Chandogya Upanishad Lecture 27 on 24 August 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad which belongs to the Sama Veda. So far we have covered the first and second sections. There is a story. There was a very brilliant young man called Shweta Ketu and his father was a Brahmagna, Nohira Brahman. So also his grandfather. So also maybe many others in his lineage. So the boy was not for whatever reason not sent to the Gurukula for 12 years. One day father suddenly became aware of it and Shankara gives the reason. Probably the father went on a pilgrimage or on a travel. So by the time he came it was 4 to 5 years later when his son should have been sent to the Gurukula. Anyway he called him and told him that in our family nobody was born who was not a Nohira Brahman. So you please go to the Gurukula. The very purpose of addressing his son that nobody is born who is not a Nohira Brahman. If anybody is not a Nohira Brahman he is called Brahma Bandhu. As if he is born, as if he is a real Brahmana. But Aruni is telling us, all of us, a real Brahmana is one who is a Nohira Brahman. So the boy was sent. He lived for 12 years which is a quite a long period and then he learnt everything including the Vedas and which means Upanishads and then came back. He had learnt very well. He was very intelligent and he also had the capacity, extra boon. He could communicate to others what he had learnt very easily and the father recognized. But there was also a negative quality. It was called full of pride. As I mentioned earlier, true education culture should make a person very humble. Then he called him and asked him straight forward that did you ask your teachers and did you really know? Are you really a learned person? Who is a learned person? One who knows Brahman, God, he is the real learned person. So by knowing God we know everything because the whole creation is nothing but the playground of Brahman. It is God himself with various dresses which we call forms, names and qualities. He is only manifesting. There is nobody else and for that I have given an illustration as so many teachers have given our dream state. The entire dream world is only created by us, each one of us. So each one of us has become the living, non-living, the different persons, different objects, houses, trees, hills, rivers, everything that we say in the Swapna Prapancha. So also if we can do that, why can't God do that? So he became that. So did you learn from your teacher? The father Aruni asked his son Shweta Ketu and instead of replying properly said this person first of all he wanted to know what was the question that the father had requested him or suggested to him. He should have asked his teacher. So even though it is said teacher, guru, then what is the question? I did not understand what you want me to really to have learned and then the father explained giving three examples that by knowing the cause of many things then we acquire the knowledge of every single thing that was, that is and that is going to come out of that single thing. So he gave three examples to make the point very clear. First example Mrityutpinda, a small lump of clay. You may make either one or billions but there are no separate substances called pots, only clay is the only substance. Clay in the form of a small pot, a big pot, a plate, a tumbler. So he gives this example. The important point is there is no substance other than clay and if we understand this then the question comes then what are all those things? They are all nothing but same clay in different forms and for different purposes. So to distinguish one from the other we give a particular name for each one of them and what is that name? It is, there is no substance in the name, in the form, in the quality. It is only That's why as I mentioned that what we call the world, remove the letter L, what remains is world. Only it is a speech, it is a thought, it is an idea but there is no special object at all and then to clarify it further, make it more impressive, gives example of what is called gold. Any number of ornaments that are made out of gold, they are not different substances, objects, only names given to different forms for different purposes of course. So another example is that a nail cutter, given as the third example, it is made out of metal and whatever objects are made out of metal, similarly it is nothing but say iron, only iron but nothing other than iron. Iron is the only substance, everything else is only a name given for our convenience. So every object is a new name given, it is not a new substance but it is a new form belonging to the same old substance. Therefore what do we understand by it? From the popular view that the whole universe has been manifested out of the five elements, Akasha, Vayu, Agni, Apa, Prithvi etc. So what is Akasha? Space. It is not a new substance but it is a new name given to Brahma. Vayu is a new name given to Brahma. Fire or Agni is