct... They were learned people—obviously, everyone need not be a learned person—and then they used to teach the students very much.

So Satyakāma Jabāla must have been ordered by his Guru, so he established his own āśrama. He became famous; so many students came, and Upakośala was just one of them. And 12 years passed for most of the students. Then one day the Guru called them and said, "I have taught you all that you require—everything for secular prosperity as well as spiritual prosperity. Now it is up to you which lifestyle you want to adopt." So he gave a convocation address. We can take the 11th section of the first chapter of the Taittirīya Upaniṣad Śikṣāvallī as the model. So more or less, every ṛṣi will repeat, every guru will repeat the same thing to his disciples.

And then he said, he sent them away. But he did not call Upakośala—his name was not there in the list. So that is what happened, and this is the essence of the first mantra.

Sanskrit Analysis of the First Mantra

We will just go through quickly through the Sanskrit:

Upakośalo ha vai - There was a person called Upakośala, and he was the son of a woman called Kamalā; that's why he is called kāmalāyanaḥ - Kamalā's son.

And then what did he do? The Upaniṣad very briefly mentions his story: Satyakāme jābale brahmacaryam uvāsa - uvāsa means he spent his time observing brahmacarya-dīkṣā, where? In the āśrama of Satyakāma Jabāla, in the hermitage of Satyakāma Jabāla.

Tasya ha dvādaśe varṣāni agnīn paricacāra - Tasya means Guru Satyakāma Jabāla. Tasya agnīn dvādaśe varṣāni ha paricacāra. So this Upakośala tended to the fires.

What does it mean? Just take a matchstick and then light the fire and maybe one śāṣṭāṅga praṇāma? No! That means the Guru must have taught him what he was doing. Twelve years he must have... "You light the fire, sit there facing towards a particular direction, and go on contemplating." He must have taught all those things, and this Upakośala had taken them to his heart, and he did it for 12 years. It is very important to understand it this way.

Sa ha sma - Sa means Satyakāma Jabāla, indeed. Ha means indeed. Sma - what did he do? Anyān ante-vāsīnaḥ - Anyān, all the other students, śiṣyas. Ante-vāsīnaḥ means those who are staying in gurukula. Samāvartayan - so he told them, "Your education is complete; this is how you have to live your life, conduct your life," and then he sent them away. And that sending-away ritual is called samāvartana.

Tam ha sma eva na samāvartayati - Tam means Upakośalam. Kāmalāyana Upakośalam ha sma eva - only him. Na samāvartayati - he did not call him, saying "I am going to... you are also included in the samāvartana." No! "You stay out."

Why Satyakāma Excluded Upakośala

Why did Satyakāma Jabāla do that? Because he was a knower of Brahman. How do we know? Satyakāma Jabāla's own Guru certified that "your face is shining like a knower of Brahman" - not like a knower of Brahman, but a knower of Brahman.

Only then, why did he exclude Upakośala? Because there must be a special purpose. Just as he obtained knowledge of Brahman, so he wanted: "My child is ready. In the same way, his potential divinity will also be brought out intuitively by the fires, just as he himself experienced." Satyakāma Jabāla himself experienced; he knew it, but he didn't tell. So he just left on a pilgrimage without saying anything - he left.

Then, very interestingly, his wife comes and tells him some things which we will discuss in our next class.

Conclusion: The Pattern of Spiritual Teaching

What we see here is a beautiful pattern of how spiritual knowledge unfolds. Just as Satyakāma Jabāla received his wisdom through divine manifestation while tending cows in the forest, so too must Upakośala receive his knowledge through direct inner experience. The true guru knows when a disciple is ready for this direct transmission and creates the conditions for that awakening to occur.

This story exemplifies the profound truth that all real spiritual knowledge comes from within, awakened by the grace of the divine guru principle. The external teacher merely prepares the ground; the actual realization must dawn from the depths of one's own being through śraddhā (faith) and tapasya (spiritual discipline).

The fires that Upakośala tended for twelve years were not merely physical flames, but symbols of the inner fire of spiritual aspiration that burns away ignorance and reveals the eternal truth: "Sarvam khalvidaṃ brahma" - all this is indeed Brahman.

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!