Chandogya Upanishad Lecture 48 on 03 November 2024

Full Transcript (Not Corrected)

We have come to the end of the sixth chapter. In our last class, we have been discussing the fifteenth section. It has three mantras. What is the essence of this fifteenth khanda, fifteenth section? The Upanishads describe the condition of a man about to give up the body. And that is called mergence. We discussed earlier there are four types of mergences. Pralaya or Vilina. First, every day in our deep sleep we merge. Second, after death for an unspecified period of time. So there would be a gap. After giving up this body, before acquiring a body, we will be in a limbo. So the scripture tells us. And that is the second type of mergence. And the third type of mergence is when Brahma himself goes into his night time, into his Sushupti, the entire Prapancha, which is within his mind. And when his mind merges in its cause, which is called Brahman or here in it is called Sap, then also along with him every other being also attains to that state of oneness. And the fourth one is a knower of Brahman having realized will have nothing to do with the body and mind. The moment he realizes Aham Brahmasmi, then there is no question of living or dead. We have to remember he does not hang on to the identification of the body and mind. He will be always only having the self consciousness Aham Brahmasmi. So then we people from outside look at that particular body and mind, which is still seem to be functioning because of the initial force. That is last janmas karma phala. It is going on. And until that prarabdha comes to an end, then the person seems to be there, even though he knows I have nothing to do with this body like any other body. These are the four mergences. So what is the point of this description that every other creature in the three other states, if the creature and by that we specifically mean a human being, if he is still in the state of ignorance, which means he knows I am the anatma, not thinking. We also think while in meditation Aham Brahmasmi, but that is not realization. That is only thinking. How? Because the external world impinges upon us. I am tired. I have been meditating long time. And then now it is time. I am hungry. I have to go to eat food and I have to sleep, etc. Such a person is called anatma. He knows I am anatma, which means I am the body and the mind, even though this mergence in all four states is one and the same. And at that time, until the persons wake up, then all the ignorant people, they come back to that anatma state and then continue their life's journey. Whereas this person who has realized, as I said, death is not the starting point of his emergence in Brahman. He has already realized whether he was in the waking, dream or dreamless. He knows Aham Brahmasmi. That means I don't have these three states, which means I am not the body and mind. So to illustrate the process of death, the purpose of the Upanishad is not to describe the process of death, which even an ordinary doctor, physician can tell, but it is to make the person as. The purpose of the Upanishad is to tell us the difference, the goal of life, which is Brahman, and to tell us the difference, who has reached that goal and who has not reached that goal. That is the main point, not the description of a dying person, because that is common with everybody. So in the second mantra of this 15th section, So what is the process? Slowly the effect is merging in the cause. What is the first effect? Though it is not mentioned, we have to presume that one. Any activity except sleeping or lying down, he cannot do anything else. So such a condition is not described here. But he can speak, he can see, he can hear. And when people ask, Do you recognize me? He says, Yes, I do recognize. But the voice is becoming quite feeble. And then when the speech merges in the mind, then it is Karana. Then he cannot speak, but he can hear and he can also think. But when the mind itself, here mind means the Prithvi Devata, the earth, the Annam, then where does it merge? In its cause, which is called water. Here it is called Prana. When the mind merges in Prana, that is when the Prithvi Devata merges in the Jala Devata, then mind also cannot function. But there will be warmth felt about. And when this Prana merges in its cause, which is called Agni Devata or Fire Devata or Tejo Devata here, then even that Prana departs. Departs means it merges. So everything is merging. There is nothing called, what is called non-existence, which we equate with death. Death is not non-existence. As Shri Krishna tells in the Bhagavad Gita, that which was not visible or manifest, Avyakta, becomes visible. That is what we call birth. And what is visible goes back into that Moola Karana, which is called beyond manifest, and that is called death. In between, of course, we are able to