Chandogya Upanishad Lecture 112 on 15-June-2025

Full Transcript (Not Corrected)

Oṁ jananīṁ śaradāṁ devīṁ rāmakṛṣṇam jagad-gurum pāda-padmetayōśritvā praṇamāmi-mohurumō

Oṁ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrutra-mathu bala-mindriyāṇi ca sarvāṇi

sarvam brahma upaniṣadam māham brahma nirākuriyām

mā mā brahma nirākarot anirākaraṇam astva nirākaraṇam me astu

tadātmani nirate yau paniṣad su dharma te mai santu te mai santu

Oṁ śānti śānti śānti Hāre Oṁ

Oṁ 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

Oṁ peace, peace, peace be unto all

we have completed the section 8th of chapter 8th of the Chandogya Upanishad which is beautifully known as Prajapati Indra Sambhadam in our last class so from today we are starting with the 9th section of this last chapter so this 9th section has only 3 mantras

so let us analyse a little bit what has happened so far Indra and Viruchana heard the declaration of Prajapati that one who knows Atman as I am the Atman they will get whatever they want in other words they will be enjoying unbroken bliss in order to teach this Brahma Gnanam, knowledge of Brahman Prajapati he had adopted the same methodology that we found in the Mandukya Karikas that is every living creature goes through 3 states the waking, dream, dreamless one after the other and in each state the prani, the living creature

identifies itself totally only with that particular state forgetting the other states thus he becomes changed from the experiencer of the waking to the experiencer of the dream to the experiencer of deep sleep but the states will be changing, continuously changing but the experiencer remains only a witness but he forgets and identifies with each state so as we discussed many times there are 2 I's not E-Y-E but I the participating I, the experiencing I and the witnessing I Prajapati like Gaudapada or I would say the reverse Gaudapada following Prajapati he gave the 3 names well known in the Advaita Vedanta Vishwa, Taishasa and Prajna who are these?

Those who are identified with the individual body and mind they are experiencing, waking, Jagrat, Sapna, Sushupti they go by the names Vishwa, Taishasa and Prajna but there is another aspect of this participating I it is called Virat, Hiranyagarbha and Ishvara Universal I

when a person reaches that universal I he becomes completely knowledgeable free, not bound like the individual soul so in the Mandukya Upanishad Gaudapada uses this word Vishwa, Taishasa and Prajna indicating identity with Jagrat, Sapna, Sushupti waking, dream, dreamless states and as contrasted, separate they are ever witnessing Sakshi Chaitanyam he calls it 4th state therefore Toriya Avastha, Toriyam that is to say it is not a 4th state it is the ultimate reality here instead of using those 3 terms Prajapati uses Akshi Purusha, Sapna Purusha or Sukta Purusha and in Sushupti Sapna Purusha and Sukta Purusha 3, the Akshi Purusha the Sapna Purusha and the Sukta Purusha only slight differences in names content is absolutely the same so Prajapati's declaration came to be known by both

the demons and the gods they chose one representative from each so Indra and Virochana approached Prajapati asked them to live for 32 years and then he gave the instruction you look into the reflecting medium first in the eye then in water in a big huge pan of water

and then finally in a mirror what do you see? you see our own physical body reflected therein so that is the Atma that is Amrutam that is Abhayam and if you can know that one so they misunderstood went away satisfied this is called Sravana after Sravana one is required to do Manana but both of them did not do Manana immediately after hearing both of them were satisfied they started going back and Virochana went back started preaching this physical body so my Guru Prajapati conveyed that knowledge to me is that unchanging

eternal, non-suffering pure, fearless Atman, Brahman therefore what he taught me was keep the body happy and if I am identified with the body I will be happy all the time and that came to know as materialistic philosophy Asuri Upanishad here in this Upanishad a peculiar word is used Asuri Upanishad it is a Upanishad but that Upanishad has nothing to do in fact it is just the contrary of every other Vedantic Upanishad the body is the self and that is the end of the Virochana story and most of us are only following that even though we claim

