Chandogya Upanishad Lecture 50 on 10 November 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad, after completing the 6th chapter, we have entered into the 7th chapter. The main purpose of the 7th chapter is to indicate that there is the highest happiness is called Bhoomananda and that Bhoomananda is our very nature. That is why we are all seeking only Ananda. But wrongly we are seeking, thinking that we get Ananda in any object that we like. So even if we do not like some object, by avoiding that object, we are getting happiness. And by liking some object, by obtaining that object, we are getting happiness. So to be and to know and to have unbroken bliss, that's our nature. And here in the 7th chapter, it is called Bhoomavidya. How to attain that? When we say Bhoomananda, Atmananda, Brahmananda, same terms. But when we say Bhoomavidya, like Atmavidya, how to obtain that? What is that knowledge? How to obtain that knowledge? That is the subject matter. In the 6th chapter, we have seen it dealt with one of the Swaroopalakshana Brahman called Sat. In the 8th, we are going to discuss the Swaroopalakshana, second Lakshana, which is called Chit or knowledge. And in this chapter, we are going to discuss about or this Anathkumara is going to teach to his apt disciple Narada about Ananda, which is called Bhoomananda. Bhooma means unlimited, greatest. That is Brahmananda. Now the speciality of this, this is purely psychological explanation. What does it mean? As we have studied in the Mandukya Upanishad, merge the waking, which is the effect. And every effect must have a cause. And the cause of the waking is subtle body. The cause of gross body is the subtle body. And the cause of the subtle body is the causal body. That is how merge the grossest in the subtler, its cause. Merge the effect in its cause and merge that cause, which now becomes an effect in its turn into its cause. We have also seen in the 6th chapter, three elements instead of five of the Taittiriya model. So it is Prithvi, merge Prithvi or Annam into Jalam or Apaha. And then merge Apaha into Tejaha or Agni Tattvam. And then merge the Agni Tattvam into Atman. This is the process. This is one point. Merge the effect into its cause. Go on merging until there cannot be any other cause. That is called the ultimate cause. And that is called Brahman. Next point we have to discuss. Very important point is that at the beginning, everything other than Brahman is called Anatma, is called Mithya, is called unreal. But that is only for the beginners in order to generate dispassion or Vairagya. But if the cause is real, effect cannot be unreal. Milk is real. Curds is not real. Wood is real. Furniture is not real. Gold is real. Ornament is not real. That is unreasonable and it cannot be accepted. It is irrational. If the cause is real, the effect is nothing but manifestation of the cause only. So that is an important point. But we should not forget what is the nature of this effect. What is the nature of any furniture? Wood. What is the nature of any ornament? Gold. But what are we doing? We have forgotten the gold. We are fascinated with Nama and Rupa. That is how this Upanishad starts a teaching by Sanat Kumara. Everything is Nama only and everything that is a Nama. So there must be a Rupa. Without Rupa, there cannot be any Nama. Like that it starts. So everything is real. The whole universe is real. Sarvam Kalvidam Brahma. There cannot be another reality called this world. So when we say Jagat Mithya, it means Jagat is Brahman only. But until we become Brahman, we cannot understand the world is also Brahman. This is a fundamental psychological law. Whatever we are, what we think is real and we see everything else also in that light only. For example, if I think my reality is the body, I only perceive everything in the light. Everything is a body. But if I think I am in me, the reality is thought, mind, then I will look upon everybody as thought only. So this is the psychological fact. Whatever I think is real, my reality defines the reality of whatever I am experiencing it. If we reverse this law, what happens? If we say Jagat is Mithya but I am Satyam, a contradiction will come. But that should not come because there is no correlation between truth and untruth, real and unreal. If I am real, world also is real. If the world is real, I am also real. Each reciprocates, strengthens each other. This is the dependent factor in the subject and object. Without object, there is no subject. Without subject, of course there is no object and that is what mainly in this chapter Sanat Kumara is going to teach. Everything is nothing but Brahman and you are that Brahman. This is the goal. How to reach that goal? So ultimately, this chapter is expounding Bhumananda, Brahmananda or Atmananda. Now one of the biggest questions is that where is this Atmananda or Brahmananda? If Brahmananda alone is there, I should be able to see it. Am I experiencing Brahmananda? Yes, there is no other source of Ananda excepting Brahman. But why am I not able to see this Brahmananda just as I see a suite or a furniture or an ornament? That is as an object because objectification really means limitation. Form is limited, name is limited and object is limited. Another name for limitation is called object. So I the subject is constant and every object comes and goes. That means it changes but I do not change. I see a table, I see an ornament, I see a cow, I see a man. Whatever I am experiencing, this unchanging continuous I-consciousness is there but objects are changing. So what is the point? This Atmananda, you are that Atmananda. What does the scripture tell to this question? Where is this Atmananda? Don't search for Atmananda because it is like a musk deer searching for the source of musk. It is itself. So I am searching for myself but am I really searching for myself? In the beginning, no. I am only searching for