Chandogya Upanishad Lecture 43 on 19 October 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad which belongs to the Samaveda. And after certain introduction, we started studying the sixth chapter. This sixth chapter is called Sadvidya or the knowledge about the pure existence, pure being. In other words, it is Atmavidya or Brahmavidya. In our last class, we completed 10th section and this sixth chapter has 16 chapters. So another six chapters are there. In our last class, we have also discussed in the two examples were given by Uddalaka to make us understand. First of all, there was an analysis of deep sleep. Now the statement was given by the teacher. Everybody without exception and something supremely great was taught here and we discussed it also. What is that? Whether a creature is a tiger or a lion or a wolf or a boar or an insect or anything. Whether it is a mosquito or flying net etc., a bird. So eight examples are given. What for? So we have to include. That means every creature will go through all the three states. This is an astonishing statement because we think that only human beings go through the waking and dreaming and deep sleep. But here, while giving the description of the state of Sushupti or deep sleep, dreamlessly, simply sleep, this example is given. What does it mean? So long as they are in the state of deep sleep. Now the point we have to understand is if they are going through the deep sleep state, automatically we have to presume they were also going through both waking as well as dream states. And of course most of us do not think about this subject at all. But even if some people are thinking it is an exclusive privilege of human beings only to enter into these three states. So every other living creature goes through only the waking state but not the other states. Conclusively, some scientists had proved even horses, dogs, we know dogs sleep, cats sleep and on your own lap you do not need to go anywhere you see them sleeping. So what does the word sleeping here mean? Both states, dreaming state after some time, dreamless state. We have to presume that. So even dolphins are proven to be sleeping with one eye completely open, completely awake because dangers will be there and with the other eye completely entering into that state. Why? Because deep sleep is the time when complete rest is given to the Jeevatma. They are all Jeevatmas. This is what Hinduism tells. There is no difference between their love of life and their asato ma sadgamaya, tamaso ma jyotir gamaya, mrutyor ma mrutangamaya. We want to be immortal. We want to have sufficient knowledge to enjoy our life and we never want any suffering. This is a common prayer issuing forth from the bottom of the heart of every living creature and this is the point. What is the next point we discussed? That any creature, let it be human, non-human, mosquito, in this state of deep sleep they completely forget, I am a mosquito, I am a tiger, I am a lion, I am a human being, I am male, I am female, I am good, I am evil. Every sort of differentiation is completely forgotten and that state, this particular Upanishad chooses to call, they all merge into pure being. Then the doubt came to Shweta Ketu who was a student. He has not yet realized but he will realize at the end of this chapter itself. He will realize. What does he realize? That pure being is nothing but Brahman. But here a doubt comes. So you are stating that in deep sleep all creatures become one with the Sat, pure existence, pure being which in our understanding is Brahman. But one who merges in Brahman should know Brahman, should become Brahman, should not come back again but we see it. So that anticipated doubt was cleared by Uddalaka again through this example that if a tiger goes temporarily it identifies with what? Pure existence. It doesn't know I am a tiger, I am a lion. Man doesn't know I am a man. But what type of knowledge remains there? I am. Aham Asmi and in that Aham Asmi, my Aham Asmi, your Aham Asmi or any creature's Aham Asmi there is absolutely no difference at all. Is this not the state of Samadhi or Brahma Jnanam? No. Brahma Jnanam has to be attained in the waking state by following either Bhakti Yoga, Karma Yoga, Jnana Yoga, whichever Yoga, whatever path, Hinduism, Buddhism, Christianity, Islam, it doesn't really matter. But one should realize we have come from God and we are living because of God and we again merge back into God. That means we become self-aware that I am the Atman, I am the Brahman. That is the point we have to understand. But what is the difference when a Brahma Jnani goes into deep sleep? So does a Brahma Jnani goes into a deep sleep? Yes, categorically. How do we know? Because once Swami Turiyanandaji was asked here at Varanasi and he replied that even a Jeevan Mukta has to go through a waking dream, dreamless state because they are the states of the mind. Even though the mind is not functioning in the deep sleep but we have to understand the mind is there potentially. It is a state of the mind. Never mistake it is the state of Brahman or Atman. So there is a state. It doesn't belong to Brahman. So by inference we have to understand it belongs to only Jeevatma. So what is the difference? This person has become one with pure existence but the cause of rebirth or coming back to a waking dream etc. is potentially there and that is why that particular state of deep sleep is called Karana Sharira. But a Jeevan Mukta he will also be experiencing. What is the difference? Swami Turiyanandaji explained it beautifully. When a Jeevan Mukta is in the waking state he experiences two states. I am the waker. I am Brahman. I am the Brahman temporarily experiencing with complete awareness this state called waking or Jagrat. I am Brahman temporarily experiencing dream state. So he will be aware of