Chandogya Upanishad Lecture 41 on 12 October 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad and we have taken up the sixth chapter called SAD VIDYA. SAD means pure existence. Pure existence means Brahman. SAD VIDYA means Brahma Vidya or Brahmanam. Now Uddalaka is the Rishi and Shweta Ketu is the disciple. In this sixth chapter two important methods have been employed to prove that everything is nothing but Brahman which is to say everything is nothing but only pure existence and for that purpose two methods have been adopted. This is called Karya Karana Vada or Karana Karya Vada. Simple example if we have a golden ornament what is our tendency that accepting gold the ornament doesn't exist. It means gold in a particular form with a particular name so that we can distinguish that particular one from other ornaments and with a particular purpose to wear it on the nose, on the ear, on the finger, around the neck etc. These are called ornaments. If we remove gold from any ornament that Nama, Nama, Rupa and quality everything will disappear. Name, form, prayojana, utility, purpose, quality everything will disappear. How do we know? Because whatever we see in this world they are existent. As I say a house is, a tree is, a person is, an animal is. What about me? I say but in grammar I don't say I is I say I am and about you I say I do not say you is I say you are I am you are etc. So without saying is or am or are it is impossible to talk about anything to experience anything even when I when we say I see a tree it is only a shortened version of what I should have said. I should have said I see there is a tree, I see there is a person etc. So easiness can never be escaped, removed therefore everything is is. What is the problem? Problem is first of all as we have seen earlier the very first mantra in the very first section of this sixth chapter Chandogya in the beginning means before creation there was only pure existence before the creation of the ornaments there was only gold before the creation of furniture there was only wood etc. But what is creation? Adding names, forms for a particular purpose that is called creation. Okay then there is no difference with name, without name, with form, without form isn't it? That should be the case. But what is our problem? We forget the Karana and we think the effect and effects are many. The cause is one, effects are many. Brahman is one, the worlds are many, objects in the world are many. Now we forget that oneness, we focus upon what follows the is. There is a tree fine but we forget there is and then what do we say it's a mango tree, there is a coconut tree, an apple tree and among the mango trees also there are different mangoes. Then we see this is first class Bombay mango and this is Andhra mango, this is big mango, a small mango, this is juicy mango that is mango for pickles etc. So the first one is what a mango tree, a coconut tree is called difference between two completely different species. Same rule we apply here two mango trees same species but this is sweeter, that is not so sweet, this is for eating, that is for curry or pickle etc. And within the same mango tree also we distinguish this is small mango fruit, that is bigger mango fruit, this is ripe, that is unripe and this is a branch, this is a leaf, this is a sprout, this is a small leaf etc. There is nothing wrong in this. This is called Swa-Gatha-Bheda differentiation in one particular object. Now it is also important to understand what happens we forget the Sat and then we take the manifestation of names, forms and qualities as real. That's why we say this child is born, that old person is dead. Now when a child is born does it cause grief? Yes, plenty of grief especially among the children it is called sibling jealousy. But if it is king's family and if the king has more than one wife it creates a lot of problem. So many murders have taken place. My child should become the king not the child of the other co-wife. That is not acceptable. So we are struggling whole life is what we are paying attention among the fivefold changes. Sixth fold change of course a death that nobody will be there because the person will not be there. So the whole life is a strife, likes, dislikes, raga and dvesha reinforcing the asmita bhava or egotism and that is called bondage. So long as we do not know who we are we have to be reborn. So this is the difference between cause and effects. Cause is one, effects are many. Cause is never changing, unchanging. Effects are always changing. Cause is independent. Effects are completely dependent and cause doesn't cause any raga, dvesha, likes, dislikes because it is one. I will not be there to say I like you or I do