Chandogya Upanishad Lecture 35 on 21 September 2024

Full Transcript (Not Corrected)

Now we are studying the Chandogya Upanishad. We have completed the fourth section and then we have entered, we have been discussing the fifth section. And this fifth section has got four mantras. What does Uddalaka, the teacher of Brahmavidya, to the apt student called Shwetaketu, what does he want to convey in this fifth section or called fifth khanda? He wants to say not only the subtle world, not only all the three Mahabhutas, instead of five, remember in this Upanishad only three are mentioned, but two are included, we have to include in the brackets. And then the whole creation of this what we call world, Prapancha. Now our bodies, our minds are also part of this world and so since the whole universe, whole creation is the manifestation. Let us remember manifestation means not that like a carpenter sits apart and creates furniture. A goldsmith creates so many ornaments not like that, not even like yogurt curds becoming or milk becoming like yogurt. No, but it is grossification of Brahman first into the five elements here in this Upanishad. Three elements and a mixture of those three elements have become entire gross, subtle and causal bodies, everything in the universe. So our body, mind also are formed of these three. How are they formed? So you see these bodies and minds, for example, the mind is the outcome of what is called unmixed three main elements called the fire, water and the earth. These are all what we call tripartite, they mix with each other about which we discussed. So the entire universe is only a manifestation in different degrees of not only the entire physical world but the body as well as the mind. How do we know? And that is what Uddalaka wants to teach. How does he want to teach? First by specifying which part of the element makes which and secondly he wants to say the body and mind, both are sustained only by the three elements and both are bodies and both depend upon each other, both influence each other. Body is not alright, our mind becomes not alright, mind is not alright, body also becomes disturbed. This is what they call psychosomatic effect, soma psychic effect, psychosomatic effect. Soma means body, psycho means the mind. But there is a small problem here. Any one of us can see our physical bodies, anything physical object but we cannot see what is the mind. So as we discussed in the Mandukya Karika, each prani, living creature goes through three states but if I may say so, even the inorganic also goes probably through these three states. I am not sure how it happens but they say that even metals that are used in cars, in trains, especially in the aeroplanes, the metals, they continuously if they are used, factories, continuously they run, they become fatigued, they crack but the same things give some rest and they recoup. Now it is difficult for us, this is what the scientists have discovered, many many aeroplanes crashing etc happened only because they did not understand, they did not change the parts when metal becomes very fatigued. We can understand a living creature becomes fatigued, how this metal becomes fatigued and maybe our chair becomes fatigued, our cot becomes fatigued. So better sometimes you sleep on the floor and give a little bit of rest to the bed, sometimes you sit somewhere else and allow the chair to recover, that's why the common expression shagging chair, shagging bed because we the shagging people use it continuously. Anyway, at least in the living creatures we go through three states. What is the first state? Waking state. What is the speciality of the waking state? Everybody can experience everything in the external world provided of course all the five sense organs are more or less functioning. But when we enter into the subtler state called mind, that is called a state of dream, then only each individual knows what he is dreaming about and most of the time we do not remember also, that is the second one. But when we enter into deep sleep state, even we are not aware of that state. In the gross world everybody is aware of everything. In the subtle world only each individual is aware of the state, the thoughts, the dreams of him or her. But in the deep sleep state something extraordinary happens. First of all the mind is there in a very causal form, even we do not know and therefore the entire dualistic world disappears and again the same rigmarole, same Brahma chakra starts upon waking up, then we get tired, we lay down, we dream, then next stage we go into deep sleep. We are not aware of the deep sleep excepting upon waking we say I slept well, I was happy but the statement I did not know anything, that's what happens. Now what are we talking about with this Chandogya Upanishad? That whatever we eat, whatever we drink, they all caused by three elements, the fire and the water and then also the annam, food, prithvi. Now we can understand, we drink water, we can of course understand we eat food but does anybody eat fire? Of course there are some fire eaters we hear about them, they eat the fire but normally we don't see. But what is meant, Shankaracharya makes it very clear, it is that which becomes oily so that goes to become the wok or the power of speech and each is subtler than the other. The food, cross food is grosser and the water is much subtler and the oily substance is even subtler but they are all make up of our thoughts, our body, our mind, our speech. Speech is nothing but expression of our thoughts only, part of the mind. So this is what the Buddhaloka wants to give this illustration continuing. Earlier we have seen food, water etc. Here also he is trying to illustrate it that our bodies, our minds both are products of what we eat and what do we eat? Food, of course we don't say about waters we eat but it is