his true nature and also the state which the mind is going through. Similarly in the deep sleep state also he is completely awake. Swami Turiyanandaji says yes just like a witness just like you see another person or a baby he is awake and then he plays for some time and then he drinks milk and then he goes to bed and then what happens he starts either smiling laughing or crying and you infer by that how because in deep sleep state there is no crying there is no smiling but in dream state because he is not in the waking state it must be not the deep sleep state but the dream state where he is recollecting some pleasant some unpleasant experiences so he is going through either laughing or crying but Turiyanandaji Maharaj says this person is experiencing every state as a witness so just as we experience the state of a baby all the three states as a witness witness means what I am not the waker I am not the baby I am not in the waking state I am not in the etc. just like witnessing a baby so this person witnesses as if there is another being that is his former if we have to say at all body and mind complex so this is what the lesson we have to learn Uddalaka gives this example and then he concludes but that being which is the subtlest sense even that all this world has for itself nothing is excluded including the mountains the rivers the earth the fire and the air and the space everything has its essence subtlest essence which is Brahman and that is true if that is true and another name for it is Brahman another name for it is Atman and then directly addressing the student Uddalaka says that the what oh Shweta Ketu and then Shweta Ketu says please explain it to me further. Previous Sir please explain to me further so be it dear boy says Uddalaka. So here a small footnote a doubt arises in Shweta Ketu just as all the ripples waves foam bubbles etc that rise from water when dissolved do not rise again then why should the Jeeva not be destroyed completely and merged in Brahman that could be a doubt of Shweta Ketu and by Shweta Ketu means all of us if we are intelligent enough to think deeply for that the answer will be given but here an example is given supposing you are at the on the bank of a huge lake or in a sea an ocean you will see huge waves then small waves then wavelets then bubbles etc and then what do they do they all the time rise up and be there for a maybe a few seconds a second half a second and then merge back but we don't see them back again who said that we don't see back we see them so now we have to question the wave that has risen one minute back stayed there for a few milliseconds and merged back into the ocean and the wave that I see now is it the same yes it is the same how do we know for that we have to extend this example of deep sleep say it is called laya sthana where we merge and we had discussed in our earlier classes three types of margins are discussed there the first is everyday nitya pralaya then the second is prakriti pralaya when a person gives up this body does the same body come back again no because we are gaining experience we are developing samskaras and according to our samskaras bodies will come it may not look exactly like that but we can't even say that really speaking because there are seven and a half billion people are there do you say that everybody so many bodies look alike they may not be 100 alike in every respect even to the last one hair standing on his body there may be difference and for that matter everything is changing in our life also so we even we can't say even though foolishly we go on saying I was the same person I am so and so born to my parents I was born in such and such a year now also only I'm aged a little bit but I am the same I am x y z is it so no all the time tremendous amount of changes are occurring in our bodies and minds all the time if we can understand this example or analogy then the waves also they're nothing but water they merge back and they re-emerge in the form of other these things so how long until the brahma jnanam atma jnanam that is called the end of all spiritual practice until that time the person will experience continuous change continuous rebirth so maha pralaya similarly brahma pralaya when the whole universe what is the difference when I go into deep sleep my deep sleep is my own your deep sleep is your own when I die my death is my own your death is your own but when brahma pralaya comes everybody will be in that state of deep sleep at the same time and when they brahma wakes up they also wake up exactly with the samskaras that they have created and we have to note something very interesting thing supposing today night I go into deep sleep tomorrow morning I get up can I claim that I am exactly the same person no change has taken place plenty of changes have taken place both in my body and in my mind how do we know body definitely we can know because slowly we are becoming a baby becomes adolescent then youth then middle-aged then old-aged then decrepit and death will come similarly mind also there is ignorance there is knowledge and there is improvement updating the knowledge about many many things oh I did not know that your my husband's nature is like that now you if you if you are foolish enough not to recognize it earlier you will recognize it definitely later so for that the answer is accepting for that person who has attained his complete knowledge I am brahman everybody else has to again assume new bodies if I am waking up from the deep sleep that's a new body if after death I assume another body enter into another body that's a new body if I after brahma pradaya wake up that will be a new body because as the samskaras accumulate as the mind changes body also is bound to change so but there are two elements here in each one of us there is a jiva atma and