not like you but effects I like this I do not like that and even what I like I dislike after some time it bores me and what I dislike I think that is the best thing in the world for the time being. Continuously, constantly everything in this world is changing that process is called kala, dvesha and nimitta that is called multiplicity, that is called anatma, that is called ignorance, that is called bondage, that is called maya or avidya. This is the essence. Now we are already on the side of the in the court of the effects and we are suffering and there are some people who realize that I don't want any type of suffering. I am not prepared to accept what is called even temporary happiness suppressed unhappiness. No, I want to be completely free. What is the way? I must go beyond birth and death. What should I do for that purpose? I should never perceive the multiplicity and then how can I do that? By merging all effects into its cause and when I merge myself into my own nature then all the changes that are changes like I am born, I am growing up, I am becoming old, I am suffering all these will be resolved. For that purpose in this very sixth chapter the teacher has given the example of deep sleep. In deep sleep every jiva be it a mosquito etc. it will attain temporarily nearest to its state and that means it goes beyond mind that means it goes beyond time, space and causation that means it experiences very good likeness of its real self. It is very near to atman but not completely identified. So that subject we have seen. So how to attain not to this state of deep sleep because anyway every day we are experiencing deep sleep how many times? Thousands of times, millions of times. In fact the Upanishads tell us clearly that in between every thought we are our own selves. The moment a thought comes, the moment the mind functions and the mind functions only through the thoughts called pratyayas or vrittis that is why Patanjali was constrained to define yoga as chitta vritti nirodha complete cessation of every thought then the mind is pure without these thoughts in that pure mind like a pure mirror the reflection of one's own nature is crystal clearly experienced and after that any person who has once seen this he knows I am not this body mind I am that pure chit svarupa. This is the essence so from the effects just go into the cause and go on entering in from effect to its cause from its cause its effect to its cause to its cause until we attain to the reach the final cause which is the absolute which doesn't have any other cause where all margins will stop and that is the process for this purpose the is here so many examples are given and the whole universe the creation has come out of three elements in this particular Upanishad. They are called Agni or Tejas, Apa or Jalam, Annam or Pacific but not simultaneously so Brahman is grossifying itself put on the dress of Agni or Tejas fire principle and Agni or the fire principle put on the visham becomes even more grossified in the form of waters or Jala or Advehi, Apa and that waters puts up still more grosser form and that is what we get as Annam or Prithvi or every single object in this world what is important for us to understand here even though every element all the three elements have come only from Atman or Brahman but there is qualitative difference is there simple illustration I have done this many times but just so that we can recollect it this earthly principle that means every single body that we see it has come from there what is body that which can be experienced through the fives sense organs so you one can touch it one can smell it one can taste it one can hear it one can smell it supposing we resolve our Marji this earth in its mother in its cause which is waters first of all it is not solid at all it is liquid and it is much more pervasive and it is only available not not some some of the sense organs cannot experience it so it can be only experienced through what is called taste jiffa one cannot smell the water oh every city dweller complains whichever water I am touching it is smelly water no no no that smell doesn't come from the water only earth comes earth somehow got mixed up with that water earth means what smell some impure something has got mixed up if you can make it distilled that is what Bhagawan Suryadeva is doing continuously then no smell will come now earth's nature is gandha so as soon as we go to its subtle cause which is waters gandha disappears but the other four sense organs especially the organ of taste that is the special organ to see this one jala rasa rasa means taste but when this water which is a cause for earth but now it has become an effect and if it is merged