we drink and then thirdly we also relish, cherish and mouth becomes very watery when we hear of the oily foods and that is why most of the people's body becomes very fatty, we say fat means oil. So Tejaha means fat, keep it in mind then rest should be quite easy. So here goes the fifth section, first mantra about which we have discussed in our last class just to recollect. Annam asitam tredha vidhiyate. So the food that we consume, we eat, asitam means food eaten, divides itself into three and tasya of that food, yasthavishtaha, the grossest part, dhatu means part, tat puri shambhavati, it becomes excreta and then I also mentioned, we have to remember it has a function, everything has a function. So lot of fiber, that's what I was trying to tell last time. So if we eat food which has plenty of fiber and then what does the fiber do? It becomes like a passageway, it clears the passage, otherwise food becomes very, for food it becomes very difficult to move. So that food becomes, it helps in the form of fiber so that it goes inside and then it helps digestion and then after performing its duties it goes out and that going out is most marvelous phenomena. You just notice the day your stomach becomes clear, you feel very hungry, you feel very happy, you feel full of energy and if that doesn't go out then you feel heavy, lethargic and very unhappy. So the grossest part of food that we eat, my point is it has a tremendous functionality. Let us not forget that it goes into waste. No, it is not waste, nothing is waste, whatever goes out of us then that becomes food for something else and whatever comes out of something else becomes food for us. Simple example, I am giving two examples, I will give you. The honey that we eat, it is nothing but the sputum that is accumulated by the honey bees and they say in Brazil there is a kind of animal which eats the coffee seeds and excretes it and that is the costliest coffee in the whole world because it acquires in the process a very peculiar flavor which is favored by so many people, costliest coffee. What is my point? My point is nothing in this world is a waste, it is a mixture, a combination and we eat something, leave something out and something else eats it and then it leaves something else that is eaten by somebody else and finally man eats as they say, a bigger fish eats the smaller fish and another bigger fish eats the bigger fish, biggest fish eats the bigger fish and human being eats the biggest fish and human being is eaten by the smallest microbes. So what goes up comes down, so whatever, whenever the wheel goes down it must come up and whatever comes up must go down, this is called Brahma Chakra. We discussed this one and two things are there, Purusham in Sanskrit, it is not useless, in fact we have to cherish it and that is the most important point and yo madhyama of the food we consume, then what happens? Tanmamsam bhavati, that which we digest it becomes our flesh and what about bones and other things, we will come to it a little bit later on and then whatever is the finest part that goes to become the mind. Mind means thoughts, thoughts means the good thoughts or neutral thoughts or evil thoughts, that means Satvaguna, Prajoguna and Tamoguna, that is why as we discussed earlier in this very Chandogya Upanishad, we get I think in the next chapter 26th mantra that the food when it becomes pure, that is certain types of food which is graphically described in the 18th chapter of the Bhagavad Gita, so it is very pleasant to look at and very tasty and and only Sattvic people appreciate it, so this the finest part of the food always goes to make up the mind and that is what we have completed and we have just taken up the second mantra, what is it? Similarly waters, now remember in the first mantra Anna means Prithvi Tattva, the element, so whatever forms of food they all the effects of what is called Prithvi, that is the point and Prithvi is the effect of Brahman, Brahman is the cause and these three elements are the effects, those three elements are the causes, the whole universe is nothing but a combination of these three elements, that is the point, so whatever is what is called effect, and Sat alone, existence that means Brahman alone is the truth, that is what we need to understand, that is what Uddalaka is driving at, so by knowing the Moolakarana, the one final ultimate cause, since everything is the product, we have knowledge of everything else, so do not stop, stuck to the effect, go to the cause, go to its cause, cause of the cause and finally there comes one which is not cause of anything and in that process Vedanta tells Brahman also in the final analysis is not the cause of the anything else, that is the point we will have to understand, so Aapaha, Peetaha, Traidha Vidhiyante, it is plural Aapaha because waters, waters, Peetaha, when they are drunk, Traidha Vidhiyante, just like food, they are divided into two, Tasam, of these waters, Yasthavishtaha, that is that which is the grossest part, Dhatuh, means part, Tat, Mutram Bhavati, it becomes what we call urine and again we have to understand, I will come to that, Yuvmadyamaha, the middle part of this water, what does it become, Lohitam Bhavati, it becomes the reddish, here reddish means blood and Yo Anishtaha and that which is the subtlest part, Saha, Pranaha Bhavati, it becomes Prana, it manifests in the form of the Prana, when we drink water, it becomes divided into three parts, the grossest part of it becomes urine, that which is less gross becomes blood and the finest part becomes Prana, the vital force. Now, like the first mantra, we should not think that urine is something very waste, if just imagine a person is drinking water and he doesn't go to urine, what you know, what agony it causes and like this, what is called excreta, this urine also, it does its