that we are following Vedanta which is not true we are identified with the body with the mind with our property and identification with these three is what is called in the Yoga Shastra identification with the three lower chakras called Muladhara Deepura and Swadhisthana

only rarely a person looks inside feels dissatisfied with this tries to climb up through a different route called Sushumna and he reaches Anahata Chakra then he finds that there is a Sakshi Purusha a Jyoti a person of light a Sakshi Chaitanya he sees everything

in a much higher light that is only the beginning of the spiritual life so this is what we have discussed so far so these people to be absolutely sure they look at themselves in a mirror in a pan of water and then to reinforce their understanding Prajapati said you dress well

and look again at your reflections and they replied we saw the physical body if it is dressed it is dressed if it is not it is not if it is beautiful it is beautiful if it is defective it is defective so that is your Atma and those who worship the body that is absolute truth so I also told you

Prajapati did not mislead him saying because from the highest point of view body is Atman, mind is Atman the whole world is Atman there is nothing which is not Atman or Brahman that is the truth Indra also started back but 32 years of leading a life of spirituality opened his eyes a little bit he understood after Sravana one has to do Manana and he discovered what did he discover so if the body is well the reflection is well body is young reflection will be young body is happy, reflection will be happy, the body is having castor oil face the reflection will also reflect castor oil face, an old man's body will not suddenly become young because he looks into the mirror, he understood that is not Amruta Amruta means changeless immortal, mortal means changeful, that is not Satyam, there is some defect in it, so he comes back that is the first stage of his journey he comes back so now first telling what is about to come, the second stage as soon as Indra saw defect in this teaching then he evoked to the fact I was thinking after hearing my Guru's teaching that the body is the Atman

body is the Brahman, body is immortal, body is fearless etc. but no that is not trueso that means what?

Indra had developed an understanding a firm, realistic experiential understanding that body can never be the Atman, so it must be something other than the body and mind that much knowledge he got but he doesn't know what that Atman is, that means to sum sum up

that this Vishwa or this identifying Chaitanyam identified with the body mind in this waking state is not the Atman is not the Brahman so that was the result of the Manana that was the first stage and then now he wants first stage is no use so I must go higher he approached, this is what we are going to discuss then Prajapati pretends Indra, Magavan that you went to be satisfied along with Virochana, I thought both of you would not return but what brings you back then Indra says this is what I found after deep thinking deep analysis what we discussed, he said this body is changing, is mortal subject to disease, death, shud, urmi birth and death, all the six fold changes, so it can never be the Atman and Prajapati approves, it says yes Indra, you are right so I will give you a higher teaching but for that another 32 years.

So after 32 years he approached, then he tells about you how many times must have dreamt and in the dream you must have seen yourself moving here and there doing this and that, enjoying or suffering, so that is the real self, what is the point here, this Swapna Purusha or the Jeevatma identified with the Shokshma Sarira is much more much less confined limited by Desha, Kala, Vastu what does it mean in a twinkling of an eye that means in a twinkling of a billy second he can go to any place that he can think of he can be anywhere and he can be what he wants to be he can do whatever he wants in the dream state because it is the mind much much expansive than the cross body then Prajapati teaches that this is the Self Esha Te Atma, Esha Brahma and Esha Samrutaha, Esha Abhayaha etc etc etc