in its this one cause which is called agni agni is not available for two sense organs you cannot taste it you cannot smell it and it becomes much more subtler it can burn anything light comes there at this stage the light that is the capacity to illumine itself and also fire helps us illumine other objects near it or like the sun it illumines the whole universe etc. so these two qualities are there if we continue taking the Taittiriya Upanishad example analogy then the agni is an effect its cause is vayu and vayu is not available for three sense organs only one sense organ which is that sense organ we cannot see it we cannot taste it we cannot smell it but it is available for the sparshendriya vayu sparsha and in its turn this air or vayu prana vayu here eva pratyaksham brahma sri is available it is only an effect and if it is merged in akasha only one sense organ is allowed to experience it which is called shabda or ears all the other four sense organs will not be possible and when this akasha is merged in atman no sense organ can ever touch it that is what has been stated earlier that whatever cannot be experienced cannot be thought of whatever cannot be thought of cannot cannot be expressed so it is untouchable untastable etc but without it no other sense organ will work and that is where we have to go to the in this upanishad after agni or fire principle the direct entry is only atma so this is what so far we are seeing this that is first catch hold of the effect and the whole universe is what effects of first of the earth second of the waters third of the fire principle so anything that is grossly available for experience it all is due to this prithvi tattvam anna tattvam the principle of earth merge it in its cause which is waters and whatever is tasteable that you merge in its cause which is the fire and fire also becomes an effect in its turn and merge it in atman that means it cannot be described but do not make a mistake it can be experienced but it cannot be described this is the essence of what we discussed in the fourth so his is uddalaka is telling now so if you see anything which is called earthly that is the mind earlier it is said the finest portion of the food food is was divided into three parts which is digested food undigested food first of all undigested food goes out in the form of excreta and the digested food it again is classified into two subtle and subtler what is that subtle one it goes to make up the flesh mamsa and what is the subtlest mind thoughts sokshma sharira sokshma sharira but the root cause of all the what is called sokshma sharira or sthula sharira and sokshma sharira sokshma sharira includes karana sharira is only annam this is what is reading oshweta ketu my dear boy annat anyatra other than annam radhvi tattvam tasya tasya means of manasaha kvamolam syat eri the root take up the same process kalusamya annena shungena anna is compared to a sprout whenever you see a sprout even a big tree you can't imagine that a tree has fallen from the sky no so somehow either somebody planted or a seed had fallen and when the rainy season came it came into touch with the what is called soil and slowly it has it was manifesting its potentiality and that will be explained in the future this one with the help of a the seed of a banyan tree but then whenever we see shunga shunga means what a sprout then annena shungena take the anna as the sprout but a sprout must have a seed what is the seed of this mind apomolam anvicha apaha means waters anvicha means try to understand that is the cause root cause of everything the entire prithvi or earth remember earth means what the entire physical experienceable world of objects including our own bodies now follow the same process so here water is like a sprout and just as a sprout cannot have cannot be without a seed if you go on catching it and then you will get finally you will touch what will touch its root what is its root but agni also is a cause only with regard to the waters but when it comes to agni tattva it is an effect and what is the effect of the agni tattva looking at the sprout of this agni it must have it must have a root and what it what is its root pure existence itself is the root anvicha means you go on seeking and then you will find that is the cause having said this here what varuna taught to bhrigu when he was questioned teach me about brahman from where every being has come because of whom every being is being sustained like every ornament is sustained only by gold take away the gold no ornament take away the wood no furniture take away the clay and no pots will be there so srishti moolaha means srishti so he is what he's telling sun moolaha they're all originating