another new name given to because the function is different. Akasha's function is different, Vayu's function is different, Agni's function is different, water's function is different and the earth's function is different. So exactly like that but all these five elements have come only from the Brahman, Atman, Atmanaha, Akashaha etc. And this is from the Taittiriya Upanishad statement. But in this Chandogya Upanishad we are going to see in the next chapter only three elements are mentioned, Agni, Apa and Prithvi. So the question comes why did the Upanishad not mention Akasha and Vayu? Because they are called Arupa, formless. We can see the fire, we can touch. We can see the water, we can touch. We can see the earth, we can touch. But Vayu we can infer but we cannot see. Akasha we can infer, space we can infer but we cannot see it. How do we infer? Because we are moving. Anything movable, any movement is possible only in space, not in anything else. So therefore Aruni concludes Vacharambanam Vikaro Namadheyam. Namadheyam means the names. Vikaraha, they are just another what is called Vacharambanam. Vacha means walk, walk means speech. Arambanam means different sounds because a name has to be uttered. Here also we can note something very interesting. Supposing there is a person, he has a name but nobody utters the name and we can never find out what is the name of that person. Either in a written form or in a spoken form the name should be conveyable to us. Then only it is possible. And then as I mentioned in Brahma Sutra which tries to reconcile all these things, there is a particular chapter. It is called Arambana Adhikarana. Adhikarana means a particular topic and Shankaracharya writes as usual a very brilliant commentary on it. And then he wants to say any product is not a substance but it is just a statement, a word, a speech and a thought. So creation is only a name for it. Then what is this world? This seemingly real, experienceable and possible for us to react, tangible, solid, substantial world. There is no substantial world at all. Then what is it? It is nothing but Brahman, manifestation of Brahman. And then even the scientists nowadays tell us, you take a tree and then you analyze it. What is it? It is made of atoms. What happens when you analyze, say even two different objects, a tree and a dog, you analyze them and then you go into the subtler matter. They are all made up of finally only atoms. I know that scientists have given further names by analyzing an atom like particles, etc., energy, etc. But just for the sake of understanding, the word atom is more than sufficient. What happens when a tree is analyzed into its atomic nature and when a dog is analyzed into an atomic nature? What surprising change takes place? There is no dog, there is no tree. Both of them lose their names and that means forms, that means qualities. So what do we see? One inseparable, indistinguishable, something called atom, atom, atom, no male, no female, no living, no non-living. You analyze even a mountain or what scientists call the earth is only atoms. The whole universe is reduced only to atoms. And of course, the Vaisesikas, one of the six schools of philosophy, it analyzes this. It is what is called Anu. Their idea or their understanding, the whole universe is a combination of atoms only. How did they become? Of course, they mistake them, cannot explain properly. Somehow two atoms come together, it is called Anu and then or three atoms, it is called Anu and then slowly they form different objects. So again, like inorganic becomes organic, it becomes amoeba and then it further evolves until the highest realized saint. Whatever they say, they can't explain what is it, how is it that it evolves if atom is taken as a what is called non-living thing. A non-living thing cannot evolve at all. If it is evolving into life, life must be like a huge tree is hidden, compressed, indistinguishable in the tiny seed. So also this whole universe must be there. Since this whole universe is there in that unmanifest form and this universe consists of the gods, goddesses, what the Hindus call 300 crores of devatas, devatas, devas, devatas, etc. Everything is there but our Upanishads conclude it is all pure consciousness. Pure consciousness in the form of thought and that is the essence every Upanishad comes to through even though it may start in any particular direction. So what is the world? It is nothing but Brahman and this Brahman is nothing but Sat, Chit and Ananda Swaroopa. So what is the problem now? Problem is if we do not see the world as Brahman, then it is problematic. World seen as billions and billions of what is called countless different things, living, non-living, each completely separate from the other, then it becomes problematic. A mosquito can bite me but if I become Brahman, who is biting whom? One mosquito is biting only another mosquito like there is not much difference but the same world