function, it makes food very soft and it makes it very easy to be carried through all parts of the body after being digested, after fulfilling all these functions, it goes directly to out and then a healthy urine, nowadays, there are so many ways of medical diagnosis, even some people by examining the urine and we are regularly getting it in the hospitals, whether there is sugar is going out, that is why diabetes, they are always advised to drink more water, etc., etc., so my point is nothing is useless, everything is useful and this urine, as I said, especially cow dung, cow urine and it becomes the best fertilizer in the world, out of which the plants grow very healthy and we eat that plants and become healthy and in effect, if you, what is the cause of our health, excreta and urine of not only cows, not only goats, not only chickens, not only fish, everything, bats especially, so everything is recycled, that's what we need to understand, that recyclement process is called Brahma Chakra, everything, nothing is a waste, nothing can be destroyed, everything is useful in its own turn and we have to be intelligent to use, how we can use everything, drinking water, not go on drinking coca-cola, so if you drink coca-cola, you will become a coca, that's how, birds, so this is what he wants, Madhyama, the middle part of the water becomes, what does it become, Lohitambhavati, blood and if the blood becomes thick without water, you know what happens, if it becomes too thin, people will die soon, if it becomes too thick, then you cannot even move around, so blood thinner, some medicines are there to make the blood thinner, that's what has to be applied but the finest part of the water, it goes prana, why, water is very flexible and that is why, when a person is tired, what does he wants to do first, he wants to drink water, when persons who are giving talks, lectures, they become exhausted, what do they do, now and then, they drink water because temporarily, it sustains the prana and an illustration is given by Uddalaka, in the next chapter, we will get it, so you Anishtaha, Pranabhavati, when we drink water, it becomes divided like food into three parts, the grossest part of it becomes urine, that which is less gross, subtle becomes blood and the finest part becomes prana, a vital force, so without water, we cannot live, in fact, without any of these pancha bhutas, five elements, we cannot be existing, really speaking and when the time comes, we will talk about it, so the grossest part becomes urine, as we discussed, it is not a waste but the middle part, it goes to become the blood, that is why, Lohitam, this word, Lohmasha, earlier, we got it in, where, not in Chahandogya but in the Taittiriya, Lohmasham Pashubhisahasvaha, so like that, Ralayor Abhedaha, in Sanskrit grammar, many times, Ra and La, they don't, they are not separate, they are one only, so Rohita and Lohita, meaning reddish colour, what is reddish, what is reddish in our body, blood, so we have to supply the word Bhavati, the middle part of the water, when it is taken by the body and it is properly, what is called purified, it becomes Prana and then Anishtaha, that which is the finest, that becomes, sorry, the middle part becomes the blood and the finest part becomes the Prana and without Prana, we become dead people, so water is very very important, so this is, we have to understand this, what do we have to understand, that both the, what is called physical body and then blood corresponding to Thola Sareeram and Pranaha, corresponding to Sookshma Sareeram, so the blood belongs to the gross body and the Prana belongs to the subtle body, remember, the mind and the Pancha Pranas, they are the second creation, if you still remember, what was the first creation, Brahman becoming the subtlest unmixed elements, three elements as I said, only we have to supply two more in brackets and the outcome of these three subtler elements called Tanmatras is the mind, the Pancha Pranas, etc., mind means four, we have to understand, all those four are the manifestations of Sookshma, three subtle, three elements and the same three elements when they become tripartite, mixed up with each other, 50% itself and equal parts of the other two, that is called tripartite system, then they becomes the, what is called physical three or in bracket five elements and the whole external objective concrete universe is the culmination and combination of these three elements, so and those same three elements, we are taking food represented by food, water and is what is called Tejas fire, here fire means the foods like fats, oily materials, etc., we will come to that which is coming in the next mantra, so this is how the Agni Tattvam becomes Tejas, just like the food element in the form of food dividing into three, the water element in the form of water that we consume becomes divided and goes to become our, both our bodies and minds, healthy bodies, healthy minds, so also the third part now we have come, so first way the Uddhalaka teaches about the earthly element Annam, then he slowly by giving this illustration, he leads his apt disciple to the second which is the water and now he is leading to the Agni Tattvam, the final element in this Chandogya Upanishad which is called Tejas Tattvam and that is what we are going to read and we have to remember here, so here Agni means fire, Shankaracharya helps us here by saying fire stands for substances like oil, butter, ghee, etc., etc., why? Because you want to get up good fire, so like petrol, so you put butter and then it, you put water on fire, it will be put out, you put food on that, it will be put out but you put pour oil and then whatever type of oil that is whether it is we are importing it from Iran or Russia or any place, it goes to brighten up, strengthen the fire and fire gives both heat as well