from his pure existence omnia who imaha sarvaha sarvaha means all prajaha means beings living beings but we have to extension add living non-living because you say a mountain is and etc so anything that you see you experience it must have it is only a manifestation of sat and they are firmly established in like every ornament is firmly established by gold it is sustained by gold without gold sustenance is not possible here it is called srishti sat ayatana means stithi sat pratishta here pratishta means going back again merging again into its root cause so srishti all beings come from brahman all beings are sustained by brahman and all beings again merge back in brahman up till now we have seen it atha we are continuing to mantra number five atha exactly what we discussed just now please recollect it So what is it? The Annam, earlier we have seen, you have to recollect it, so the waters become the leader, because waters mixed with hard food, they become soft and where does the process start? From the mouth, the moment we put anything, hard thing, hard or soft, in the mouth, immediately mouth's water and that will soften it and we also chew of course to make it more effective, it is possible to just throw it down or to swallow, only because of this, otherwise hard things cannot be swollen up so easily. एतत् पुरुषः पिपासति नाम So, Annam is led by what? By the waters and these waters are led by Agni and that is what He wants to say, this is the essence. एतत् पुरुषः, this Jeevatma, what happens? पिपासति नाम, पिपासति means पीतु मिच्च, पिपास, a desire to drink, drink liquids, water. पिपासति नाम, so whether you drink mango juice, apple juice, orange juice, any juice, it is nothing but water plus some hard material which has been made so easy for us to swallow. पिपासति नाम, when a person becomes very thirsty and that is called पिपास, what does he do? पिपासति नाम, so he drinks water. What happens after drinking the water? तेजयेव तत् पीतं नयते, now Agni takes over and once the job of the waters is finished, that fire burns up. In fact, when the water is doing its job, what job waters are doing, it happens, it helps in the digestion, after digestion whatever is required and it becomes identified with blood and with the blood, all the digested food. What is digested food? You may be wondering. Digested food is nothing but energy, the power to do some action and that power, that energy, that प्राणशक्ति has to be carried to different parts. The eyes need them, the mouth needs them, all the sense organs need them and all the Karmendriyas need them, energy is needed, even to lift your small finger some energy is needed, even to think in your mind some energy is needed, so what leads it? A fire. What does the fire do? Fire means energy here, in the form of energy, so the waters become transformed into energy and that energy is distributed all over and this is what is said that energy, that is called Agni, that is called fire principle and how does it do? Remember we collected earlier, तद्यतः, just as we discussed earlier, if somebody is driving cows, he is called गो नायः, नायः means one who leads, so many times Krishna is going earlier, all the cows are following him and like that गो नायः, or some people are leading the horses, अश्व नायः, he is called horse trainer, or tender, or rider, पुरुष नायः and people are also led, so when we are young babies, our parents lead us, when we are in the school, our senior students, our teachers lead us, when we get married, the spouses, they lead each other and when children come, unfortunately, they lead us, there is no other way. Papa, I want your cheque book, okay, what can I do? इत्येवं तत्तेजा आचस्टः उधन्येथी, so this तेजा, आचस्ट, what is आचस्ट here, carried away, who is carrying that, the तेजस, उधन्येथी, so that is, उधन्येथी is led, the waters are led by the fire principle. तत्र इत देव शुंगम्, therefore, you find out what is this शुंगम्, शुंगम् means sprout, तेजः, so this तेजः, the fire principle, तत्र इत देव शुंगम् उत्पतितं सोम्य विजानिः, so find out, the root, the seed of earth is water, the seed of water is fire, the seed of the fire is only Brahman, in this Upanishad, तत्र, therefore, in that instance, in that context, तदेव शुंगम्, so this तेजः says, शुंगम् उत्पतितं सोम्य विजानिः, you seek, विजानिः means after seeking, you get knowledge, विजानिः, know it thoroughly, because इदं अमूलं नबविष्यतिति, nothing in this world cannot be without its root cause, that is what he is trying to tell us, so what is the essence that we have to say, since the digestive fire is absorbing the water and distributing it to the body, body is not only the product of food, it is the product of both food and water, पृत्वी तत्वं and जलतत्वं, so