Sat Chit Ananda and then satisfied because Shravana, satisfied with Shravana, he goes back on the way he started doing Manana because he developed that state, the deep process of deep thinking, he learned the secret, I must think I must make it my own like Swami Pramananda was doing Tapasya at Bundavan, Sri Krishna Goswami asked him, Sri Ram Krishna gave you everything that how come you are doing such superhuman Tapasya, austerities and Brahmanandaji replied it is true that Guru Maharaj had given me, given all of us but I must or we must make it our own this Tapasya is not to get something new but to make what Sri Ram Krishna had already given us to make it our own that means it should be our knowledge not Sri Ram Krishna's knowledge it should not be Prajapati's knowledge, it should be Indra's knowledge so immediately he started thinking because already he did it, can this Swapna Purusha, the dream person, can be the Atman then the reasoning goes like that in the physical body it may be blind it may be injured or it may suffer from disease

it may suffer from Dukha unhappiness or it may even die people may injure it or people may kill it but a person can be free from these things in the dream state so a one eyed person need not be a one eyed person in the dream you have to always put that in the dream

a person suffering from disease in the waking state may be completely healthy and happy so everything that afflicts a person in the waking state one can be free that's what Indra started analyzing now here a small note I would like to insert, I don't know if I am an old man

it is really not possible for me to dream I am an young person I don't know if anybody succeeds in it whatever is our firm conviction in the waking state that alone appears in the waking state however much we try to escape from that fact but anyway taking for granted

since it is only imagination

I am not on earth I am in swarga loka I am not unhappy I am extremely happy I am not poor I am very rich I am not illiterate I am a great scholar I am not ugly I am a very beautiful person it is possible because mind acts like a wishful feeling tree kalpavriksha as we have discussed so then Indra started thinking I am thinking like that but what happens I have to wake up because dream doesn't last long time, waking state lasts longer, dream state lasts still less dream less state dream state lasts only maybe one minute one and half a minute

there may be many dreams varying dreams varying opposite experiences in one dream you are beating somebody, in another dream you are being beaten black and blue by somebody there is no saying but a dream doesn't last for hours only deep sleep lasts for hours

and in dream also we are limited by time space and object or causation so there is not much difference Indra understood I cannot be in the dream state forever I have to wake up and I find myself in the same situation as before and this is this cannot be the atman

atman is amrita, changeless atman is abhaya fearless, atman is paripurna ananda swaroopa, pramananda swaroopa but this is not so therefore immediately he returns back with samitpani I forgot to tell you first time when he came and he also came back with samitpani second time also with samitpani symbolizing that I surrender my buddhi to you whatever you teach that I am going to accept as gospel truth or vedic truth I want to burn all my misconceptions sanyasa means burning all misconceptions I am the body, I am the mind I am such and such a cast of such and such a talent etc etc so then prajapati asked then indra explained exactly what he thought and prajapati approves he says 32 years and then after 32 years the third stage of teaching about the dream self svapna purusha that is the second stage third stage will be about su-shupti purusha purusha who is completely asleep called prajna but here supta purusha sleeping purusha this is the atman esha brahma esha amrutaha esha abhaya etc etc

You have always to remember earlier it is ajaraha asokha and all the all those all those all those qualities you have to imagine etc so Indra compared these things but then he thought that he will learn something new

in the third stage prajapati again imposes 32 years after 32 years then indra comes much more purified than before much more introspective much more capable very near to adhikari purusha viveka vairagya sadhana chatra sreyasampati and vairagyam now his intellect

is extremely clean therefore extremely able to grasp almost then prajapati taught him that when a person is in deep sleep he becomes completely free from the afflictions

of the body and mind samprasanaha he is serene and he enjoys for a long time and that is esha tava atma you are at that atma, you are at that brahman you are amrita and you are abhaya and you are all those ashtavidha odha sampanna brahma and as usual indra heard it for the time being he was satisfied and he returns back then he starts doing deep analysis because by this time he attained very great capacity to think deeply, pointedly without distraction and arriving at the truth very quickly and then he found out this is also no good so he says

naham bhogyam pashyami

I do not see any good anything that is acceptable here bhogyam means that which leads to real happiness no I do not see it why, what is the problem in sushupti the first problem is I do not know I am in sushupti I do not know, at least in the waking state I know I am in the waking state we know we are in the waking state in dream state we do not know we are in the dream state we think we are in the waking state in the deep sleep state we have no knowledge that I am in the deep sleep state I am so happy there is no body, therefore