as light, we will enter into the third mantra. Exactly like Annam and the Jalam, Tejaha means fire, eaten up that is fire means oily substance which go to increase the fire and it also gets divided by a natural process into three and what does it mean? The grossest part of this oily substances, what does it become? Like earlier as we said they become what is called excreta and urine, here no, the grossest part of oil is it becomes to make up bones, you know bones are like pillars, without these pillars supporting a house cannot stand and we know if something goes wrong with the bones then this is as if life becomes dead, that especially the back part of the bones is called backbone, without backbone we cannot stand, we cannot sleep and if there is a slightest defect in it and inconceivable, unimaginable, intolerable pain comes and it is most difficult to repair it, we will know about it and then when we get a little bit old then what happens? Our capacity to digest oily stuff becomes very difficult even though we like to do that, then what happens? That they don't get digested properly that means the oily substance in the joints become very what is called less and less and less like between two moving parts in a machine, you oil them and they move properly, here there is no oil so people are apt to suffer from what I funnily called romantic pains, so your romanticism etc. and how painful it could be, one bone what is called comes together into contact with the other, both of them they collide and what pain God alone knows how much those who experience it they know but one thing also very important, these are all like machine parts, nowadays science has discovered how to replace with mechanical parts and then put oil there, so for some years this cart goes on very well, so it becomes bones, what we have to understand is the bone is a hollow substance but it must be filled with something that keeps the bone alive, very supple, very functional and that is what we call that marrow we call it in English language bone marrow, so the middle part of this oily substance so it becomes the bone marrow and when this bone marrow becomes depleted then bones become very brittle and that is what I said it is the oily substances that keep the bone marrow and that keeps the bones very much alive etc and functional and of these oily substances that we consume what does it become, it becomes the speech, that is why you say they say you know when somebody talks and everybody goes to sleep there is no fire there but if he gets angry anger becomes fire and the speech becomes very fiery and that means it disturbs the other person very much whether it is inspiration or whatever it is, so Swami Turiyanji Maharaj used to say to most of his devotees and especially brahmachari and sadhus when I hear your speech I feel like going to sleep but when Swami Vivekananda gives a speech even a corpse one gets up jumps up and says let me hear first after that I will go back to that state because there is fire, so the subtlest part of the fire what is called fire that means here the oily substances and there are certain things which also contain this for example when we drink milk what does milk contain butter and what does butter come butter when it is churned it becomes ghee clarified butter and that example also Uddhalka is going to give very soon but what is meant all this thing is that our very body and our mind both are taken together all these are sustained only by these three elements or in other words those three elements only through certain combinations are manifesting that means they are putting separate dress called the body and mind remember whenever we say body mind complex we have to remember these three bodies gross body subtle body and causal body so when we eat fire butter oil etc it divides itself into three parts the grossest part of it becomes bone that which is less gross becomes marrow inside the bones and the subtlest part becomes speech so as I said Shankaracharya says that is oil means that which is oily substances fatty substances and fat is not digested oil is not digested what happens then the body becomes less energetic because energy oil means fire fire means energy energy means activity that is why when we cannot digest when we are eating food there are these parts are there whether it is carbohydrate or whether it is proteins they are very very essentials for maintenance of health and life but at the same time oil also is necessary but if it is too much oil body cannot consume it it cannot throw it out so it becomes accumulated into the middle part of it so the first part grossest part it what does it become the bones what is the second part of this oil etc or subtle part second part means subtle part becomes the bone marrow which sustains maintains oil like oiling and without bones we cannot move at all the whole skeleton is nothing but pure bones etc and then the third part of it that is the subtlest part of it it goes to become walk walk means speech speech means what unless the mind is thinking thoughts thoughts cannot speech cannot come out if there are no thoughts that's why when a fellow is stunned he cannot utter anything anything surprising that comes etc he cannot utter he becomes like a dumb but this dumbness sometimes is not because of the inability but because of the inability to express it whereas a stupid fellow a dumb fellow so he cannot talk because there is no substance there there is no good thoughts there are dull like kumbhakarna eating and drinking uh so this is the what this all the three we have discussed first about food then about water then about the fire but in what form all of them they go to make up and to keep maintain healthy body healthy mind and healthy causal body etc so sometimes when we are too much of oil indigestible we cannot sleep properly