there is a paramatma paramatma will never change another name for paramatma is chit but what is called abhasa reflection of this chit just like any type of light when there is a mirror it reflects itself exactly similar manner this chit reflects itself and that reflection is becomes identified with the body and mind and this body plus mind plus reflected consciousness called chit abhasa is known as the well-known individual jiva jiva atma but until completely ignorance is eradicated and the knowledge of one's own true self arises this process continues but there will be changes in the process what is the process even the dullest tamasic fellow will be learning some lesson so the progress is less in tamoguna people progress is a little more in rajoguna people progress is faster in sattva guna people but progress is there because as i mentioned umpteen number of times all of us are sitting or standing on the evolutionary escalator whether we choose to sit and travel with the escalator or take our bag and baggage and walk from the left side or right side depending upon which country so we'll be making progress this is the background then we will enter into the 11th section and here also three mantras are there but before going from 11th to 16 uddalaka wants to give various examples to illustrate the nature of the pure being or otherwise here in in the sixth chapter called sat and the same sat is atma because from the eighth section onwards uddalaka addresses shweta kethu and says nine times so eight nine ten three times over six times more is there 11th to 16th but to make the point clear what is the point we are all pure beings pure existence called sat another name for sat names for sat or atma or brahma brahman not brahma the creator brahman for that various examples are given i am just forestalling what we are going to study by giving what is the illustration in the coming chapters in this 11th so you take a tree and then you strike it so long as it is alive the moment it is injured then sap flows out indicating that it is alive then you cut off a branch of course that will get dried up that waste is separated from the life of the tree it becomes soon dried up but rest of the tree goes on living so this is in spite of changes in spite of bodies so long as there is prana there would be consciousness and that is the essence of the illustration here and then 12th creation of a mighty banyan tree naturally the question that comes is you are saying i am that pure brahman why am i not able to see it because there is a general rule that general rule is whatever is an effect can only be seen whatever is the cause that cannot be really seen but you can say we can see the seed etc so strike any tree and then that is another illustration given in this 11th in the 12th section so you bring the seed of a mighty banyan tree you know banyan is one of the one of the longest living trees even thousand years old in what is called old time madras there is a theosophical society there is a huge banyan tree spreading itself to nearly half an acre or so and it is there since five or six hundred years i have seen redwood trees in usa which are even prior to the birth of jesus christ there may be other trees which are prior to even the life of buddha we don't know and in italy there are some trees are there and those trees even more than 2000 years old are there so who has to say that creation is not there the point here is that the seed of a banyan tree extraordinarily small it is a fruit just like a berry and you open hundreds of seeds will be there tiniest seed break it and then you will see some small pulp you don't see but within that this future mighty tree is there this is an illustration to show even that which is invisible tiny it can be the cause of an effect which is mighty which can be seen by many many then 13th section so udalika asks shraddha ketu to illustrate the same truth even though we don't experience brahman all the time brahman is there so you bring a glass of water put salt inside it and give some time for it to melt completely become one and then next day he asks him you come and then where is the salt you put yesterday can you find out he says no i don't see even a bit of the salt all right now you taste from the upper part how is it salty middle part salty and the bottom part salty is nothing but full salt where is the salt everywhere can you see it no how do we know it is not available for four sense organs but it is available for the organ of taste similarly when we develop a pure mind we can see that invisible so the whole universe creation is nothing but pure brahman even though it is brahman we are not able to see the brahman but it is in a invisible form and one of the commentators gives beautiful example here what is the example so what do you say about you i am so and so what does the other person say he says i am so and so what does supposing a tree it doesn't answer you but then what do we say a tree is a table is the moon is the earth is the hill is and that easiness even though without easiness we can never experience anything but even though it is continuously there and only that is there nothing else is there just like in a golden ornament nothing is there accepting gold in a pot nothing is there accepting clay in a furniture nothing is there accepting wood we forget we only remember the nama and rupa and guna name form and quality for a particular purpose we completely ignore and that easiness is there very much there so can you take a magnifying glass let me see whether i can see the easiness of this tree or this person or this mosquito you can't see it by the very fact you are seeing the body or whatever is either visible or soundable hearable or smellable or tasteable or touchable by any one of them it can be proved that there is