Chandogya Upanishad Lecture 24 on 11 August 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad that belongs to Sama Veda. And we have dealt with some of the Upasanas. And importantly, what is an Upasana and can we progress in life, not only spiritual life, but in secular life too, without Upasana? No. I'll just give an example. Nowadays, when you look into the rooms of the youngsters, your children, sons, and daughters, quite often you can find that the room is full of photographs, pictures, calendars of their favorite cricket players or basketball players or cinema actors and actresses, etc. What is the idea? By continuously looking at them, they are also contemplating, if I can become like them, that is the essence of Upasana. So by keeping the picture, they want to be reminded. And I find this is a great lesson. We who claim to be the devotees would not keep so many pictures there. So Sri Ramakrishna's first advice is that fill your house with all these images, pictures, anything that reminds you of God. What about death? That is one of the most important pictures we have to hang. Wherever you see, there is death, hell, suffering. In some of the Orthodox Christian families, we find these pictures. What is the point of these pictures? It reminds us. We must continuously be aware of two things. One, the instability, the discontinuous or continually changing aspect of our experiences in life. Everything is changing. Another thing, is there something that is not changing? Yes. The first one, we don't need scriptures, we can observe it. The second one, we are not sure and therefore the scriptures have to be believed in. Guru, Shastra Vakyeshu, Sathya Buddhi, Avadharana. This is the definition of what is Shraddha in the Vivek Chudamani by Shankaracharya. So if we can be continuously remembering these two, we are doing really Upasana only. But since our minds are different, we will have to find out what is the best path, in which form it will be easier for us to remember God. This is called the theory of the chosen deity and of course about the sufferings in the world. Every one of us has to go. Nowadays, you don't need to go anywhere. Open any news item and you will see every second how many lives are being snuffed out with or without justification. Mostly, probably without justification. So we have to keep... Even the world can teach us many things. One of the best lessons we can learn from the world is that we should not trust the world. That's very important. So let us come back to the 6th chapter. As I mentioned earlier, from the 1st to the 5th chapters of the Chandogya Upanishad, full of Upasanas without which we cannot progress one step further in spiritual life. These are called contemplations. Only they have changed their name. We call it Puja. We call it Guru Datta Mantra. But the substance is absolutely the same. Now the real teaching starts with the 6th chapter of the Chandogya. It is known as Sat Vidya or Brahma Vidya or Chit Vidya. What are these three names? Brahman, as we have very often heard, is defined as Sat, Chit and Ananda. So that knowledge which leads us to that Brahman who is none other than our own selves. And that is the main topic of this 6th chapter. What is that? Everything is Brahman. Sarvam Brahma Upanishadam. Then me, am I Brahman? Yes. What about you? Yes, you are also Brahman. What about a tree, an animal? Brahman. What about a cloud of earth? That is also Brahman. And how do we know? So one is complete faith in the teachings of the scriptures. That is called Shruti Pramana. Second is Tarka, logic. Third is Anubhuti, our own experience. First, let us take the third one. We see that, suppose you see a chair and you don't really imagine nowadays that this chair has fallen from the sky just like that. No, there was wood and somebody called carpenter has taken this material called wood and he gave it a particular form, gave a particular name and endowed it with some quality. And what is that quality? Guna. That we can use it for sitting or for anybody to sit comfortably. So this is our Anubhuti. What does Tarka say? Tarka means logic. Logic means rational thinking. Rational thinking wants to go a little bit deeper into it and say, yes, it is true that you have inferred correctly. So there must be a cause for anything that we see. The rise of the mountains and the fine flow of any river, everything. But the logic goes beyond and it gives us certain important points. What are those points? First of all, everything. Since we see that a human being has come out of human beings, dogs, puppies have come out of dogs. So cows have come out of bovine species. So small chicks come out of birds. So everything has a cause. But we see different causes. But if we go a little bit deeper, whether it is living, non-living, humans, non-humans, we all have one common background. What is that background? That is called existence. What is the first point? If there were to be no cause, there cannot be any effect. What is the second point? The effect cannot be other than the cause. And this fact is elucidated further as the second point