seen as Brahman is Sat, Chit and especially Ananda Swaroopa. So Shankaracharya calls it every object is an Alambana. Alambana means support. What does he mean? That means you take any single object, try to analyze it and if you do not stop because in the modern science we see the physicists, they analyze it and come to some elements and the chemists analyze the same thing, they come to some chemicals. So everything they analyze, go to some distance and the deeper they delve, then it becomes subtler and subtler but at some point when the mind cannot understand, they stop it there and they don't go beyond and still it is a world, still mosquito is a mosquito, man is a man, mice is mice, tree is a tree, everything creates problem. What is the best problem? As Buddha had summarized it so beautifully that suffering is the very nature of life. What is suffering? Something that doesn't stay exactly in the same way that is called suffering and very interesting analysis because so if happiness stays as happiness all the time without change, you will not understand it is happiness. When do you understand what is happiness? When you are hungry, when you get tasty food and then you say ah it is very tasty food, my hunger is gone and I am very happy person. So without happiness, suffering cannot be cognized. Without suffering, happiness cannot be cognized. So if another example, somebody is continuously suffering, there is no relief at all, same type of suffering. Do you think that fellow knows that he is suffering? Absolutely no because it becomes very natural. So continuous heaven is no heaven, continuous hell is no hell. So anything that continues will not remain but fortunately for us everything is changing when after a day, after a month, after an year, every I mean every billy second, there is nothing stays exactly in the same position even for a trillionth of a second just like a river flowing. That is why a great philosopher had said no man steps into the same river twice. So you step into the river, step out of it, again you step, it is not the same river, appears to be. What about what changes and many people think only water changes because it is flowing. What about the shore? What about the trees? What about the bank? Everything is changing. What about the person who steps? He is also changing. Everything is changing. Change is another name for what is called Prapancha. That is why one of the most interesting names for this world, there are many names in Sanskrit but one of the names is called Jagat. Jagat means what? Gat means Gati. Gati means movement. That which continuously without stopping even for a short time, it is going on moving. That means changing. That is called Jagat. And what is the meaning of Prapancha? That means completely manifesting of the manifestation of the five elements. Pancha, Bhutas. So are they changing? They are also changing. So Akasha is changing. Vayu is changing. You know Vayu. That is why it is called Anilaha. Nila means he who stays for a given time at one particular space without moving. No, continuously moving. The earth is moving. The sun is moving. Stars are moving. Cosmos is moving. Every cell in our body is moving. Everything is in a constant flux or change. So with the first mantra, Aruni is answering or explaining to Shweta Ketu, this is what I meant. Did you ask that which is never heard, that which is never thought, that which is never understood, can be heard, can be thought, can be understood? Did you ask? What is that strange thing? I did not understand even your question. So he gives three examples. One is of a lump of clay. Another is gold. Another is metal. The last sentence is exactly the same. So that is what gold alone is real. Ornaments are Nothing is real. So ornaments are what? Asatyam, that is nothing but gold. And what appears is nothing but gold. Third example. Yathah Soumya Ekena Nakha Nikruntanena Sarvam Karshnayasam Vijnathasyat Vacharambanam Vikaro Namadheyam Krishnayasam Ityeva Satyam Eva Soumya Sa Adesho Bhavateeti This is what I wanted you to understand. How just as my dear, by one pair of nail cutters, all that is made up of iron is known, the modification being only a name arising from speech, while the truth is that all is iron. Even so, my dear, is that instruction. So that means what? It also indicates to us, even in the Upanishadic times, people were troubled by these nails and they found out a way. Some genius has prepared a nail cutter and then through that nail, that nail cutter is made out of iron. So I don't know. Don't imagine the modern nail cutter. So it must be a small type of what is called a sharp, small knife. I have seen that one. Even today, we see it. Earlier days, people used to shave with that razor and the same thing. Even earlier, they used to do it and with a small knife, pen knife maybe, they used to take the nail and then slowly, slowly cut it. I have seen it. Very sharp. But later on, a very