related problems are not there, I am, there is no mind, so there is no mind related problem,no doubt I feel some sort of serenity, bliss, but I do not know, I am enjoying that bliss, I do not know who I am, this is worse, this is equal to death, whether I am alive just as a corpse does not know, it is alive, so it thinks, Indra thought, I do not see any good in it, so he comes back, and then this is the fourth time, fourth stage, and then why did you come, this is the conclusion of my analysis, and Prajapati approves, yes, you are absolutely right, this is not the Atman, so therefore I will have to teach you, that you are almost pure, a little more purity, and therefore 5 years more, so 32 x 396 plus fourth time 5 years, total 101 years, and then when after completing 5 years, he became, what did he become, an Adhikari, a fit person to completely understand, not partially understand, not misunderstand, but totally understand, what the Guru really meant to teach, when he approached, he tells about that uttama purusha, he uses the word uttama purusha, purushottama,like in the 15th chapter of the Bhagavad Gita, purushottama yoga means, smaaksharamateetoham aksharadhapicha uttamaha ato asmi loke vedhecha prathitaha purushottamaha, that uttama purusha, that is you have nothing to do with jagrat, supanas, vishupti, nothing to do with gross

subtler causal bodies, stola, sokshma, karhana, shaira, irams, you are that turiyam, advaitam, abhayam, atma, brahman, and this time Indra understands completely. So this is what is going to come, this is what I wanted to share with you before going

into the next section, which we are going to enter now. So here comes, ataha indro aprapiyava devan etad bhayamda darsha, so he saw this fear and it applies to first stage, second stage, third stage also, but now we are going to talk about the swapna purusha, not anybody else, so very useful, that is what he says, section 9 is over, now we are entering into section 10. He who moves above, exalted in dreams, that is the self, this is immortal, it is fearless, this is brahman, this is you, after hearing this, sahashyanta hridayah prabhav raja, Indra went away completely satisfied, sahaprapiyava devan etad bhayamda darsha, but even before yet reached the gods, on the way he saw this defect in this teaching, tad yadvipidam shairiram Although this dream-self is not blind, even if the physical body is blind,

naadu its eyes and nose run, then the eyes and nose of the body, physical eyes and nose of the body run, The self is not affected by the defects of the body, where? In which state? In the dream state, and suppose somebody kills him, so if somebody is about to kill, and at that time if a person enters into this dream state, he doesn't feel, he may feel others are loving him, others are hugging him, others are feeding him, praising him etc.

So even when the body undergoes various defects, but in the dream state, nor killed when the body is killed, but of course, when the body is killed, how can you have dreams? Even when he suffers from the fear, I am going to be killed, I will not exist henceforth,

he may dream, I have nothing to fear. If he was one-eyed in the physical state, he would not be one-eyed, and if as it were, some people were chasing him in the physical world, he will feel, I am safely enclosed in a safe house, so the body can become conscious of pain as it were, it weeps as it were,but even though physically one can weep, physically one can experience pain, see look here,

in dream state one doesn't become free, in dream also somebody can chase us, in dream also somebody can shoot us, in dream also we can be full of pain, suppose you are running, you are sleeping, your head is touched, a sharp piece of rock, stone, and it starts bleeding, physically you are not sleeping, because you are lying on a very soft bed maybe, but whatever happens in the waking state, that same thing can happen, or its opposite also can happen, there is no difference between the waking state experience and dream state experience at all. Here such words are used, sravamaha means one-eyed, so if somebody is one-eyed in the physical body, in dream body it doesn't suffer from defects, if somebody is threatening to kill,