through rational thinking. And the third point is, this division and what is called variety, what is called multiplicity is a false notion. Everything, including the living, non-living, everything has come out of one single cause. And the first fact is, and it is our experience also, that it must be existence. How do we understand this? So we see a tree exists. There is a tree. There is a human being. There is a mosquito. There is a mountain. There is a piece of wood. So living, non-living, existence in the form of a living human, living birds, living animals, living insects, living plants, same existence as appearing as non-living, as the mountains, as the rivers, etc. But really speaking, everything is qualified. Everything is a manifestation. Everything is nothing but the manifestation in the form of a form, a name, and a particular purpose. And that is what in this first six chapters, Sadvidya, the Rishi, Arunahi, his name is also Uddalaka. That is what he wants to convey. Yesterday, we have seen this story. There was a knower of Brahman. That is very important for us to understand. Why is it important to understand? Because a worldly person never brings up the subject of spirituality. A worldly parent teaches only worldly knowledge. And many times, they oppose. If a young child is going to a spiritual centre, Vedanta centre, or an ashrama, and tries to sit and listen to some holy person, or a Swami, or a Sadhu, and they are violently opposed. Why do you want to do all these things? We are following the right path. So there is a proper time for everything. Just as there is a proper time for eating, for bathing, for playing, and there is a time for study. There is a time for either going to school, college, or university, or for going to work. There is a time for swimming. There is a time for entertainment. Everything has its own time. Of course, we are not opposed to religion or spirituality. But we want you to be aware that there is a particular time. And that time comes only when you are retired, you have earned enough amount of money so that you can feel secure. And then you brought up your children. You gave them education. And they are now standing on their own feet. And they are also well settled in their families. So many parents, they lose sleep. And they will also make their children lose sleep just because they are not married. Why? Because there is a peculiar logic. The parents argue that an unmarried life is not good. Why? Because we suffered so much. And we are still suffering. What right have you got to escape this suffering? To go scot-free? Probably that is the thing. But ignorantly, they say there is a proper time. You retire and then devote as much time as possible so that you will not disturb anybody. Others will not be annoyed by you. And your time also, time pass. Thinking about God is more of a time pass than a real quest for spiritual progress. But our Vedanta teaches, in practically every religion teaches, that's what early Christian fathers used to tell, first ground the child in spirituality, give him what is called spiritual values, teach them and see that they are properly learned. And then the whole life becomes happy. How did they come to this conclusion? Because even they are very intelligent people, they understood you reap what you sow. So you behave namby-pamby and you will have to pay a heavy price. So if you want to be happy, both now and later on, then you better take to God, spiritual life. So what is God? All about how to be happy, both now, here and later on and hereafter. That is the true spiritual aspiration. So coming back to our story, there was a complete realized soul called Arunaha. And then this Arunaha, he brought up, he was a married person. That is what Swami Vivekananda wants to tell us, that we often forget many of our wishes for married people, but that was no obstruction. And this is exactly what Sairam Krishna said, whether householders or sanyasins, both will realize God, provided they tread the path. That is important. Whoever treads the path, God doesn't see whether a person is married or single. He sees what is the heart, whether the person loves me and wants to come to me, recognizes me as the, what is called, real parent, and wants to come and join me. Adjoining is called yoga. So these are the values that are being taught. And we see that, we will see that in the 11th Anuvaka of the Taittiriya Upanishad in the very first chapter called Sikshavalli. Now coming back here, there was this great realized soul called Arunaha. And when he got a son, and he saw that his son also was trained and his mind was directed because the father realized that I became blessed. I am swimming in Brahmananda only because I realized God and every father loves his children, not only children, but everybody, but especially children. I want my children also to be happy here and now and later on also. Then what is the name of his son? It is called Arunaha. And then this son, Aruna, Aruna's son, Aruna, his name was Uddalaka also. Later on we get it. Then he was also a married person. He got a son called Shweta