because it is not digest so without oil we cannot sustain with oil only we can sustain but too much of oil is also counterproductive this is what we have to do how do we know that the subtlest part of the oily substance becomes fire what is called speech fiery speech we say it because these vaidikas there are so many people in temples priests etc they are able to chant so beautifully whole day they can go on and on why because in those golden days tirupati ladoos used to be made of pure ghee and these people get the first part of it and they consume a lot and that is why their stomach goes first but at the same time it gives them tremendous energy and that's why they're not they're able to go on and on and on i remember many many years back swami ranganathanji maharaj so he could not digest other types of food so he thought a doctor must have advised him that swami the only way is milk mixed with plenty of sugar you go on drinking and then that sugar means what sugar means energy and that is also what is called gives tremendous strength provided we take it in right quantities so that is what but he went on taking and what speech he used to give just one glass of this milk plus plenty of sugar and he goes on hours and hours together when he gets tired tired then another glass of the same thing because he could not practically take anything else and again he goes on years and years he lived only on this substance so what does milk become milk contains butter butter means ghee ghee means fatty substance fatty means oils etc and oil becomes fiery speech and that is that was sustaining him until the doctors discovered his blood sugar has risen to the highest after that completely cut off only a little bit of sugar because he could not take anything else so those who want fiery speech they should consume a little bit of oil i don't know how far it is true once i heard on youtube that in bengal there were singers like manade and people like that and they used to eat a lot of pakodas just before singing i don't know whether there is any relationship between that and they are able to sustain their breath etc for a long time so there is definitely a reason for that but the main purpose is to prove that our bodies and minds are they coming or maintained or produced or maintained and all because of the three elements that is fire water and food and in the end they go back to the very same one now here what we need to do is so both body and mind here three cross body subtle body causal body they're all products of annam and jalam and tejas tejaha three elements are you if you wish not to have any conflict five elements that we are going to get in the daithriya upanishad but what is important is body anybody can see consisting of bones flesh etc but the mind is also a product why do we need to discuss this one because so many people especially the modern scientists they don't they can't understand about the mind many times they equate it with what we call consciousness because we cannot see it what is the relationship between the body and mind that is what we need to understand this so they are all made up of these three elements even if one element is lacking then body mind cannot go because there will be a defect that is what we are going to discuss in the third valli of the daithriya upanishad so etova imani bhutani jayante ena jatani jivanti et pravishen abhisham vishanti iti so we come out of these five elements we are sustained by the five elements and all all the parts of the body and mind they go back into these five elements because even the mind also is only a product important point here is we can understand body is the product but very difficult to understand mind is the product why because mind means when we are thinking that is called mind and when we are thinking means we must be conscious so consciousness and mind always go together accepting when we are sleeping but whenever we are transacting interacting then our thoughts we are aware i must think this one who thinks i i means consciousness awareness chaitanyam without chaitanyam what happens the mind becomes completely a it is proved it proves itself to be a product how do we know because both in the waking and dream states we are able to think consciously remember in dream also we are thinking we are creating we are destroying etc just like waking state no difference at all so what we need to understand is in deep sleep we seem to have not to have the mind and therefore we feel many people feel it is a unconscious state no it is not an unconscious how do we know because we ourselves declare i was sleeping i am not aware but i was sleeping like a person who is given anesthesia so i was undergoing a surgery or i lost consciousness but i who has lost consciousness so i become conscious i don't say somebody else came and slept for me or lost consciousness etc so this entire process which is subtle body which includes the causal body all of them are what is called products only called vikaras but so difficult to understand even by the scientists that is why any psychology by the western philosophers it is called or what is called physical scientists biologists zoologists physicists etc they think it is a fancy we don't know about the mind so to to talk that the mind is a real something that especially when we die there seems to be no mind at all so when we are coma or unconscious we do not manifest any symptoms of awareness that confuses people and say that mind is maybe it is conscious because it is very difficult to separate between consciousness and mind mind must be consciousness and consciousness must be atma so mind must be atma this confusion comes but here uddalaka is clearly saying the mind as well as the like the body as well as the body both are the outcome of these three elements only only problem is we