what is the body, जलकार्यम्, and now, that is the first stage, then again, the water itself is a product of अग्नितत्वं, and शरीरम् is जलकार्यम् immediately, but ultimately, where is this analysis leading us, the body is the effect of waters, and waters is the effect of fire, fire is the effect of सत्, सत् means pure existence, another name for pure existence is ब्रह्मन्, so therefore, अथ यत्र यतत् पुर्ष पिपासति नामते जेवतत् पीतम् नयते, this we have discussed, that water leads the अन्नम्, and that water is led by अग्नि, and it actually burns, that is why, you know, what we call it, the अग्नि, we don't call it अग्नि, but अग्नि is called by another name, and this is very popular, in especially South India, दाहम्, दहतीति दाहः, so दाहम् means what, thirst, I am thirsty, but instead of saying, I am thirsty, दाहम् means, I am on fire, fire is manifesting, but what does it mean, this fire has drunk up, or dried up, all the water element, and I need to refill it, so I have to drink water, said indirectly mentioning, fire is going to lead the water, that means it absorbs, it brings out when necessary, and absorbs after the necessity is over, and then we feel, we are thirsty, and that is how we have to go, as I said, the essence of all this is, find out the effect, and then find its cause, find out the, in the second instance, the cause which is found out of the first effect, will itself become an effect, thus you go on, until we end in pure existence, and now we move to the mantra six, तस्यः क्वा मूलम्श्यात् अन्यत्र अध्यः, so this Uddalaka is continuing, तस्यः क्वा मूलम्श्यात् अन्यत्र अध्यः, so from this food or this body, what is its roots cause, can it be anything other than अध्यः, other than water, क्वा मूलम्श्यात्, question mark, question mark means, is water the cause of our body, no, that is not the question mark, it is the cause of the body, so if a higher officer says, are you attending my dinner party, the other fellow, yes sir, definitely sir, no doubt about it sir, so it is not a question the higher officer is asking, he is merely making a statement, but to be polite in the form of a question, so same thing that we discussed, अध्विशुंगेन सवम्य, O pleasing one, dear one, understanding one, intelligent one, by catching hold of the sprout called water, तेजो मूलम्, you seek the root, its root, which is nothing, तेजस्, तेजस् means fire, तेजस् means light, तेजस् means Agni, and वसम्य, in the same way, तेजस् सुंगेन, by catching hold of the sprout called Agni, सन्, मूलम्, अन्विच्छ, that you seek, its root cause, what is its root cause, सन्, सन् means here सत्, because of the सन्धि, सत् and मूलम् becomes सन् and मूलम्, न् and मू becomes न्मू, सन्, मूलम्, अन्विच्छ, अन्विच्छ means you must understand thoroughly, सन्, मूलम्, then same statement that we have seen earlier, सन्, मूलाः सोम्य, O pleasing one, इमाः सर्वाः प्रजाः, everything in this creation, living, non-living, gross, subtle, subtlest, everything, because ultimately the gross body is cause, it is subtle body, which is called सोक्ष्म सरेर, स्तोल सरेर's cause is सोक्ष्म सरेर, सोक्ष्म सरेर's cause is कारणशरेर, कारणशरेर's cause is pure existence, that was discussed in the topic when we were talking about निद्र or deep sleep state. So, a same statement which we have seen earlier mantra also, सन्, मूलम्, सोम्य, इमाः सर्वाः प्रजाः, all these beings, everything living, non-living, सन्, मूलम्, they are originating from, that means pure existence puts on the वेशम्, the dresses of everything that is called creation, सत्, आयतनाः, but just as gold sustains every ornament, anything made out of gold, so it is only सत्, pure existence, that cannot be gotten rid of, that sustains, that maintains, that keeps everything going on, स्थिति, विष्ण, and in the end सत्, प्रतिष्टा, भवन्ति. So, when Shiva steps in, what does he do? It is not destruction, but taking it back, like you make a golden ornament and you enjoy it for some time, then you get bored, then you give it back to the goldsmith, he melts it and makes it another ornament according to your desire, and you put it on, and you enjoy it for some time, and you get bored, because everything in this world bores you, and it must bore you, if something doesn't bore you, then you are really, you are a bore, because when you are bored, you seek something to get out of that boredom. So, we must bore deep into these Upanishads, then we will see everything is the outcome of existence, from existence everything comes out, from existence only sustains, maintains everything, and ultimately everything that assumes a name, form and quality of existence goes back into it, like a gold, that is melted gold, or broken what is called clay, or broken furniture, etc., it all goes back