Ketu. And Shweta Ketu was 12 years old. We do not know why the father neglected. Suddenly, or he was thinking, but for whatever reason, he did not bother about his son for 12 years of the son's life. And then he came to realize it is already several years late. So I will have to send my son to the Gurukula. And then he addressed him. I will come to what he addressed very quickly. And then this boy went. And for 12 years, he stayed with the Guru. The essence of Gurukula Vasa, staying with the teacher, is first to imbibe the noble character from the Gurus because a true Guru is one who lives that kind of life. Secondly, he should be capable, he should be blessed by God to convey his teaching properly. And for that, the Shanti Patha also, we have discovered that one. And then thirdly, that not only they used to teach a secular knowledge, but most importance is given to spiritual orientation. Every stage of life, whether it is Brahmacharya or Grihastha or Vanaprastha, they are all oriented only towards God. And that is the ideal type of life we see practically in every religion. So this boy went there. Being the son and the grandson of such great souls, he was naturally extraordinarily talented. He lived with his Guru. And he did not get the character of the Guru, but he became highly learned. And then he came back. We will also talk about it. I am just giving you the background. And then how did he come back? He became very proud. What is the cause of the pride? Not only he had mastered all the Vedas, but he had an extra quality, which is called the capacity to convey his understanding to others. Most of us do not realize. And when we go through the school or college or university, we realize there are people who are not much learned, but somehow they got through and they became professors. They are neither thinkers nor teachers. But better than them are people who are very learned, but unfortunately they are not given that special facility, that is the art of teaching, how to convey what one knows to the other person in a language and in a modulation, that a teacher while addressing not one student, but many students should be capable of reaching the understanding capacity of every student under him, should be able to convey in such a way. And there are quite a number of such talented teachers out there. This is the second type. But these people, they are not living that kind of life, but they are professors, extraordinarily intelligent and quite capable of conveying it, but not living their own type of the lessons, the way life has to be taught. We are not talking about modern education, talking about our Vedic education, concept of Vedic education or even early Christian education. The third type of people, the teacher is a man of great character and he is a realized soul, and he knows the scriptures, he had experienced the essence of the scriptures and he is quite capable of teaching. And you know why Shri Ramakrishna had chosen Swami Vivekananda as the Jagadguru to teach every one of Shri Ramakrishna's disciples. For example, Swami Brahmananda. Swami Avedananda. Swami Turiyananda. They were quite learned, but no one can be compared to Swami Vivekananda. How do we know? Because in the Gospel itself, we have this crystal clear evidence. Just a few days before the passing away of Shri Ramakrishna, he was suffering from throat cancer and one day he took up a piece of paper and he wrote, Narendra will teach. Narendra said, I don't like teaching, I don't want to be teaching. Shri Ramakrishna smiled and said, your very bones will teach because you are born only for this particular purpose. So he was a born teacher and he knew. So there is an evidence, just I am bringing it out, that there was a colleague, who was a co-student of Swami Vivekananda. The exams were approaching and that student came and confessed, I can't understand this particular subject. And then, I don't remember exactly, probably within one or two nights, Narendra Nath at that time, he adopted such a method of teaching. The student understood perfectly well and what the teachers could not convey in so many days of his college days, Swami Vivekananda had made him understand through a peculiar method of teaching. So he was endowed with that special capacity. Now Shweta Ketu, he was intelligent, he understood, he comes from a family of great spiritual luminaries and then he also was endowed with this marvellous capacity to teach others. But what happened when he came back, he became what is called Abhimani, egotistic, highly egotistic because he was acutely aware of his learning capacity and teaching capacity. Probably there were many other students and he must have noticed that every time his teacher would only call out, Shweta Ketu, will you please take classes for these children? I have something else to attend or I am not keeping very well, etc. Every single time, probably only Shweta Ketu was asked and when he taught, I am only exercising my imagination, the students must have commented, Sir, you teach even better than our teacher. Because he has been teaching and we could not grasp