see. This is the description given there. What is this Paradevata Parashya Devataya? That is to say pure Sat. Why? Yesterday, I discussed elaborately, what is it in Sushrupti, for example, which is like comparable to death. What happens? Mind becomes or enters into causal state. From the gross, it withdraws or merges in the subtle. And the subtle body, which is called mind, merges in its cause. That is why it is called causal body, Karana Sharira. Then that Karana Sharira experience is called deep sleep or Sushrupti. And in that state, mind is not there. Mind creates duality. And here, there is no duality. And therefore, the existence of a tiger, existence of a lion, existence of a mosquito, the existence of a human being, or anything in this, including non-living, the mountain is, etc. Then only easiness is felt. That easiness is termed at the beginning of the sixth chapter as Sat, pure existence. What is pure existence? Without names and forms. So there is no name, no form, no duality. Names and forms or duality are one and the same. And then every being will be in that state. But as the Upanishad tells, that in Sushrupti, after Sushrupti is over, the bija, the seed remains. It brings us back to fructify into the waking dream, and again dreamless. After death, punar janma, we will be there. And even Brahma pralaya is not the end. Atyantika pralaya means, when a person knows, I am Brahman, I am without names, forms, I am not many, I am one. Ekam eva advitiyam, one without a second. For such a person, knowledgeable person, jnani, there is no return. This is the essence of this one. So, and then, in the conclusion, in the third mantra, or last mantra, as usual, Uddalaka addresses and says, He says, So, he says, this subtlest, pure being, pure sattva, this is the Self of all, and the whole world is only coming from that. It is sustained by that, and it again goes back into it, and therefore, that pure sattva, also called Brahman, is the real nature of everything in this world. That is the Atman. Atman means real nature, everything. That alone is the truth. By saying that is the truth, Brahman alone is the truth, says non-Brahman, which we are experiencing as reality, the whole creation, that is called Mithya. That is what Shankaracharya meant. Jagat means Anatma. And what about me? You are also Saatma. That Atma, that means your true nature, is that Brahman, that pure being called Sat. You are one without a second. Shweta Ketu. But Shweta Ketu is gradually understanding better. His understanding is becoming better and better. But still he says, it is not complete. So therefore, Bhuya Eva, once again, Ma means Mom, means me, Bhagavan, that is Brahma Jnani, is addressed as Bhagavan. Bhagavan is used by devotees as my God. So Vignapayetu, please explain to me, make me understand. And till I understand it completely, I am going to ask this question. And then of course, the Guru will not leave the disciple, especially one who has progressed so far, where, in Shri Ramakrishna's words, perhaps we can equate it with, I will today out the secret of what happens when I become merged with Brahman. So Shardanandaji graphically describes, he went on describing, when the Kundalini reaches the Anahata Chakra, then Vishuddha Chakra, then Ajna Chakra. This is what happens. Now, there is no name, form, etc. I see the difference between me and Atman. It's just like a small obstruction, that is like the glass case in a light. And once the glass is broken, I become one with it. Now I will tell you what happens. Of course, he could not tell, because it can be experienced, but it cannot be described. So Shweta Ketu has almost reached to that state, and then the Guru, Uddalaka, now wants to tell that what is going to happen when a person becomes merged in that. He becomes one with Sathyam. So now we enter into the 16th chapter. This also has only three mantras. And then what is the essence? Truth alone protects one. Truth means Brahman. There is a beautiful saying. I think Emperor Ashoka, he propagated it. Sathyameva Jayate. Truth alone trimes. And truth is called Brahman. Revai Sathyam is another name for Brahman. Jnanam is another name for Brahman. Anantam is another name for Brahman. And that is what? Sat-Ekam-Eva-Advityam. That is the meaning of it. Different words, that's all. So, in the olden days, how to know? Supposing some theft has taken place, a person is suspected, and maybe circumstantial evidence is there. He is caught. But nobody had seen him. But only as a suspicion, the king's soldiers or officers catch hold of him. And he vehemently denies. I have stolen anything. But something was stolen. Somebody has stolen. Only he says, I have not stolen. He may be telling the truth. Or he may not be telling the truth. How to understand? So, in the olden days, they heat an axe or any iron metal so that it will be red hot. Even slightest