similarly there is a pramana and that pramana is shastra pramana for that this illustration of a salt being completely dissolved in water and in the 14th section so a beautiful illustration is given there was a man from a country called gandharadesh now afghanistan and he was traveling and some thieves caught hold of him and took him to a deep forest they bound him they blindfolded him and they left him there and he doesn't know where he is so he was shouting and some wayfarer some traveler suddenly he heard this sound and then many might have heard they would not turn their attention but this person was curious somebody is in distress so he goes to that person finds him in that condition he was injured he was weak and he was almost on deathbed so he removes the blindfold and then maybe he gives some food and then that person asks how you have come to this condition and he narrates what happened all right what do you want to do i want to go back to my own native place all right you go from here to the north and there you will see a path going towards west you take that path again you meet somebody there ask him and then he will direct you it will take you to further northwest and asking from person to person you finally reach your native place where you become completely free from worry from fear from suffering what is this illustration for this is to illustrate without a teacher without a guiding person taking pity upon us and releasing us from our temporary bonds and then giving directions how to go to our own place our own place means god or brahman and this is a beautiful illustration for that purpose so without the help of a teacher we can never reach the goal and then 15th section a man is about to die how this death takes place do you know me do you know me relatives gather round and go on asking so what we discussed earlier speech merges in the mind mind merges in the prana prana merges in the tejas or agni and agni finally merges in atma here walk is to be taken as well is to be taken as the illustration of speech only energy only in the form of food so a finest part of the food is mind and the mind finest part of the mind so it merges in agni its cause agni merges sorry water water merges in agni and agni merges in or tejas merges in finally in brahman that is from the lower state from the gross to the subtle to the subtler to the subtlest and beyond everything that is the what is illustrated in the 15th and then 16th a peculiar illustration is given in the olden days somebody was suspected to be to have stolen something it has to be proved so they make an axe red hot and then touch him with that and then they ask him did you steal if he says no and if he is telling the truth this will not hurt him even little bit it will be as cool as the moonlight but if he is telling a lie not to be caught then this will immediately burn this was a peculiar method of finding out who is a thief and who is not a thief of course nowadays we never use such things because even if a person is telling the truth he is not really a truthful person so it will definitely change burn a person so these are the illustrations plenty of illustrations we get what purpose to make this subject a little easier for us to understand with this background now we will come into the enter into the 11th section this is the illustration of a tree and what is this for so long as life is there life means prana prana means jiva means pure consciousness so what happens so prana and consciousness they go together no prana no consciousness no prana is not there but consciousness will be there then why can't we experience it because to manifest consciousness an instrument is necessary simple example if a person so tongue is cut off and a tasty food is put into his mouth he will not be able to say whether it is sweet salty sour or whatever because not because the food is not having that quality but because the instrument is absent so so long as prana is there consciousness might be there not guaranteed because the consciousness and the mind they go together so only if somebody is alive and awake conscious then only consciousness can be expressed what is the point jiva atma that is atma will be there but when a person is dead then prana will not be there so now consciousness is infinite it is all pervading it cannot go anywhere so it is there is it there in a dead body yes consciousness is there even in a dead body what is the problem problem is the instrument called the mind is not available and mind cannot function even mind will be there don't worry prana also will be there but they are not there present in that particular body and therefore the consciousness even though it is everywhere so it will not be available for experiencing that is the point in this eleventh section once we understand that we can quickly go we will read the first asya somya mahato vrikshasya yo mule abhyahanyat jivan sraved yo madhye abhyahanyat jivan sraved yo agre abhyahanyat jivan sraved sayesha jivena atmana anuprabhutaha pepiya mano modamanaha tishta te if my dear someone were to take an axe or some very sharp instrument and strike at the root of this large tree here in those days outside the hermitages plenty of trees only it is all forest so take any tree small or big but what happens if it is small one blow and then it will be dead if it is big tree that is why a big large tree so you strike it at the root a bit of the root will be will be hurt then what happens immediately some sap flows out of it showing that i am alive just like if you are injured i am injured blood will come out from whichever part of the body if he were to strike at the middle so repeat the experiment in the middle of the tree maybe on the trunk it would bleed but it proves to be alive because sap will come out if he were to strike at the top