it so well, but your teaching makes it perfectly clear. Maybe this has happened. So it has gone to his, as we say, to his head and then he came back. What should be done? So there is a beautiful Sanskrit shloka which I will quote in full later on. Says Vidya Dadhati Vinayam Vidya must make a person humble. What does it really mean? You see, supposing you are in a room where there is a window and that window is full of dirt and dust, not allowing the light from outside to come in. Then what happens? One day you decided to clean this up. What do you do? You clean one part of the window, a small bit. As soon as that small bit is cleaned, what happens? A little light starts percolating from outside and with that light you see how dirty the whole window is. I liked this. I heard this actually from somebody and it's a beautiful illustration. What does it mean? As soon as I have learned something, that true learning comes like a little light and reveals the dense ignorance that I am covered with completely and then humility comes. I thought I have learned something better than others or better than what I was before. But then now I see my little knowledge only reveals how much ignorant I am in so many other matters. So you see, that is what should happen. I will quote that Vidya Dadhati Vinayam. It is called a Subhashita, a very beautiful what is called say wisdom. Say, we will deal with that a little bit later. Then what happens? A father being an extraordinarily wise person, a realized soul and I am sure he was hoping against hope. My son also will become very humble and then he will turn to spiritual life. But just to the contrary, the father found him extraordinarily puffed up with pride, egotism and then the way he was talking also. So the father understood that my son instead of becoming humbler had become more arrogant. But the father also was intelligent to know no son of mine is going to be an inferior person because I know what my children are. It is like a gem covered up with dirt and dust. All that we need is a little bit of cleaning and then it will shine, it will reflect the beautiful luminosity outside and it will sparkle like anything. But a little bit of cleaning is very necessary. So the father called him and then he asked him that have you asked your Guru to teach that knowledge in a very mysterious cryptic form. A statement is given which I will come to very soon. Did you ask that Adesha? Adesha means a commandment actually but here it means a very great spiritual instruction and what is the nature of what is that? What is the nature of this instruction which you are hinting at? So this knowledge is so supreme whatever can never be heard that becomes completely known. Whatever can never be thought can become completely understood and what can never be known by any other means it will become absolutely crystal clear to you. That means what is that knowledge? In simple words, in one word, Brahman. Have you asked about God realization? Brahman realization. Have you asked about what is your true nature? Did you ask the teacher who am I really? Kastvam koham kuta ayataha tatvam chintaya tad eha bhrataha We have read. I hope you remember some bells ring is in the Bhaja Govindam stotram of Sri Shankaracharya. The boy he was even puffed up there so he did not have he thought I have mastered all the Vedas there is nothing to be known I have mastered therefore there is nothing else to know therefore there is no question of asking whether there is something I should know whereas we will see in this very Chandogya Upanishad in the next chapter, seventh chapter how Narada approached and humbly he confesses I have studied the Upanishads all the Vedas, Vedangas so I have studied all the Vedas all the Upanishads are contained in the Vedas Chandogya Upanishad is contained in the Ramaveda Upanishad I have studied it but this story is by autobiography comes only in the seventh chapter of this Chandogya Upanishad but reasons are there then we come to that we will explore it further so here the Shaitaketu he could not answer no I never asked then he was still full of arrogance he said see my teacher must have been totally ignorant about it because he taught me everything had he known he would have taught me this also but Shaitaketu had to learn a lot of lessons later on his father taught him so he should what did his father teach him he said my son there are certain things without being asked they will never be taught to you certain extent what you do not know a teacher will teach you certain things without being asked he will never teach you that is why in the Bhagavad Gita we get this beautiful direction so tadviddhi try to know how what Shaitaketu's father Aruni was trying to convey to his son tadviddhi have you learnt it but there is a technique of learning it what is that technique pranipatena you must be humble pranipata means what Arjuna became humble then only Krishna opened his mouth until that time Arjuna was the guru and Krishna was with his sweet subtle smile he was listening to what Arjuna was babbling I should not use the word babbling because