touch, not only touch, if it is very near, it burns the skin. So, in that condition, it says, this is a test. If you are speaking the truth, nothing is going to happen. You touch it. Or they touch that red heated axe to this person's body. But if he is not telling the truth, then it will burn him completely. Do you think it is just an ancient superstition and nothing to do with what is called truth? Because we see some babies, they are suffering, they are killed, they are murdered, and they are cut into pieces. And many countries, they have no medical facilities, etc. So, we see it even today. What is happening? You open your eyes and look at the newspapers. Millions of people are suffering even today. All of them, most of them, do not look as if they are thieves, they are murderers, they are untruthful people. They are certainly untruthful people. What does it mean? They do not know that I am Brahman, but they think I am the body-mind, and that is called Mithya or untruth. So, the axe, means Tapatraya, burns everybody because Tapatraya Abhigatat. Tapatraya is the root cause of all our sufferings in life after life. That is the truth. But how do we explain? Suppose there is a truthful person, and he is a person who has not stolen. So, in this example itself, a person may be telling the truth, he does not really know anything about this, but he has been seen near to that place, nearer to that time when it was lost, and then he is brought, and then he says, No, I don't know, I have not stolen. And then your heated iron or axe is touched. Do you think, will it burn or not? In the olden days, people used to think that it won't burn. For me, it doesn't seem to be a very rational type of thought. Swamiji, once was to see some people, they are doing exactly the same thing, red hot axe, and that is applied all over the body of some people. Nothing happens to them. Swamiji thought, Is it a magical trick? So gingerly, he said, I approached it and just touched it for a second. For three days, I was suffering from unbearable burning pain. Anyway, the point here is, truthful person also suffers. Burning means suffers. Now, how do we explain this? And to make this particular section very understandable, I am going to give. It is all because of karma phala. Maybe this person has not done this particular crime, but he has done some other crime, and that karma phala of that particular crime, in last janma or 5000 years back janma, has caught hold of this person, and then it burns. So what am I trying to convey to you? Karma phala is mysterious, that every time the right karma phala only manifests at the right time. No. Only Vidhata knows which karma phala has to fructify at what time. So you can see in the practical examples, that the wife of Kalipada Ghosh, suffered for 12 years, in spite of holy mother's grace. And then only he approaches Ramakrishna, who exclaims, this rogue had roasted his wife for 12 years, and now he comes here. Radbhutamjire, he remarks, his wife was such a devotee, a chaste woman, and because of her, this Kalipada Ghosh, he was brought to Sairam Krishna, obtained Sairam Krishna's grace, obtained that boon, that when I die, you come to me, take my right hand, maybe his left hand is very slippery, I don't know. So take me with you, wherever you go, I want to be with you. And that's what exactly happened. We have to only trust, because we cannot see beyond our eyelid. We don't know. Our knowledge is only, we know only, what our nose knows. Beyond our nose, we don't know anything, knowing. So a karma phala has to be taken. That's why good people are seen suffering, and evil people are seen to be enjoying, but karma phala will come at the right time, and the Vidhata knows how to bring about that karma phala. That is why, if somebody is suffering, and he is a devotee, so shakali tamari iccha, is because of that. So this is the story, if this person is telling the truth, he will not be affected by it. How do we explain that? Apart from the explanation I have already given, karma phala explanation. We can say that, even if it burns, this person being truthful, and a truthful person is a person, who has tremendous faith, in the scriptures, and in the Guru, and he says, in God, I have complete faith. So like Prahlada, do you think Prahlada suffered or not? He must have suffered, but he was totally relying upon Narayana, so the soul cannot be harmed, killed, much less killed. So this person, might have suffered from the burning sensation, but mentally he accepts, that this is God's will, so let it happen, I am quite happy to accept. That is what, Ramanujacharya, again and again tells in his, Sharanagati Gadhiya, what is this? That a person takes a vow, Anu kolasya sankalpaha, prati kolasya varjanam. Anu kolasya sankalpaha, means what? Whatever God wills, that alone can happen, and nothing else. God will save me, but