into its original cause, remains as the original cause, and nothing happens to that original cause. So, the same idea which we saw earlier also, exactly in the same way as we discussed just now, Imaha Tisra Devatah, Imaha means Tisra, Tisra means three, Devatas, Devata means that which is the root cause of creation is called Devata, that which creates, sustains and takes us back, that is called Devata. Without which we cannot live, that is called Devata. These three Devatas, which Devatas are we talking about? Agni, Apaha, Prithvi, the fire principle, the water principle and the earth principle. Purusham Prapya, so in their purest form, first of all, they approach the Purusha, Purusha means Brahman, Trivrut, Trivrut, we have already discussed how they become what is called tripartite, that everything becomes divided into three, three, three parts, Eka, Eka Bhavati, they remain there, individuality. Fire is an important part of the fire principle, but that is 50% fire, 25% water, 25% earth. When it comes to water, 50% water, 25% fire and 25% earth. And when it comes to earth, 50% earth, 25% water, 25% fire. This is called tripartite. And this has been discussed earlier. Since you are intelligent, there is no need for us to discuss it any further. And then he says, Asya Saumya, O dear child, whatever I am talking about, you are able to listen unpointedly and understand it, grasp it and accept it. Because a person is not swallowing, he is doing not only Shramana, but Manana as well as Nidhityasana, deep thinking and transforming his life according to that knowledge. What is spiritual life? First, listen to the spiritual truths, think deeply about them, get rid of every doubt that can arise and then live accordingly. This is what sometimes they call in English language, walk the talk. I don't know, you might have heard it, walk the talk. That means whatever you are talking, make it walk. That means make it live. If you are talking about truthfulness, you become truthful. If you are talking about purity, you become pure. If you are talking about knowledge, you obtain that knowledge. So that is put into practice, whatever you are convinced of. That is called walking the talk. What do we do? We talk the walk. That is to say, all our, is only like that example given by Sairam Krishna. Pandits, they speak big, big things, but they are like vultures. Their eyesight, that means their desires are completely fixed upon what is called the rotting corpses. And according to Vedanta, every human body is nothing but rotting corpse only, nothing but. So when you look at a beautiful body, Sairam Krishna gives in the very first chapter, what is there in a beautiful body? Flesh, bones and marrow, urine, stool, blood, what else is there? Whatever, even if you want to add, you can add another hundred things. But it is nothing but rotting corpse. The body does not know, I am the body. It is only the mind. It is only the Chidabasa, reflected consciousness that knows it, not anything else. So this Srishti Krama, how the Srishti started. So these three elements approach the Purusha, means every individual being. And then what does it do? They become the entire creation. But then what happens here? When this person, now Uddalaka is talking about Laya. Laya means, there are types of Laya. Laya means merging. So one is called Nitya, Laya is also called Pralaya. So there are several Pralayas. Pralaya means the effect merging in its cause. So here Nitya Pralaya, every day we go into deep sleep, that is called Nitya Pralaya. Then there is a Pralaya. That is when we give up the Prana, the subtle body and causal body, gives up this useless, worn out, holy dress. And then what does it do? It will seek. It cannot function effectively without a physical body, gross body. So it takes a blueprint, goes to the next birth. Death means seeking a fresh instrument called body in the next birth until liberation is attained. This is called Pralaya. Then Mahapralaya. This is when Brahma, what is called, all of us, all worlds put together is called Brahma. Then he also has his own day, his own night. Sahasrayuga Pariyantham, that Brahma's day. So Brahma's 1000 yugas is one day and one night. So 1000 yuga means countless amount of time makes up one day time of Brahma, 12 hours. And equal number of thousands of yugas make up the night time also. What does it mean? When Brahma works, that means creates. Creation is going on. That is 1000 yugas. Then he goes to sleep. And then along with him, because he is the, what is called, everything combined, the whole cosmos, the both Pirat and Hiranyagarbha and Ishwara combined is called Brahma. And when he goes to sleep, that is called Mahapralaya. And then what