even if we study what Arjuna had been talking about it makes tremendous sense not highest sense but in the society in the organization in the environment that we are all living it makes tremendous sense and it is particularly relevant nowadays when we seem to see wars small or big everywhere all around us this what is called meaningless smashing burning killing mercilessly and that is what is happening everywhere so Arjuna understood because Bhagavan Krishna acted as a mirror Arjuna was telling I know what to do what not to do but if a person knows what to do what not to do he should have been a happy person but when he looked into the mirror called guru or Krishna he found it was a oh be gone house his face was completely besmeared with unhappiness and Arjuna himself convinced even if I get all the three worlds I do not think that will give me any happiness so then at last he understood that there is something wrong with me and humility comes only I do not know I have to learn that is called pranipata and when pranipata is achieved then the next step opens up automatically and then what is the next step that is pariprasnena appropriate question whenever we are talking we talk nonsense really somebody comes and tells I was reading the other day just glancing a book and that Swami mentions about samadhi and he I think if I am not wrong he is using the word nirvikalpa samadhi would you please enlighten me what is nirvikalpa samadhi and it is three minutes to 12 o'clock which is our lunch time and then I am supposed to answer within three minutes and of course depending upon the person who is asking I will also tell nirvikalpa samadhi is that state where you are perfectly happy and he is happy I am happy everybody is happy we can all he takes happily leave and goes away and we also more happily go to the proceed to the dining hall what am I talking about pariprashnena means a question must be something which is relevant that was what Bhagavan Buddha was talking about if an arrow happens to pierce you what is the material out of which the arrow is made and who is the person from what distance he had done it and how could he succeed in hitting me in this way and is it poisoned is poisoned tipped or not Buddha is to say these are completely unnecessary irrelevant time wasting questions the first duty is how can I get rid of that arrow from my body how can I become healed as soon as possible that is called pariprashnena first surrender surrender means I know nothing you know all and out of your infinite grace you teach me that self-surrender ready to receive self-surrender doesn't mean I know this teacher say Ramakrishna can answer everything but I am not after what he is asking me to do I am curious about it I am a curiosity monger say Ramakrishna would never reply no Sadguru will ever reply only sadguru will try to impress such a fellow so that is pariprashnena sevaya seva means what I must look after I must serve my guru and he will be pleased so when he is pleased only then what comes out they love you they know you love them you surrender to them and you are ready to do say Ramakrishna has many parables which I will bring out when appropriate time comes so here Svetogat was telling my guru was totally ignorant of it without my asking he should have taught me but everything can be taught without asking but brahmavidya cannot be taught without asking he did not understand that so what is that what should I have asked and then the father replies that is by knowing the only one cause of the entire universe you will come to know the hundred percent knowledge of every object in this world because every effect is nothing but the cause what is the difference cause is unmanifest world is manifest and what do we mean by world names are to be in the proper logical order forms names and qualities so these three together are called maya and brahman as Ishwara Ishwara means he is nirguna brahma pure consciousness and he is also with maya nirgunatmika maya three qualities satvarajas and tamas and he is also the complete what is called nama rupa and guna these three combined together that is the what is called the world and world means Ishwara Ishwara means world Vishnu means Vishwam Vishwam means Vishnu that is why in the Vishnu Sahasranama Vishwam Vishnu Vashatkaro Bhuta Bhavya Bhavat Prabhu so first name is Vishwa why because we don't see Vishnu but we see the Vishwa when we see a table or a chair made out of wood in front of our eyes we don't need you to ask that what is the material out of which this chair or table are made we can ask what is that intelligent cause so the carpenter may not be there or what are the instruments instrumental cause the like the chisel and the hammer and the saw and the polisher etc so many implements which the carpenter has without which he cannot do anything so they may not be there but the material cause that is the most important thing Bhagawan is the material cause he is the intelligent cause he is also the instrumental cause so Upada this is called Upada Anakarana material cause you don't in this world we may not see the