if he is not saving me, then there must be some good reason for it. And we see, many times, many people, experiences, when they suffer, they blame God. Later on, they look back and say, Oh my God, you have done the right thing, and because of that, today my life is far, far happier and superior, than what it could have been earlier. So this is the background. But what is the essence, of this 16th chapter? Earlier, Uddhavalka was telling, tat satyam, sa atma, tat tvam ase, veta ketu. So, truth alone, will bring you to truth. That's why Sri Ramakrishna used to tell, truth alone, is the greatest tapasya, in this Kalikala. With this background, we will read. Their boy, Uddhavalka is addressing, the officers of the king, suspect a person, we have to fill up the gaps here, and catches hold of a person, whom they suspect to be, the perpetrator of that stealing, bring a man, holding him by the hand, while saying, he has taken something, he has committed a theft, beat the axe for him. So, he has taken something, he has committed a theft. Shankaracharya, as usual, gives his brilliant commentary here, he has taken something, need not be theft. Supposing, you give something to somebody, you give something to me, and then I take it, that is not stealing, you have given me. So, this person might have taken, because somebody has given. No, no. But, he has committed a theft, nobody had given, he himself had taken away something, which doesn't belong to him. Therefore, when he was confronted, he will say, no, I have not taken, I am telling you the truth. So then, how to find, whether he is telling the truth or not. So, he to the axe for him. Let us apply that test, which was prevalent in the old ages. If he is the doer of this theft, then, he makes himself false. That means, he is telling untruth, unrata, and being addicted to falsehood. Because, a person who tells a falsehood, he, it may not be the first time, it may be, many, many times, he did it. So, even a child, first time he tells a lie, but, we should not take it. In this life, it may be first time, in the previous lives, it may be, many, many times. So, being addicted to falsehood, he covers himself with falsehood. That means, he becomes false, unrata, and grasps the heated axe. What happens? He is burnt, and then he is punished. When he is burnt, then others come to know, he is really a thief, he has stolen. Therefore, that burning is only, to prove that he is a thief. And after that, the punishment comes. So, he is punished. Kanyatai means, either killed, or punished, or whatever it is. This is the meaning of, the first mantra, in this last section, of the 6th chapter. Soumya, Uddalaka is addressing, My dear, Purushaha, Utha, Hastagrihitaha, Anayanti. So, that means, there are lot of gaps, we have to fill. The officers of the king, in the olden days, Hastagrihitaha, they catch hold of his hand, and then, Utha, Sampurusha, Samparsan, Gritha, Anayanti, they bring him. So, Apaharshith, this fellow, had stolen something. He is a, Stheyaha. Stheyanaha, means what? A thief. He is a, Stheyaha. Akarshith, he committed a theft. Therefore, but, we asked him, he is denying his crime. So, Parashun, Asmai, Tapata, let the axe be heated, we will test him. Sa, Yadi, If, Yadi, Saha, this person, Tasya, of that theft, Kartabhavati, as really committed, Tathaeva, Anrutam, Atmanam, Kurute, he becomes false, because he is not telling the truth, he becomes, Anruta means, opposite of truth, so, this fellow, he will be proved, Soha, Anruta, Abhisandaha, he is covered with untruth, Anrutena, Atmanam, Antardaya, so, he has become falsehood himself, Taptam, Parashun, that heated axe, Pratigrinati, even though, his mouth is denying, but, his inner, Antaratma, knows. So, Taptam, Parashun, is heated axe, Pratigrinati, so, what happens, Sadahyate, immediately, he is burned, Athah Anyate, he is proved, he is a thief, Athah Anyate, thereafter, whatever punishment, small crime, big crime, or, very dangerous crime, whatever it is, this is the meaning of it, and again, we have to understand, that, maybe, he is not stolen, but, maybe, this heated axe, it burns him, what we need to understand is, this person, actually, is reaping, the result of, something, because, suffering has to come, so, whether it is, catching hold of a, burning axe, heated axe, or not, suffering, the time for suffering, has come, and he will be, suffering, etc. This is the only way, we can understand, because, we don't understand, the past, we don't understand, the future, we don't understand, what any person, had done, in the life of, Sri Ramakrishna, we see, he had that capacity, to read, the samskaras, of the people, and some people, he used to say, that, go and see the gardens, go and see the buildings, because, he understood, my teaching, is not going to help, but others, this person, he deserves to be helped, and immediately, he