convenient self nail cutting business. So some genius, we have to appreciate without hurting the fingers or toes, a nail cutter is there. But the point here is these nail cutters are all made out of only iron, a metal called iron. So like that, even gold is a metal only. There is no doubt about it. So what is the principle teaching? That is by knowing the one cause out of which many things are made, then we obtain by knowing that one cause, say clay or gold or iron, anything that is made up of these three materials and this is only an example, you can extend it to anything, any other thing also. So everything can be known. You don't need to go and know every individual object. But we see here living, non-living, humans, non-humans. So humans come from humans, that is okay. And non-humans come from non-humans, that is also okay. But the entire creation is the manifestation of consciousness. How? Simple explanation. Unless you cognize this is a tree, your consciousness, my consciousness, anybody's consciousness, it goes out of the sense organs. For example, eye and then it perceives that object and then it takes a mold of it, comes back and then informs the mind and mind carries that message to the intellect and the intellect gives the stamp of certainty and that is how when I say this is a person, I am dealing with my intellect, with a thought. Similarly, when I say this is a tree, I am dealing only with a thought. Everything is made up of thoughts only and every thought is only a manifestation of consciousness called Chidabhasa. Nothing else. Chidabhasa. Because minus consciousness, nothing exists. A simple illustration to make this possible. You are watching a cinema. You see millions of things just as we see in our waking state and it is all made possible only how? Because of one single light. You remove the light, the whole thing comes to an end. But don't misunderstand that the light is only revealing all those objects which are existing on the screen. That would be the greatest mistake we commit. All the things that we perceive on the screen are nothing but manifestations of light only. So that's why we call it your photo, my photo, your children's photo. What is this photo? Photo means light. That's why when plants are able to harness energy, it is called photosynthesis. So everything is nothing but light only. And if you go a little further, light comes from the sun. That example also will come a little bit later on. We are going to see that we distinguish different types of light but all light is only one. And this example, you mull over it. You will see whether you are seeing a mountain or seeing a mosquito, seeing a man, all these are nothing but manifestations of one single light. You turn off the light, the whole cinema is gone. Turn off your consciousness, the whole world is gone. In fact, in a way, that's what happens when we are completely asleep. So what is the teaching? By knowing the one single cause of this entire creation, then we have complete 100% knowledge of everything that we perceive, experience in this creation. And what is that principal cause, only cause? That is called Brahman and that is what people call God. That's why He is called God created. But here we have to take one or two points. So even in Bible, we get across, God created the whole universe out of nothing. That is an absurd statement but it has to be understood. Bible says, God created the whole world out of nothing. We have to add from the Vedantic angle, God created the whole world out of Himself. What does that creation mean? The second point, what is that? There are two theories of creation. One is actual modification. Another is seemingly it appears to be something else. So the first is taken by dualists and the third is taken by Advaita Vedanta. Just as we see a rope in semi-darkness and seemingly appears to be a snake but really it is only a rope, it was a rope, it is a rope, it will be a rope but we can mistake and suffer from it and that is what exactly what we are doing. This world is not Brahman. It is man, it is woman, it is a tiger and it is a mosquito. So like that, very interesting. One man was found dancing in the toilet while brushing his teeth. Then surprisingly somebody wanted to use that and he saw this man turning round and round and dancing and then he asked, why are you doing this? He said, I am not dancing, a mosquito is making me dance. If I stand still, it is likely to bite me. I don't want to be bitten. What a wonderful thing. A mosquito is enough to spoil your whole what is called sleep and if one mosquito is making such beautiful music, no man or woman is ever seen in this world, perhaps excepting Sairam Krishna and Swami Vekananda, when they are singing, that the audience are completely what is called absorbed in that music, not aware of anything but each one of us can experience that same ecstatic state where we are completely aware of only the mosquito meditating