intelligent cause we may not see the instrumental cause but we don't need to ask what is the material when you are looking at a chair at a table you are looking right at the material and that is the teaching particular teaching in the sixth chapter the Aruni his name is also Uddalaka is going to teach to his son Arunaiyaha that is Shweta Ketu and Shweta Ketu came back from after 12 years when he was sent he was 12 years old and 12 years he stayed with the Guru when he was 24 years old after 12 years of training he came back he should have come back humbler and more capacity to learn to receive but he came back with that puffed up proud etc father called him and then the teaching will start now the question that we have to ask is my father definitely understood my son is puffed up I am a father he is my son and therefore I will whether he likes it or not whether he is asking or not whether he is fit to understand or not I am going to teach the highest knowledge to him that can never happen just imagine Einstein he was also a married person he also had children so if Einstein's child say six or seven years old he says Papa you love me so you teach me the special theory of relativity do you think he would want to teach yes definitely do you think he will teach not definitely he will not teach that is definite definitely not what does it mean because my son I would like to teach him but he is not fit then how do we understand that the father himself questioned him you should have questioned your Guru you did not do it then Shweta Ketu says and here is a twist also the twist was father wanted him to send back to the Gurukulam but the son refused this was Shankara's interpretation that why the father might have asked those details were not there in the Upanishad is only we have added the background so the son he was being taught by the father naturally the question comes do you think if the father did not perceive his son to be fit to receive this Brahma Vidya do you think he would have taught there is an incident in Shri Ramakrishna's life one person came to Shri Ramakrishna or several persons we don't know and Shri Ramakrishna had started talking about Divine Mother about God and then the other person we don't know what conversation has taken place between them but the other person must have been what is called irreverent not listening etc Shri Ramakrishna understood but he would not have said anything had the person been completely worldly person but Shri Ramakrishna had found out there are people who are intelligent who can understand but they are not ready to receive this Brahma Vidya or spiritual science so Shri Ramakrishna told them so you go and enjoy the world and he compared the world to a particular type of summer fruit that ripens in the summer a small berry and it is very sour the skin is very thin and then you get plenty of them and then when a person eats the seed is big the skin is very thin and the pulp is absolutely very little and it is very sour but that sour pulp is liked by many people of course in small quantities and then Shri Ramakrishna says you go and enjoy and then when you suffer from colic probably he says that this particular fruit excessive enjoyment of the fruit might really create some health problems we don't know I don't know actually but Shri Ramakrishna says when you start suffering and when you require the remedy then come back to me I am open until that time you get ready what does it mean? it means you are not in a condition to receive the spiritual teachings right now what is the reason? because you think the world is real and there is a lot one can enjoy in the world so go back to the world and enjoy it and the result of enjoying the worldly objects sense objects is like eating these berries and definitely the karma phala will come back and then the person sooner or later whether you are dharmic righteous or unrighteous person worldly objects will always create only tapatraya no doubt about it so after you suffer and you seek the remedy worldly remedy and you will not find it helpful then ultimately your buddhi through God's grace awakens and you understand really there is no solution in the world we have to seek the solution outside the world that is called turning away from the external turning towards the internal so this is what is said in the one of the Upanishads that Brahma created everybody's sense organs turning outside but kashchid dhiraha but dhiraha means a wise person in this instance but he did not fall from the sky he was also a worldly person and he had gone through same rigmarole and then he understood at last there is no solution and then he comes back and then he says so I wanted to have permanent unbroken infinite eternal happiness and that is not available not only it is not available it will produce the adverse effect also and previously I did not understand I thought I was committing a mistake if I had not I had married somebody else or if I had accepted some other job if I have lived in some other country and if I had some other job or whatever way then my life would have been a happier life