same thing will happen it would bleed but it will live it cannot die because life is there and to prove life is there sap will be flowing pervaded by the living self the tree stands firm drinking in again and again its nourishment and rejoicing beautiful description so if you hurt a tree it will feel hurt if you give it water and some nice food which is suitable for it it will also enjoy it how do we know because you give the right water right food for any plant that you have in your front or back or inside the rooms and they will just bloom and bloom and bloom that means bliss and bliss bliss oh bliss so that shows that my caretaker loves me provides me with nice food especially food that is very suitable enjoyable for me so water climate temperature soil and then the fertilizer and the pesticide and then it will really rejoice how do we know because by its blooming it gives many flowers it gives many fruits and whatever it gives will be absolutely marvelous asya saumya saumya oh friend asya mahatavarikshasya take a huge tree and then mula means at the root yo anybody abhyahanya strikes jeevan shravet if it is alive then sap will flow yo madhya abhyahanya the same person or some other person strikes it in the middle if it is alive jeevan shravet sap will come out you agree abhyahanya so at the top jeevan shravet same thing will repeat that means sa eshaha that is this mighty tree jeevena atmana anuprabhutaha it the jiva the life in the form of life unconsciousness atmana consciousness anuprabhutaha it spreads throughout the tree not only that if you look after it if you touch it with love if you sing nice things to it and it will grow so many experiments have been done pepiya manaha is drinking and eating etc modamana just like each one of us or any animal this study this study means it just grows and grows and grows so that is the meaning but once the prana departs from the tree it dries up no more sap exudes from it that is being illustrated so here illustration is given when one's life departs so everything becomes completely dried if the life once leaves one branch of this tree immediately that branch would rise up if it leaves the second then that dries up if it leaves the third then that also dries up if prana leaves the whole tree the whole tree dries up that is to say the tree will be alive even if you strike but if you don't if the prana is not there even if you don't strike it just in the natural process in a few days you can say slowly the leaves are withering the branches are withering is becoming drier and drier ultimately nothing remains there excepting the outline of the tree and you know this is fit only for firewood and nothing else what is this illustration for so the existence of the tree the working of the tree the living of the tree all is due to this vitality prana which is referable back to pure being what is vitality what is prana prana is nothing but another manifestation of atman or pure being the sat this is present not only in the tree not only present in the tree it is present in the whole of the tree every single cell of the tree a life is present that's why you cut off a small part because you have separated it from life it dries up you cut off a branch it will dry up cut off the root it will dry up cut off the trunk it will dry up until life is there it will rejuvenate you can see so many plants i'm seeing every day here completely they prune it and it looks dead and after a few days slowly new sproutings are coming beautiful tender like small brown color so what we call death is only the departing of life from this particular body but there is nothing called death there is there any death no because prana is another name for pure being there is no death therefore there is no birth that is why in the bhagavad gita we get crystal clear understanding so two illustrations are given this is one that is suddenly a baby comes out nobody knows where was the baby earlier from the unmanifest he becomes manifest he is not newly created he was there in the form of the unmanifest but due to certain circumstances coming together and then the baby becomes manifest and then when life departs he goes back into the unmanifest only there is nothing called death that is why bhagavad gita he says so nobody can kill nobody is the killer because god is the killed god is the killer so hiranyakashyapu was killed by narasimha murthy how can he kill because the body of hiranyakashyapu and the mind of the hiranyakashyapu were nothing but narasimha murthy only pure being only one cannot kill oneself it is not possible therefore there is nothing called death but is like changing dress that is the example in the bhagavad gita he tells it just as a person when dress becomes old and not useful that he discards them takes up a new body it is a dress has nothing to do with the body like the body has nothing to do with the dress has nothing to do with the body every body is nothing but a dress every mind is nothing but dress and if somebody doesn't behave properly doesn't dress properly that's why there is an expression in english language he's dressed up properly that means disciplined properly so death is not the end of life it is only changing of the body what happens the vitality prana is now transferred from one location to another is withdrawn from a particular formation that is all life can never be destroyed because it is the pure being a reality only it withdraws from a particular manifestation called the body so as the bodies are many forms are many names are many individuals are many but the self is only one just as a person he may have 100 200 or sometimes a thousand dresses and morning one for dinner it is one for swimming it is another for sports club it is another for the office it is another is only change of dress but he who is the dress