will take him, under his wing, under his protection, and guides him lovingly, even if he is not a disciple, like he used to guide, Vijayakrishna Goswami, like that, though, the wise and the ignorant, both attain, so, touch, but, he who holds to the truth, he will be saved, somehow he will be saved, it will not hinder, his spiritual progress, but, in fact, it may even, aid, this suffering, because, we have a false notion, suffering, is, unspiritual, and, enjoyment, is spiritual, actually, it could be the other way round, if God wants to keep anybody, in this samsara, for a long time, he will go on giving, more and more, enjoyment, if, God wants to rescue, then, that is what Bhagavatam, at least, says, the first thing, if I want this person, to come to me, straight away, is, I will, take away, everything from him, upon which, he is, depending, and to which, he is, terribly attached, so, I want to make him, a Kinchana, Kinchana means, something, no, no, I don't want him, even an old cow also, I will not, keep with him, if you remember, Krishna, blessed, the, rich person, who did not, who was, about to, beat and, throw him out, may you, be more and more, wealthy, and the, Brahmana, who fed him, with a little bit of, payasam, because his cow, used to yield, only little bit, he said, may your cow, die, Arjuna was perplexed, Krishna explains, this person's mind, 99% is, upon me, but, 1% is, upon the cow, because, that is, his livelihood, now, I have taken away, that livelihood, and then, he will forget, about the cow, and that 1%, also, comes to me, that is why, in biblical versions, God is called, jealous God, so, Z, E, A, here I made it, Z, J, E, A, he will be very jealous, if somebody, takes his, portion, of love, or attachment, and he will not, keep quiet, no, worldly person, will do, this kind of thing, as God can do, he will take away, everything, now, we will move on, to the second, so, Atha, Yadi, Tashya, Akarta, Bhavati, if this, what is the essence, of this second mantra, if this person, is telling the truth, and he has not, stolen anything, then, that truth, he will become, one with the truth, his whole life, he is called, truthful person, he becomes, one with the truth, and even if, he touches, this heated axe, nothing happens, truth will, release him, free him, will give him, Mukti, If, however, this person, is telling the truth, and he has not stolen, he is not the doer, of that theft, then he makes himself, true, a truthful person, becomes a truth seeking, person, and he becomes, a Sat, and being attached, to truth, he covers himself, with the truth, and grasps, the heated axe, he is not burnt, and then he is, released, he is released, that is why, Shri Ram Krishna says, that truthfulness, alone, is the Tapasya, for this age, Atha, this is the, in the case of the, truthful person, Yadi, if, Tasya, Akarta, Bhavati, this person, who was caught, on suspicion, if he has not, really stolen, Tatha, Satyam, Atmanam, Kuruti, that is, he is telling the truth, that is, he has become, he is in search of truth, he speaks truth, he seeks truth, he becomes one, with the truth, Satyena, Atmanam, Antardaya, he becomes, merged in, truth, Atmanam, Satyena, Antardaya, he becomes one, with the truth, Taptam, Parasham, he, Pratigrinati, he, catches hold of the, heated axe, Sanna, Dahyate, so, he will not be, burnt, he will not be, burnt by that, Tatha, Nachyate, so, others know, this person has, passed the test, so, he will be freed, and exactly, what is the symbolism, the symbolism is, my dear, Shweta Ketu, like that, exactly like that, that he holds, to truth, then, he becomes, first step, is, holy company, Sat means, Satsanga, Satsanga, produces, earning, faith in God, Sairam Krishna, crystal, clearly tells us, it increases, his faith, wavering faith, into a, determined faith, and then, he starts, I should not tell a lie, because, God, is hearing me, and he will judge me, by that, so, he will be, truth speaking, which in course of time, makes him, truth seeker, I want, to seek the truth, and then, he becomes, one with the, truth, which is called, Sat, Sat means, truth, Sat means, your existence, Sat means, Atma, Sat means, Brahma, this is how, it goes on, and the, now, we enter into the, third mantra, Sayatha Tatra, Na Adahet, so that, here the conclusion, this person, who holds on to truth, who speaks the truth, and who has become, one with the truth, Na Adahet, Na Adahet, he will not be, burned, Etat, Atmiyam, so that is the, anima, is there, it is the, subtlest, and that is the, self, truth is the, self of, this whole universe, Sarvam, Tat Satyam, Sa Atma, and, that Atma, that is called, Atma, that is, truth is called, Atma, truth is called, Brahman, and what is that Atma, got to do with you, Sa Atma, Tat, Tvam, Asi, thou art that Atma, O Shweta Ketu, Iti, this is the, and then, something, magical happens here, all