but then every type of any type of life in this world ultimately its purpose is to get rid of us and then the person helplessly turns only to seek inwardly seeking the indweller that seeking the indweller is called spiritual life and it will come in the life of everybody in fact this world why did God create this horrible world that is a wrong type of statement because if God created Swargaloka then nobody would have turned to God and then not only that there is a psychology you try to go on enjoying sweets at six o'clock seven o'clock eight o'clock nine o'clock ten o'clock whole day you go on changing any number of sweets I'm not asking you only one particular sweet any number of sweets within one or two days you will become disgusted you don't want to look at even hear the name of a sweet because that is the nature of worldly enjoyment so even the most beloved's face becomes horrible unbearable that is one of the bare necessities of life and then he turns inside and then true spiritual life starts this is what Sri Ramakrishna was trying to convey to us first go and get that Antarmukhi Natmam through actual experiences in life then come back so why are we talking about all discussing all these things simply the Upanishad simply tells Shweta Ketu tells arrogantly you asked me whether I have asked this question who am I what is Brahman what is the only cause of this entire creation but those questions never popped up into my head at all not only that had my Guru known he would have definitely taught but this arrogant disciple did not know no Guru will ever teach to a disciple or a student unless the student is eager to learn and only when a person understands then only he will ask the right questions that understanding itself is lacking in Shweta Ketu so he understood now we do not know how much time had passed between the father's advice have you asked and the son's repentance and he turned inside and then he thought my father is the greatest knower of Brahman so I will learn from him but when Shweta Ketu turns to his father no more the father is a father no more he is the son it is just like when Maitreyi asked Yajnavalkya that you teach me what you understand don't offer me all this money and wealth and objects and other things I don't want I want to follow your footsteps and he must have understood then the husband was no husband and the wife was no husband no wife she was the apt student and the husband is the right teacher Sadguru similarly we see these things in many of the Upanishads also that sometimes father himself we're doing it that also we will see in the Taittiriya Upanishad in fact the second and third chapters of the Taittiriya Upanishad called Ananda Valli or Brahmananda Valli and Bhrigu Valli it is called Varuni Vidya Varuni means the knowledge that has been imparted to Bhrigu or his is what is called worldly relationship Bhrigu was his son Varuna was the father these two chapters after Siksha Adhyaya they are all named after this Varuna and that is why it is called Varuni Vidya Varuni Upanishad though we get the name only in the third chapter otherwise people would not have named the second chapter also as Varuni Vidya so the son approached when the son approached what purpose Adhihi Bhagavo Brahma Iti teach me about Brahman he is not asking teach me about Dhanur Vidya Dhanur Veda or Ayurveda or any other knowledge teach me only about Brahma Vidya that moment the son is the apt student and the father is only a Nohara Brahman not only a Nohara Brahman he understood his son to be a fit disciple then only straight forward initiated him into the Avakya look when Totapuri Maharaj came to Shri Ram Krishna Shri Ram Krishna never knew anything about who is going to come who is going to teach what they are going to teach he relied totally upon the Divine Mother then Totapuri he thought he came he did not know that there was a power higher than him which dragged him to that to fulfill that particular purpose and that was what Shri Ram Krishna learned by approaching the Divine Mother and she said that is why I brought him here go and learn it is only for this purpose I brought him then only Shri Ram Krishna has gone to sit humbly because before learning anything Shri Ram Krishna would not do anything unless the Divine Mother wants him to do unless you make me do unless you make me sing and unless you make me speak I will not speak and I will not do anything and I will not sing it is all whatever I am just I am a machine thou art the mechanic so what we need to understand Shweta Ketu had become fit and the father understood and the teaching starts and today's what I spoke this is very important for us all these are inculcated in this even though they are not directly mentioned in the Upanishads but by the study of other Upanishads like Prashna Upanishad, Kata Upanishad etc we have to deduct that this is what has happened we will talk about these beautiful chapters in our next class Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padmetayos Ritva Pranamami Muhurmuhu May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti Jai Ramakrishna