because if he is actually killed after that there would be no dreams at all, but somebody is attempting to kill, may be failed, but in dream he feels no, even if a tiger is about to kill him in the physical sense, he becomes unconscious, he doesn't feel anything, unconscious state also he doesn't feel anything, in dream also he doesn't feel anything, so asya sramayana, so sramaya means that when the nose is running, or from different pores of the body, may be the person's body is injured, blood is flowing, or saliva is flowing from the mouth, or water is coming from the eyes, ears, nose, from any part sweat is coming, which is not very pleasant, he may not feel it, but he can also feel as if in the dream state, if some dear relative, mother, father, sister, brother, wife, children, grandchildren, anybody dies,

he feels like weeping, just like in the waking state, or like when we hear the news, somebody whom we don't like, they are killed, so in dream state same thing, we hear the news, we read the news, we can feel very happy, that means to say there is absolute identity with the physical body, are it because of imagination, so I am forced to live in a jail, because I did crime in the Jagradavastha, I may feel I am in America, I got a beautiful job, beautiful wife, beautiful family, beautiful children, anything can happen, in physical body whatever happens, here imagination doesn't work, we have to experience that same event, but in dream we have a choice, we can fly from it as it were, or we can also increase our pain, we can weep even more than we weep in the waking state, so therefore Indira comes and reports, and Prajapati asked him, he repeats the same thing which we discussed here, a one-eyed person becomes one-eyed, or he need not become one-eyed, he may feel because of imagination I have got both eyes, and there are some bodily defects in the waking state, in the dream he may feel I have bodily defects, but he may also feel I don't have bodily effects, whatever we are experiencing in the waking state, same defects also can come even in the dream state, therefore I do not see any good, that means I do not think, the Purusha about whom you taught me, the Swapna Purusha, the dream Purusha, he cannot be Atman, Brahman, and then Prajapati immediately he says, So,Maghavan is another name, he who performed many Ignas is called Maghavan,

absolutely what you said is spot on, but you are ready now, or you will have to be ready, Since you are not happy with what I taught you earlier, taught you what, that this Purusha whom I called Swapna Purusha, you yourself in the dream state, that is not the Atman, you yourself understood after doing proper Mananam, and I appreciate it, I approve of it, I am pleased with you that you could do this, so I will teach you higher truth, but then you have to be ready to understand it, So, Trimshatam means 30, Dva means 30 plus 2, 32,

Vasa, Aparani, another Aparani means another Vasa, you observe previously whatever you are doing, observing Brahmacharya, meditating, hearing, deep thinking, etc., etc., serving, etc., 32 years you live with me, and you will get Satsangha, you will observe me, you will analyse what I am doing, and I will be teaching you also, I will be teaching others also, you can also join the classes, so then only when I know, when I am certain that you are able to receive what I am going to teach you, when I understand you already, like Satya Kama, when his teacher sent him into the forest, he was so absorbed in grazing the cows, his Guru commanded him, until these cows become 1000, do not return, and Satya Kama was not at all aware of how time passed, how many years have passed, and then suddenly one day the bull came and said, Satya Kama, now we are 1000, drive us to Guru's home, I will teach you one-fourth of the truth,so a bull, fire, two birds, each taught one-fourth, one-fourth, one-fourth, one-fourth, by the time he reached Guru's home, one look at Satya Kama's face, Guru understood, my disciple has become a Brahmagnani, and he was curious, who taught you, and then Satya Kama was a little bit hesitant, maybe my Guru will be displeased with me, that I received this knowledge from somebody else, even after choosing him as my own Guru, but no, no Sadguru will ever be displeased, on the contrary, he will be extremely pleased, this is what I wished for you, if you had not got, I would have taught you, but already somebody had taught you, and I will confirm that whatever you received through whomsoever, because Satya Kama says, a bull taught me one-fourth, fire taught me one-fourth, two birds separately taught me half-half, one-fourth, one-fourth, and the Guru confirmed, yes, you are absolutely right, you received the correct knowledge, and I am approving of it, and with that Satya Kama knew, I am a Brahmagnani, so Prajapati had approved of it, and I will know when you are ready, live thirty-two years, and he lived thirty-two years, and he came, Prajapati had one look, and he said, yes, now you are ready,