these times, Bhuya Eva, Vigna Paitu, Ma Bhagwan, Ma Bhagwan, so please, explain it further, so that, I can, truly understand it, but with this, 16th mantra, 16th section, Shweta Ketu, what does he, 16th section, Shweta Ketu, what does he say, as soon, as the, Guru told him, Tat Tvam, Asi, Shweta Ketu, Iti, Tat Hi Asya, Vijag Nau, Iti, Vijag Nau, Iti, that he understood, he understood, who understood, Shweta Ketu understood, not Uddalaka, because, he was a realised soul, he had already, realised it, only a realised soul, can tell, the correct, way, about, Brahman, and with, authority, this is what, Ram Krishna calls, God must, authorise, some people, only then, his teaching, will become, very fruitful, not otherwise, Tat Hi Asya, Vijag Nau, and twice, Vijag Nau, Vijag Nau, Iti, that is to indicate, in the Upanishads, twice, if it is repeated, that means, that particular, topic or chapter, comes to an, end, and with this, the, 16th chapter, is over, with this, this, 6th chapter, consisting, 16 sections, has also come, to an end, and Shweta Ketu, understood, so, that is what, he says, thus, all the world, has that, Sat, only for it's self, true self, that is the truth, that Sat, is the Atman, that the word, O, Shweta Ketu, so from the words, of the teacher, in this case, he happened to be, both, teacher as well as, father, Shweta Ketu, is both the son, and the, Adhikari, Adhikari, Shishya, understood that, yeah, he understood, yeah, so, with this, this section, has come, now having been taught, by his father, through reasoning, and illustrations, Shweta Ketu, realized his identity, with pure being, so, certain questions, arise in our mind, what does this person, who understood, I am the Brahma, what does, he gain, and that is what, what does he become, he goes out of, Anatma, Anatma is called, Mithya, Ekam, Eva, Advaitiam, Sat, Brahman, Atma, so, all these notions, this is, I am quoting, the summary, of what Shankaracharya, has given, in the end, so, this person, what does he become, so, this person, what does he gain, until this time, he, that means, this Shweta Ketu, that means, any spiritual seeker, regards himself, as the doer of actions, I am, the killer, I am the killed, that means, I am, doer, I am the killer, means, I am the doer of actions, that, I am the killer, is only, etc., for every action, I am the eater, I am the enjoyer, etc., etc., but, Nahanyate, he is not a, killed also, because, he is the Atman, Atman is one, so, one cannot kill, oneself, it is impossible, so, when, a person is, enjoying the results, says, oh, somebody is coming to kill me, I am going to be, killed, I am the doer, I am the enjoyer, of my actions, and, this person, was considering, this ignorant person, all this time, but, all these notions, I am the doer, I am the enjoyer, sees for one, who is awakened, to the knowledge, of reality, by understanding, the meaning, of the statement, that the word, remember, let us remember, that the word, is the statement, of the teacher, but, the disciple, does not say, yes, yes, I understood, but, he says, aham, brahmasmi, so, the notions of, the doer-hood, and enjoyer-hood, are contrary, to the knowledge, of pure being, any person, realizes himself, as the pure being, one without a second, there is then, no possibility, of his cherishing, the idea, that he is one entity, and that, this world, is something else, that I am the body, I am the mind, which is saying, I am the body, I am the mind, which is saying, I am the doer, I am the enjoyer, and this is my, my duty, is to perform, as a shudra, vaishya, kshatriya, brahmana, as brahmacharya, ashrama, grihasta, panaprastha, or sanyasi, no, he will be free, because, he knows, aham, brahma, asmi, all ideas, of diversity, vanish for him, therefore, the notion, that the human soul, is a modification, or creation, is appears, when one has rightly understood, a pure being, a non-dual self, and with this, the 16th section, also is over, and, so the 6th chapter, which is called, sad vidya, is divided into, 16 sections, and totally, we get 69 mantras, now I will give you, a brief summary, so this chapter, 6th chapter, 6th chapter, which is called, sad vidya, 16 sections, and 69 mantras, and, these 16 sections, from section 1, to section 7, 8 sections, so, what is he talking about, he is talking about, brahma satyam, jagan, this statement, shankaracharya's, own summarization, of the essence, of every scripture, in the world, is brahma satyam, jagan, mithya, jeevo, brahmaiva, naaparah, so, there are two components, for any type of, knowledge, especially, brahma vidya, what is it, brahma satyam, jagan, mithya, one is, brahma satyam, another is, jeevo, brahmaiva, naaparah, the second is, jagat, is mithya, so, I am jagat, and I am brahman, they do not go together, because, I am the subject, I am the object, they are, always, in conflict, the duality, cannot