happens? Again he wakes up after 1000 yugas. Again the work of creation starts. How does he create? He does not create newly at all. It is like Sri Ramakrishna says, a grandma gathers at the end. This is marigold seeds. This is the bhinjal seeds. This is tomato seeds. This is the seeds of different vegetables, different leafy vegetables, different root vegetables, etc. Pumpkins and any other squashes, etc. But when the, what is called, after the summer season, winter and summer are over, in the rainy season, that is why it starts with spring season. Spring means the process of creation starts. And then this grandma again slowly plants. And then when she plants, rains come. Rain and soil combined, they bring out what we discussed. The seed becomes shungam. Shungam means a sprout. Sprout becomes a small plant, big plant. So that which perishes in a short time or lives 500 years, 1000 years, 2000 years, There is a redwood forest in America. It is more than 2000 years old. That means it probably witnessed the birth of Jesus Christ, etc. Maybe there are some trees which have witnessed the birth of Buddha also, which is 2700 years old like that. So you see, this Brahma Chakra of the creation, sustenance and emergence are going on like a wheel. Going up, going down, again going up, again going down, unceasingly. That is why creation is called without beginning, anadi. Even though it is without beginning, it can be made to come to an end when a person realizes his true nature that I am Sat, I am Brahma. Brahman, not Brahma. Then he will become free from this cycle of birth and death. So this is what it is telling. Now marana is being described. Marana means death. How does it happen? My dear child, now I will describe to you purushasya of this living being, prayataha. Especially human being prayataha. Prayataha means he is decided, he is departing from this body. Not from the subtle body, not from the causal body because there is a fourth pralaya. After brahma pralaya we discussed, that is called atyantika pralaya. Atyantika pralaya means that when a person knows I am brahman, I am brahmasmi, that is the end of this cycle of birth and death. That is called atyantika pralaya. But for everybody else, prayataha, that is he is readying to face death here. It means departing, decided to depart. Decide means through his own past karma phala, he decided. Do we decide death? Yes, we decide death. How? Just as you go from your place by plane or train or car or whatever it is, you go to another place. Having completed the work, then you return to your own place. That was the essence of earlier. Through the parable of a bird not finding anywhere, it comes back to its own place where it is tied and where it is tied to prana. And what is this prana? Pure existence. What is pure existence? Brahman. This is being described. What happens first? Vaak manase sampadhyate. Vaak, speech. Speech means all the sense organs. Manase sampadhyate. He wants to speak. He wants to raise his hand. He wants to move his legs. It is not possible. Why? Because this vaak, manase sampadhyate, it enters into its subtle cause that is called manase. Manase means what? The mind. That is why thoughts are going on in the mind. But speech is not functioning because prana is not there for the moment. The energy is not there. So what happens then? Vaak manase sampadhyate. Speech merges in mind and mind merges in prana. That means the mind is not able even to think. But then still the life is there. The want of the brahmi is there. How do we know? Prana tejase sampadhyate. This prana tattvam, jala tattvam enters into the agni tattvam. That is why warmth is there. Life is there. He may be unconscious but still he is continuing. But if somebody is a Gnani, what happens? Tejaha parasyam devatayam sampadhyate. Now if that person had pursued spiritual life and he understands I am Brahman, I am pure existence, I am pure sat. So, We have to remember that. This Tejaha agni tattvam, the first manifestation according to Chandogya of that Atman, parasyam devatayam. It is that which is superior devata. That is, these are all temporary manifest devatas. But superior devata, superior means a superior devata called Brahman or Sat doesn't have another Karana for it. That is called supreme devata, Deva which is called Brahman or Atman or here pure existence, sampadhyate. It becomes merges. Now the question will come that everybody is dying. So will everybody's body will be merging in Brahman only? That's a very interesting topic which we will talk about in our next class. Om Jananim Shardam Devim Ramakrishnam Jagat Gurum Padapadmetayo Shritva Pranamami Muhurmuhu May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.