on the mosquito when it is singing that beautiful song. Anyway, so hey Soumya, now Aruni Uddalaka. He was also called Uddalaka. Aruni is addressing his son who just returned full of pride and said, my dear child, pleasing one because Svetaketu by this time must have grasped, as I mentioned earlier, that did you get that Adesha? Adesha means that precious teaching. Did your teacher, did you ask? Because this boy did not even know how to ask because his mind was full. He thought, I know everything, therefore I have nothing further to ask. So this Upanishad, another name for Upanishad is called Adesha. Really the word Adesha means commandment and that is why commandment is a very beautiful word. The ten commandments of Bible, in the old Bible, Moses, God has given ten commandments. That means you cannot transgress them. Similarly, the commandments, five commandments of Sri Ramakrishna, five commandments of Holy Mother, the ten commandments of Sri Krishna, the commandments means only at your peril you will not obey them. So if you have not asked this commandment, how shall I live and what should be my goal and where am I going to reach, what should be my goal, did you ask about it? No, I did not ask. Now the father explained what he meant by that. That which, by knowing which, the unheard becomes heard, the unthought becomes thought, the un-understandable becomes very well understood and he explained this one. And then we have to presume that by this time the pride of Shweta Ketu has gone and he became humble. How do we know? Because now he started addressing his father as Bhagawan. Only a Shishya will address a Guru as Bhagawan. That is why we say Ramana Maharshi, Bhagawan Maharshi, Ramana Maharshi, Bhagawan Ramakrishna, Bhagwati, Holy Mother, like that. So by knowing the one single cause behind every product in this creation, then you know everything because the cause and effect are not separate at all. When it is unmanifest, it is called cause. When it is completely manifest, it is called effect. But the nature of both will never change. Simple example, again and again I will be giving. Whatever products be of milk will only contain, if the milk contains so many vitamin A, vitamin B or protein or sugar etc., the effects also will have exactly the same thing. One iota will not be less, will not be more at all. So having heard this one, our question that comes is, Brahman is the pure consciousness or Shuddha Chaitanyam is the only Brahman. And Brahman is one, Ekam Eva Adityam. And where is this Brahman? So just Pralada was asked by his father, where is your Narayana? He says, where is not Narayana? You answer me, then I can perhaps tell you. Where is this blessed Brahman? That is you, your own self. You think you are not Brahman, that's because of your ignorance, but there is nothing else. And that is how later on the teaching comes, Ai Tadatmiyam, Idam Sarvam, Tat Satyam, Saatma, Tattvam Asi, Shweta Ketoh. This Tadatmiyam means your own self, Sarvam, everything, Tat Satyam and that is the only truth, there is no other truth, that is the only reality, there is no other reality. Saatma, where is that blessed Atma? Shweta Ketoh, Saatma, Tattvam Asi, Tattvam Asi, Thou are to that. Nine times this is repeated, we will come to it later on. Having heard this one, now Shweta Ketoh understood that question properly and then even to understand what the father was referring or anybody refers, we must be mature enough to understand. So that must have happened, that don't imagine in five minutes conversation, the Shweta Ketoh understood, the father knew he was intelligent, but a little bit of pride has come and he must be having wonderful Purva Janma How do we know? Because it is said in the Upanishads, if somebody realizes Brahman in his family, nobody will be born who will not be a knower of Brahman. So it is impossible, that is the greatness of knowing Brahman and therefore here also only a small obstruction had come, but Shweta Ketoh was a great soul and later on we come to know he has really realized Brahman and then still there is what is called some arrogance is left out because the way he is countering his father and said what did Shweta Ketoh says in the seventh mantra Avedishyan Katham Me Na Avakshan Iti Hey Bhagavan or Bhagavanta, my teachers, if they had known what you were trying to explain to me about Brahman, it is the Karana of every Karya. If Aethad Avedishu, if they had known Katham Me Na Avakshan Iti, how come they did not teach it to me? Not only that, probably they did not teach it or not they. Shweta Ketoh had only one Guru, but he is addressing in plural out of respect. Now he has given a special respect and then Avakshan Iti. My teacher could definitely have taught it to me, but still arrogance is there. What is the arrogance? As Bhagavad Gita tells us, no teacher is going to tell something unless it is questioned, asked for and who is going to ask? Only a person who is