just like Totapuri Maharaj, accidentally or unintentionally came to Dakshineshwar, had one look, because a Sadguru can understand a Sat Sishya, you are fit for sanyasa, would you like to take sanyasa, and of course Ramakrishna's reply, we know, but this is only to tell,

a Sadguru always knows, and he will be pleased only to help, in any way he can, if somebody else helped him already, he will be too pleased, so even to approve, like Janaka Maharaj approves of Shukadeva, that is also a great help,Gashuka was thinking that my father out of affection for me, gave me the certificate that I am a Brahmagnani, but I am not sure about it, so he came to Mithila, and Janaka knew all about it, even before he reached, so he gave certain instructions, it is a kind of test, seven days don't even look at him, he commanded his people, after seven days treat him more than me, with beautiful women, beautiful food, and if anybody's mind even deviates one billion meter from Brahman, he would come to know about it, Janaka would come to know about it, and after all this,

it is said, these are beautiful stories, whether it is true or not, Janaka Maharaja gave him a vessel full of oil up to the brim, even one tottering step can spill the oil, even a little bit, you should not spill, go around this room seven times, and with nirvikarachitta, completely absorbed in Brahman, oh, this test has come, like most of our pupils, before entering into examination hall, they know everything, after entering, they know nothing, after coming out, they know everything, not like that, he was not afraid, he was not affected, he was not thinking, so he went around, not one drop had spilled, and it is worth remembering,

When Narada became proud, and the greatest devotee, Narayana, gave him the same test, and then he started spilling, and then Narada was explained, see, that man is carrying the whole weight of samsara, whereas you are unmarried, you are a parama brahmachari, shuddha brahmachari, like a bull, you are roaming about happily, and he was remembering, having taken time, but when you are carrying the oil, what was my commandment, that you should think of God, how many times did you think of God, not even once, is that called bhakti, that man's bhakti is bhakti, so these are beautiful examples, Prajapati approved of it, and then he wanted to teach, and this is in the fourth mantra, we are seeing it, sa means Indra, Like a brahmachari with Prajapati, remember, he is not living away from Prajapati,

doing tapasya, but living with him, eating with him, attending classes, and observing his behaviour, everything, 32 years, then Prajapati understood, that's my ha vacha to him, so he started teaching, now he is teaching this, the third stage, and the section 11 starts with this third stage, so the self in dreamless sleep, sushupti avastha, Prajapati started teaching about the supta purusha, Now after ascertaining that Indra was ready for this teaching, Prajapati started teaching about the supta purusha, who is much higher than jagrat purusha, or aksh purusha, or even swapna purusha, when a man is asleep, with all his senses withdrawn, mind withdrawn, physical body doesn't exist in that deep sleep state, what would be his state, serene, absolutely, because there is no mind, there is no body, he is free, he is serene, he is peaceful, and he is full of anandamaya kosha, and sees no dream, no waking state by extension, that is the self, that is immortal, that is fearless, that is brahman, and the word that, this was the teaching about the supta purusha, same words are used here, like earlier three times, that Indra now, completely satisfied, this is the final teaching, he started going back, and I presume after making grateful pranama, Indra went away, but by this time of hundred and what is called 96 years, even before he reached his own country, which is the country of the loka of the devas, on the way, so by analysing, he saw this defect, and he was cogitating, thinking, he was talking to himself, he saw this difficulty, In truth, in this sushupti state, which is also called dreamless sleep, one doesn't know that I am in the sushupti state, and I am reveling in that state, as I am in this state, neither I know, nor any creature which is in the same deep sleep state, knows I am in the deep sleep state, an important point you have to understand here, suppose a mosquito is in this dreamless state, that mosquito doesn't become a mosquito, we have seen in the earlier chapters, when a person is in the deep sleep state, a tiger doesn't think I am a tiger, a lion doesn't think I am a lion, a bird doesn't think I am a bird, a human being doesn't think I am a human being, he only knows when there is no body, when there is no mind, these restinctions, I am a mosquito, this is a mosquito, this is a dog, this is a tiger, this is a lion, and this is a honeybee, etc., those distinctions do not exist at all, absolutely fine, but what is the problem?