be, removed, even in, sushukti, the duality, is suppressed, but, not removed, only with, samadhi, or, brahma jnanam, brahma vidya, it can be, removed, and this is, the essence of, dhamta, how is this idea, conveyed, the first, seven sections, srishti, is started, because, we are identified, with srishti, I am the body, I was not born, I was born, in 1943, means, I was not born, earlier to that, I did not exist, earlier to that, and after some time, after my death, I will not exist, this is common people's, idea of creation, in between, I was a baby, I was a youth, and middle aged, old age, and diseased, I was born, I was not born, earlier to that, I did not exist, and diseased, unhealthy, enjoying, suffering, this is called, sthiti, and this, elaborate description, in the first, seven sections, first to seventh, and this is called, adhyaropa, what is adhyaropa, that to commiserate, commiserate, with the disciple, the teacher says, yes, yes, you are born, but instead of saying, you are born, from your, earthly parents, you are born, from your, earthly parents, you are actually, the real, cause of your birth, is brahman, you are coming, from brahman, you are living, in brahman, and you are, going back, to brahman, brahman, comes in the form of, pancha bhutas, in this chandogya, only three bhutas, so these three bhutas, constitute, the four, type of creations, what is it, first to the, subtle elements, then the mind, indriyas, pranayamas, and then, then the mind, indriyas, prana, etcetera, then, they become mixed up, these three, trivargi karanam, trivrut karanam, and then, they become the, three elements, agni, jalam, and prithvi, they are the three, gross elements, which we have to understand, as five, of the taitriya, and, the whole creation, is nothing but, a combination, of these five, three elements, in this, chandogya, three elements, whether, it is, subtle body, gross body, or, causal body, everything, through which, we experience, is three sides up, jagrat, swapna, swashukti, waking, dream, and deep sleep, they are the result, of these three, but, as we saw, in the mandukya, that is, we are really, in the turiya, avastha, so this has been, described there, so, the entire, what is called, effect, is, anatma, why is it, anatma, because, it is changing, that which is, not one, that which is, ever changing, that which, depends, for its very, cognition, to somebody else, unless, there is a subject, the object, can never be, cognized, so, that which is, always changing, so, that which is, always changing, that which is, dependent, that which is, objectified, that is called, mithya, so, that is why, earlier he says, that is, in the example here, the clay alone, is the truth, all the pots, etc., are nothing but, only the clay, but, our calling them, by various names, is only, vacharambanam, vikaro, namadheyam, but, the Upanishad, teaches, under which category, do I fall, should I say, I am Brahman, after hearing, the scripture, of course, or should I say, I am the body, and mind, otherwise, I am the mithya jagat, and for that, from the 8th, to 16th, 9 sections, 9 times, tat tvam asi, tat tvam asi, is called Mahavakya, 9 times, it is repeated, that's it, the pure existence, which is the essence, of the whole creation, happens to be, you, essence of you, Shweta Ketu, so, Shweta Ketu means, all of us, nobody else, like, the ocean, and the wave, and the bubble, there is no difference, as ocean, huge body of water, waves, small body of water, and bubble, still smaller, still smaller, body of water, as nama, rupa, ocean, wave, bubble, completely different, as Swamiji says, a clay elephant, and a clay mouse, enormous difference, as nama, rupa, elephant, and mouse, but as clay, they are absolutely, the same, so, this, as water, the ocean, the wave, and everything, is absolutely, it is one only, as pure existence, we are all one, but with nama, rupa, we are all different, that is why, earlier itself, it says, all these are only, thoughts, all these are only, what is called words, uttered by the lips, but the thing is, you look at a billion pots, you are looking only, at the clay, they all weigh, the weight of every pot, is the weight of the clay, that goes to make it, the smell, the touch, the taste, the sound, everything is that of the clay, and as nothing else, so therefore, you are that brahman, you are that brahman, when? don't ask when, because time, is what makes reality, only time, then what is sadhana? sadhana is, continuously, to keep it in mind, I am not the body-mind, I am brahman, but with the body-mind, this body-mind is also nothing but, brahman, and to convey this point, a Uddalaka, uses nine examples, from 8th to 16th, what are those examples? I am not going to elaborate, I am going just to remind you, in the 8th section, Shakuni Drishtanta, a bird tied, tied to what? That Sat, your being, it tries to fly