in need of it. If you are not thirsty, you will not ask for water. If you are not hungry, you will not ask for food. If you are not tired, you will not ask for a shelter. So this person thought he had mastered everything. He did not feel any need to acquire anything. Therefore he thought he knew everything and with that only he came back puffed up with pride, returned home. Immediately the Brahma with his father, he perceived it at one glance and he wanted to out of his compassion to remove it. Why did he want to remove it? Because he knew that my son is worthy of the teaching of Brahman, but some temporary obstacle had come and I am going to help him to get rid of that obstacle. So this was the reply Shweta Ketoh has given and then what happens? Again the next sentence is that Shweta Ketoh humbly, he must have He must have fallen at the feet of his father etc. But what we need to understand is Upanishad does not want to waste time explaining what happened there. For us to understand it, we have to refer to Chandogya Upanishad only. The eighth chapter where Prajapati, he had asked his disciple Indra to perform or to live the life of a Brahmachari. That means a person who is going to be fit so that he can receive the proper teaching about Brahman. Such a person is called a Brahmachari, not merely staying there. So how many years? The legend, the story tells us 105 years, three times 32 years and fourth time five years and the Guru will not give the teaching unless the person is very fit for it. So how much time had passed, we don't know. Shweta Ketoh now became humbler, he must have been pleasing his father. The father did not teach because this is my son, so I will tell him. In our day-to-day life also, supposing a father is a great scientist and then his own son, he may be even 20 years old, 25 years old, 30 years old, comes and tells, you explain to me this theory of relativity or whatever. No, he's not going to tell. He cannot tell even if he knows. Why? Because it is a waste of time unless the boy also or the man also is ready with prior preparation. That means all the truths that he should have known, he must have completed, he must have been now ready for the teaching, then only it is a normal phenomenon. So a doctor will not prescribe what is called one's favorite food when one falls into the hands of the doctor. Only when all the symptoms of disease have disappeared and the person is normally healthy, then only it says, now you can resume your old eating habits. So we presume that Shweta Ketoh had practiced, we don't know how many years, but he became fit. How do we know? Bhagwan tu eva me tad bravih bravithi iti, me Bhagwan. He is not saying, my dear father, papa, baba, no, pita, no, Bhagwan, you are now my Guru. I am not your son, I am your sishya, I am your teacher, I am your, sorry, I am your student. So that is the proper way to approach it. He is asking, tad bravih iti, me Bhagwan, teach me, give me that teaching which he advised me that I should have asked my teacher and obtained it. And then, do you think the Guru will teach the sishya? No. I recollect, Shri Ramakrishna loved Swami Vivekananda, that is Narendranath so much that he was very restless. Shri Ramakrishna was restless to give that knowledge to Narendra. So on his third or fourth visit, when seeing Narendra alone, he went and even without getting his permission, touched him and then Narendra entered into a terrible state and he felt all the walls were going round and round him and then he cried out, my parents are in Calcutta, what are you doing to me? And then Shri Ramakrishna understood and then he retouched and then brought him back to the state. Why did Narendra not receive? Because he was not ready to receive that one. Anybody who is not ready cannot receive, not only knowledge, anything. A mother cannot give a sick child what is called a curry full of spices. Shri Ramakrishna was a very, what is called, a man of great humor. He says, you know, a typhoid patient says, I will eat potfuls of rice, I will drink potfuls of water and the physician says, yes, yes, yes, definitely, definitely. But first you become a little bit better. Otherwise, you will be straight away going to Vaikuntha. So even if somebody is willing to give, he cannot give and this answers some of our day-to-day problems in prayer. We ask so many things, grant me Bhakti. Does he give Bhakti? No, he will not give. Why? Because if suddenly Bhakti comes, then disasters will come. What? By obtaining Bhakti, we obtain disasters? Yes. We call the incident, Madhur Babu used to say, Shri Ramakrishna entered into an ecstatic state again and again and he felt curious. Not only that, he really experienced Ramakrishna's face used to be transformed into an imaginable bliss, indescribable bliss. So he thought it must be a great state of bliss. So he prayed, Shri Ramakrishna, many times, please grant me a little bit of Bhava. And then, I don't know, Ramakrishna