None of us are conscious, I am in this sushupti state, as I said, only in the waking state, I know I am in, we know we are in the waking state, in dream state, no, we know in the dream state we are in the waking state, nobody thinks I am in the dream state, only after waking up, oh, this is the waking state, what I was experiencing before this was only my imaginary state called dream state, so na eva imani bhutani, every living creature goes through all these things, this is a pramana that any living creature goes into sushupti, because whatever the Upanishad says, that is the highest authority, but then what is the problem? vinasham eva api to bhavati, but what is the difference between death and the state? A dead person doesn't say, I am a dead person, a deeply asleep person doesn't say, I am in deep sleep, vinasham eva, therefore experiencing this deep sleep, dreamless sleep is as if utter annihilation, vinasham api itaha, complete destruction, as if it is death as it were, and therefore if I don't know I am atma in this state, I am pramana, I am immortal, I am fearless, I do not see any good in this, that means in these three states, even in this sushupti, there is so much of joy, it is impossible to feel that I am pramana, at best I am only ignorant, I am ignorant, but I am full of bliss, ignorance is bliss, I am ignorant, therefore I am blissful, I do not see, this cannot be the teaching, so Indra's deep cogitation brought him to that state.

What did he do? Exactly what he did earlier, for the fourth time, this is the third stage, the teaching about the suptapurusha, now comes the fourth stage, so samitpani punareyaya, again he came with samitpani, that means my going away thinking, this self is the suptapurusha, that is a wrong understanding, so he approached again for the right understanding, But did we say earlier, I am not the jagratpurusha, akshapurusha, akshapurusha is not brahman, then swapnapurusha is not brahman or atman, then sushuptipurusha or suptapurusha is also not atman or brahman, that much conviction is a great spiritual progress, so he approached, same words are used,

Prajapati looking at him and said,

What brings you back?

And he replies, In truth, in this dreamless sleep, this dreamless self doesn't know itself, as I am this dreamless deep sleep self, neither no eva imani bhutani, neither any other creatures, This is no greater than complete destruction,I do not say any good in it, and Prajapati, he was so glad, So it is Indra, you understood correctly, even the suptapurusha is not atman or brahman, I will teach you the final truth, Another 5 years you will have to live, because you have already become 95% pure in 96 years, So you will have to live another 5 years, you will be 100% pure, then the moment you are ready, adhikari, shamana, you understand, manana, you will be able to do, and nididhyasana, you will know what is to be atman, what is to be brahman, so what did Indra do? So he lived another 5 years, So this completely made 101 years, 32 x 3, 96 x 5, 100, Therefore even now people say that Indra lived with Prajapati as a brahmacharin for 101 years, Then Prajapati said to Indra about the self, about which he already spoke in connection with the states, about waking, dreaming and deep sleep, so Shankara comments, As the impurities lingering in Indra's mind were very little, it was necessary for him to stay for a long time,Then he became completely free from the identity, with the sthanatraya, yagrach apna sushukti, dosha sambandha rahitaha,

and all the consequences are on the consequent defects, tam atmana swaroopam, Now he knew atman is totally different, but it has to be understood properly, like what? About which I mentioned 8 fold characteristic of brahman, He started giving a final teaching, which is the 4th stage, which we will see in our next class, Which starts with the section, the last section in this brahmagnana,

Jananim shara dham devim rama krishnam jagat gurum padhapadme dayosritva pranamaami mukha mukha ho may rama krishna holy mother and swami vekananda bless us all with bhakti Jaya Ramakrishna.