he will be the same that is the self now so this is the example given so when jiva withdraws from any part of the branch if suppose my hand certain diseases are there then it doesn't the hand doesn't function and then the hand dries up a leg dries up some parts will dress up our nails our hair life has departed from them and that is why even if they are cut on our body nothing happens but they are all made up of what living cells slowly they become dead cells so when life departs everything departs consciousness doesn't depart it cannot be manifest that is what we have to understand it then eva meva kalusamya pithi iti hovacha jiva petam vava kalaidham father said dear boy know that even so being left by the living self jivatma this body surely dies but the living self there is no death death is only a change for the finite thing there is nothing called really death and again once more saya yeshu anima etadatmyam idam sarvam that satyam saatma tattvam asishweta ketho iti that being which is the subtle essence even that all the world has for itself this world creation is coming from brahman there is no object in this world not even one atom which is a divide of the self because what do you say the atom is that easiness itself is a perfect proof for the for proving that it is nothing but brahman and then what does shweta ketu says that satyam everything is brahman saatma everything is atma that satyam that is the highest only truth tattvam asishweta ketho and you are that if everything is brahman you cannot be somebody else and then had it and said slowly understanding is becoming deeper in shweta kethu iti bhuya eva ma bhagavan vignapayatu iti please you let me know teach me further explain to me further so that my understanding becomes deep i will do that the teacher said how long until you know what i am talking about it so now we enter into the 11th section and here also three mantras are there and here how this vast visible universe comes out of that subtle essence which is unseen because it is the subtlest so what does he do there are plenty of banyan trees and it is a huge tree as i said uddalaka says you see that tree in front of our ashrama bring a fruit of it and then he says the kethu says i brought it sir cut it open i cut it sir and you take one seed i took one seed sir and then bhindi so cut that smallest seed into half and then i cut it sir and what do you perceive now nothing because it is some juice some pulp if you break that tiny seed into half you will not get anything and then the alakas you see you don't see that mighty tree which you are seeing right i am saying you are saying everybody is seeing in front of our eyes do you know where from it has come from a seed exactly like this what is the point even never deny the existence of god brahman atman even if you think it is not being seen it is not seen by whom by the five sense organs there are so many things five sense organs cannot see a baby you ask a baby does your mother love you oh my mother loves she will give up her life for me if necessary then can you show me where is that love in your mother what can the baby say such a thing had happened i'll give that illustration today's class there was one family of devotees used to visit holy mother at calcutta udbodhan and one particular family a small baby around three years old and she was a girl and then every time she comes she quickly that she runs and jumps into the lap of holy mother and holy mother lovingly takes her and always feeds her something very sweet and the girl became extremely fond of holy mother just as if somebody gives a sweet we become we call that person you are very sweet person and if he stops you are a very better person anyway so this baby was coming several months passed and holy mother used to spend quite a lot of time at jayamati so it was announced holy mother was going away and then this family had a complaint against that three years old daughter mother this girl she rises hell she goes on pestering her brothers give me sweet give me something to eat 24 hours she wants to eat holy mother was seeing that baby in her lap she turned to the baby and said baby do you love me immediately instantaneously yes i love you how much do i do you love show me how much you love me what can anybody say what can you say what can i say but she spread her hands in her pure innocence stretched it like this said i love you so much holy mother didn't stop there how do i know then the baby got puzzled how can i prove to you that i really love you then holy mother instructed for that small girl if you love me never pester your brothers again if they give happily you eat if they don't don't pester them will you do that honey darling yes holy mother went away after a few months she came back the whole family came as usual the girl ran and holy mother asked the family members how was this girl behaving and said that she completely stopped pestering anybody and the result of it is everybody was fighting with each other how much they want how much more they want to feed this young girl so you cannot show love hatred etc but you can definitely understand how through a visible pramana the way mother looks at us the way our friends look at us the way they come to our aid whenever necessary and the way they encourage us in everything it is through their actions we infer all these actions are inspired by the love they possess similarly hatred similarly anger similarly everything else so if this is the case in our day-to-day life how can that brahman which is the you cannot even say it is the subtlest which is beyond the mind beyond the body is impossible for that purpose is an example of a seed is given which we will discuss in tomorrow's class may sri ramakrishna holy mother and swami vekananda bless us all with bhakti jay ramakrishna