refused to give but he must have given because of being requested. And one day, Madhur Babu had started experiencing Bhava. Very soon, he understood what is the problem. So he sent for Shri Ramakrishna and as soon as Shri Ramakrishna came, he jumped up. Madhur Babu jumped up, fell at his feet and said, Baba, this Bhava, it is fit only for people like you, not for me. Ever since this possessed, it will not allow me to think about anything else, neither the estate, nor a beautiful woman, nor about money. But it is making me unfortunately think only about God and which I don't enjoy it. Please take away your Bhava. And Shri Ramakrishna chided him and said, I told you. Then Madhur Babu replied very cleverly, I knew Baba. I should not have asked for it. But I thought it was something marvellous. But then now I find that everything is going to rack and ruin. Very interesting incident because a real Bhakta entering into this Bhava, do you think he gives a damn for the money, for the property, for the jobs, for anything else? He doesn't care at all. So we have to understand this important fact. When we are ready, things will come. And Shri Ramakrishna gave a lot of illustrations. One illustration is the mother bird will not help the chicks come out until they are fully grown. So Shweta Ketu must have been ready for it because very humbly he requested for that knowledge. And then it is not there. But he said, yes, you are ready now. The father must have told, I will definitely convey that knowledge to you. So how do we guess? Shweta Ketu must have become purified and is now ready to receive the teaching. What does it mean? He had become an, what is called in the Vivekachudamani, How do we know? He became very humble and assumed the expected characteristics of a good Shishya. So who is a Sadhana Chaturthi Sampanaha? He must have mastered Viveka, Vairagya, Shamadhamadi, Shatka Sampati and Mumukshutva. Then only the Shramanam will come. And now the father of Shweta Ketu is about to talk about that Shramanam. That is what is going to happen. So we know by the way he started, he said Bhagavan. See the reverential way. Therefore, do you venerable sir, not father, explain me about it. So be it, my dear, said the father. It is Prathama Kandaha Samaptaha. So the first section is over. Now we are going to enter into the second section. So just to connect the first section with the second section. What is the teaching? By knowing the one and only cause of everything that we experience, even that which we do not experience and that which we call the world or creation or the cosmos or the billions and billions of galaxies. And by the way, you just read a little bit about the galaxies. Even one single galaxy contains how many billions of stars. And there are stars which are so bright, so big, so powerful, so attracting. Our sun is not even like a twinkle, twinkle little star. Just imagine how many, the scientists can never calculate how many billions are there. And this has been recognized by what is called our enlightened Puranic teachers. That is why it says Akhila Brahmanda Nayaka. That is God is the creator or the ruler, what is called Brahmanda Nayaka, the Lord of Brahmanda. How many Brahmandas? Billions and billions and billions of Brahmandas or one Brahmanda. But that one Brahmanda becomes into one Pindanda, individual Loka. And let us say each individual Loka is like a galaxy. Even to think about it and then not to feel that there must be a power called God, that anybody, if anybody denies it, then how small a mind that person is containing, that we cannot even understand. So now the father's real teaching starts here, the real Upanishad, especially the sixth chapter, it is called Satvidya. The word Sat means existence. Everything can be resolved back into existence. The tree exists and even the seed exists and the living, non-living exists. Everything. That is why you say there is a tree, there is a man, there is a mountain, there is a river. Everything is. If it doesn't exist, we cannot experience it. So different names, different forms, unimaginable number of Veshas or dresses is nothing but a dress. All these things are nothing but Brahman putting on as if putting on according to Advaita, as if the rope is appearing as a snake or if there are 100 mirrors in your room and you stand inside that room and there will be 100 different reflections in 100 different mirrors and if anybody thinks and if a dog enters, they say it will see 100 different dogs, it starts fighting with and all of them start fighting with each other. So that would be the greatest mistake. Not only the dogs are committing, we are also committing. So he wants to say there is only one thing and that is called Sat and the knowledge of that Sat is called Satvidya and that he will give beautifully in this second section which we will talk about tomorrow. May Ramakrishna, Holy Mother and Swami Vekananda bless us all with Bhakti.