away, this side, that side, but then, it doesn't find any peace of mind, because just as we find, unimaginable, peace of bliss and happiness, in our Sushupti, because at that time, we are nearest to our own self, so in the 8th section, Shakuni Drishtanta, Shri Ram Krishna also, gave that example, and a beautiful song, as I mentioned earlier, what is it? And in the 9th section, Madhu Drishtanta, honey example, what is it? The bees, honey bees, go and collect from, billions or millions of, different flowers, the nectar, bring, digest, make it honey, once it becomes honey, what is called, I am from that flower, I am from the other flower, that notion is completely gone, and to reinforce this one, in the 10th section, what is called, Nadi Samudra Drishtanta, as different rivers, flowing from different directions, they all, they fall into the ocean, and merge in ocean, they lose their, names and forms, just as we lose our names and forms, in Sushukti, and so, they acquire only one identity, ocean, each one will not say, I am the ocean, I am the ocean, no, you have to understand, ocean alone is the Sathyam, Brahma Sathyam, all these, Ganga, Yamuna, Saraswati, is not the truth, then, 11th section, Priksha Drishtanta, example of a tree, so long as the life is there, that is, there is Prana, Prana is there, Atman is there, that is, Sat is there, and you cut it, so, only the physical tree will destroy, get destroyed, but, the Prani will go, maybe, it will be born, in the form of its seed, into another tree, and then, in the 12th section, the example, just as, the seed of a Banyan tree, not visible, invisible, but, this whole visible, concrete universe has come, from that Banyan tree, and in the 13th, just as salt, completely, become one with water, you taste, then only you understand, that is to say, even though, Sat is everywhere, but, it requires Shastra Pramana, and no other Pramana, just as, the salt is, proved only by the, Tangu Pramana, then 14th, so, a person, completely blind-footed, brings, this is to show, that only, a person, who gets, a right teacher, he alone can reach, self-knowledge, and then, in the 15th section, dying person, this is to show, the difference between, a person, who realizes, I am Brahman, will have no rebirth, but, a person, who is not, a realized soul, a Nagnani, he will have to, come back, and then, in the last one, we have seen, this, those who hold on to truth, even though, temporarily, they may be suffering, ultimately, truth will protect him, so, with this, the 16th chapter is over, but, the 6th chapter, is a model chapter, to illustrate what, the Shatlinga, what are the Shatlingas, Upakrama, Samhara, Abhyaso, Apurvata, Phalam, Artho, Arthavadho, Upapatti, Chalingam, Tatparyanirney, how to know, what is the essence, of any scripture, for that matter, and for that purpose, our teachers, earlier teachers, have stumbled, or discovered, that marvelous, 6 ways, to prove, this is the essence, of any scripture, and that is called, Shatlinga, Shat means 6, and Linga, means 6, Shatlinga, Shat means 6, Linga means, the characteristics, that is, first, Upakrama, that is, the beginning, a good writer, always tells, this is the beginning, Upasamhara, and then the person, also ends, this is what, I promised to, write, or teach, this is what, I taught, or wrote, and then, both will be there, then Abhyaso, the same truth, is repeated, again, again, Apurvata, this knowledge, of Brahman, cannot be obtained, by any, Anatma, Gnanam, it can be only, obtained by, Shastra, Upanishads, Vedanta, nothing else, then Arthavada, this, Brahma Vidya, is extolled, by, because, that is the only way, to create a desire, that you, you will get, infinite happiness, Bhuma Sukham, which we will talk, in our next, class, so that is, and Upapatti, Upapatti means, reasoning, yes, see, everything is changing, the moment you think, you are happy, and you are, that changes, into unhappiness, etc., these are the six Lingas, I have come across, and this particular, Upanishad, is most marvelous, by, telling, by describing, these six characteristics, to get, the real, essence of, any, the real, essence of, any, scripture, so, that is why, that, beginning itself, is it there, so, that which is, not known, by any worldly means, will be, obtained, only by, Veda Pramana, that is the only way, what is that, essence of this, entire, sixth chapter, and once he understood, he did not ask, that is why, the Upanishad itself, describes, Vijagnav, he understood, Vijagnav understood, understood means, he realized, so what did he realize, this, sixth section, of the sixth chapter, called, Sadhvidya, is complete, Om Shanti, Shanti, Shanti, Hari Om Tat Sat, Om Jananim, Shardam, Devim, Ramakrishnam, Jagadgurum, Pada Padme, Tai Osaritva, Pranamami, Mohur Mohur, May Ramakrishna, Holy Mother, and Swami Vivekananda, bless us all with Bhakti, Jai Ramakrishna,