can never understand mind it cannot be separated from consciousness and so but both influence each other so mind influences the body body influences the mind just now i mentioned psychosomatic somo psychic so therefore both are currents only not only that another very important point we have to understand is both influence each other just now i mentioned it any disturbance in the mind any depressing thought etc in the mind it can have wreck havoc in the body digestion a worried person cannot sleep cannot digest cannot get up enough energy everything is depleted but for some reason if the physical body is also defective or sick or ill then the mind also becomes sick weak and that is what he wants to prove in the next section by we will come to that that uddalaka wants to illustrate step by step from the lowest to the highest from the subtlest to the grossest and again from the grossest to the subtlest and beyond to this 6th chapter wants to prove sat means brahman brahman alone was is will be everything else is only a manifestation of brahman that is the important point we have to understand so only a few examples i want to give how the body can influence so only today somebody is coming and telling some old senior swami has lost his memory and again and again he is getting confused whether he is elsewhere or in varanasi etc so then they found out that his sodium level has gone much what is the sodium is a fancy name and how much difference 0.01 to 0.02 or 3 if it becomes less in our food in our body then less memory and then memory is practically gone people blabber people get confused so just how much 0.1 to 0.2 0.3 milligrams that is what they say and then nowadays you must have heard about hrt what is hrt hormone replacement therapy so certain hormones are very important and what are these hormones nothing but pure food materials in the form of chemicals every chemical is only a gross physical matter nothing else so any imbalance in hormones can create mood swing depression etc so many people who are depressed sometimes they are given certain types of foods which make up some of these lacking elements minerals etc micro elements and most of them they recover there is a special disease in so many children that is called hyperactivity some name is there i do not remember so hyperactivity they cannot keep quite for a second so some experiments have been done they have been given sattvika foods as recommended by ayurvedic physician and within 15 to 20 days within a month there is a perceptible change in the behavior of this child that means what lack of food it created that problem that is restlessness which belongs to the mind and mind influences the body and then the correction of that food material has what is called balance of that food material that is why how important food man is nothing but food is what siram krishna says depends so much upon food so what is he telling don't that is give up food because your atman no is telling take proper food what type of food satvika food less of rajasika food and much less of tamasika food that's what he is trying to tell and then uddalaka concludes this fifth chapter what is he telling annamayamhi somiya manah bhavati apomayaha pranah bhavati tejomayi vag iti bhavati these are the three bhuyayevamah bhagavan vignapayetu iti tatha somiya iti ha uvachah so what is uddalaka concluding in this particular fifth section annamayamhi somiya manah bhavati what is this mind what we call mind it is called subtle body it is a not gross body but subtle body but subtle body is the outcome of the gross body so what is your mind it is only nothing but food that is why ramanuja carries so much emphasis ahara shuddhau sattva shuddhi sattva shuddhau dravas maruti he so that it has become a fad for south indian people only there to eat this what is called what they think satvika food paramasatvika food and that is why they cannot even get up sometimes and that is why airlines are very happy to carry such people because those aeroplanes will never crash but if you come to north india it is more likely that it will be crashing so annamayamhi somiya hey pleasing one pleasing because you are quickly able to catch whatever i am teaching not because you are my son so the mind is nothing but made up of food the essence of food and what about prana water that is why you drink water you get extra strength immediately prana is mostly made up of the waters and our speech is mostly made up of energy energy in the form of fire fire in the form of in taking oily foods in right quantities especially ghee and then this is the conclusion of this fifth chapter and even earlier chapters and then swetha getu understood and said i have understood a great lot i have still to understand so bhuya eva ma maam bhagavan lord that is guru is addressed no not father please illustrate to me teach me again bhuya eva so that i can understand even better vignapayatu iti tatha somya iti hovacha and then he also father said definitely i will not leave you until you understand only one point i want to make here before conclusion that nowadays whenever oily food is consumed like butter etc so they're only talking about what your health is going to be destroyed so don't eat so much of this thing so much of this talk is there but then our people they offer clarified ghee into fire they used to make prepare foods etc curries etc out of ghee and they never suffered on the other hand there is a ayurvedic rule what is called grita vayi ayuhu that is grita in of course fixed quantities limited quantities desirable quantities is longevity we will discuss about these beautiful subjects in our next class om jananim sharadam devim ramakrishnam jagat gurum pada padme tayo saritva pranamami muhur muhur may the ramakrishna holy mother and swami vikaranda bless us all with bhakti jai ramakrishna