my limited self, my body, my mind, etc. So the answer to this question, why am I not crystal clearly able to see Atmananda as I see another man, another tree, etc. because the self cannot be seen. For that the scripture gives a beautiful example. We can see everybody's face but we cannot see our own face. So if we want to see our own face, then we have to bring a mirror and then see the reflection. If we stand in front of it, if light is there and the mirror is clean, then we see the reflection. Oh, this is how I look. What is a photograph? It is only a representation, that's all, like the reflection. Just like that, Atmananda, all the time I am there. I know my face is there but I cannot see it. So if we apply this analogy, all the time what am I enjoying? Only I am enjoying Atmananda, my own bliss. How do we know that? So when I eat some nice food, I seem to be happy. So it looks as if that food is giving me happiness. No, food doesn't give happiness. The happiness, what does the food do? It removes the curtain that stands, because of my ignorance, between my ego and the reflection of this Atmananda. Remember, mind is that only reflection. So how do we know? Shri Ramakrishna gives three beautiful, two beautiful examples. One is a camel is eating thorny bush and the thorns prick the gums of the camel and blood is coming out and the camel in its foolishness relishes and says, oh how tasty these thorns are. Not realizing the blood is coming from its own mouth, it is enjoying its own blood and God it is not going out. So this is one example. What is the other example that Shri Ramakrishna gives all the time? That in Sushupti, there is no object. When there is no object, there is no subject also. When there is no subject and object, duality disappears. When duality disappears, what remains is Advaita. And that is why, what is the proof that we are experiencing bliss or Ananda? Several times I have mentioned that one. Forgetfulness of time, space and causation is called Ananda. And intense remembrance, awareness of time, space and causation, that is called Dukkha. If when my hand is burning because of hot water and every millisecond becomes intolerable, I am acutely conscious of passage of time. Similarly, when I am waiting for a bus and I have an urgent work, I have to reach some place very urgently, we will see that every millisecond, why is not this wretched train coming, wretched bus not coming, etc. Even in aeroplanes also, we become extremely restless. So when we are unhappy, we are acutely aware of unhappiness. When we are having happiness, what happens? Time passes. Six hours. Do we experience six hours of Sushukti? The answer is no, because there is no time. You can't even say one second. But because our experience is objective experience, upon waking up, oh I slept six hours like a piece of log and I was not aware of time. Sukham aham aswapsam nakinchit avedisham. But the point we have to understand is such a bliss can never come for such a long time. You eat, it is momentary. Do anything, it is momentary. A haste to pleasure in this world is only momentary. The moment food touches, sweet or sour or whatever, it is only very momentary. Next minute it is gone. But this Sushukti Ananda continues. Remember, supposing this Sushukti continues for 60 years. There is a story of, I think, Netherlands story. Rip Van Winkle, 60 years he slept. A young man, for some reason he slept. After 60 years he woke up and he found himself an old man and then he saw the whole world has changed for 60 years. We say 60 years and then that person says 60 years passed. It is only upon waking up. We do not discuss about time-space causation during this Sushukti. So whether it is Brahma, it is said, sleeps for 1000 yugas. Is Brahma aware that I have slept such a long time? No. It is simply that time does not exist. Where time does not exist, that is called Ananda. Where there is Ananda, the counting of time does not exist at all. That is a very important point and that is why Sushukti is a grand model for this concept of Ananda. What is the model? There is no object. We think that without object there cannot be any Ananda. But then what does an object do? It acts like a mirror and then here also some wonderful concept is involved. If it is a nice food that you relish, it is a better mirror. If it is a food which is not, which is okay, that is like a middle class mirror. And if you do not like something, that is called a very unclean mirror. Some reflection is there but not at all clear. So only every object, that means the whole universe is only a gigantic mirror. And this is what perhaps Shankaracharya wants to convey to us in the Krishna Murti Stotram. The whole universe is nothing but reflection in a mirror. And what is the mirror in this instance? Our mind is the mirror. And what is the reflection? All the thoughts. And what are all the thoughts called? Nama, names, nothing else. Vacharambanam, Vikaro, Namadheyam, Mruthika, Ittheva, Sathyam. I hope you remember it from our last chapter's class. So the seventh chapter proposes to show that by following this whole universe, where we are, wherever we are standing, so there are grades of reality. It is not mithya. And another meaning of mithya is grades of reality. Lowest reality is the greatest mithya. And less gross is a slightly clean mithya, etc. or a mirror, better mirror. So nothing is unreal. The whole body is real. Mind is real. But this we will understand only after realizing Brahman. Until that time, we do not deny the reality of the world, but we transcend the limits. And this transcending the limits, like climbing a staircase that leads us to the roof, is the process adopted here. So as I mentioned this story, Narada, a great sage, knowledgeable person, walking encyclopedia, but he does not know Atman, but he was a great pundit. He mastered everything, approached and then he asked Sanat Kumara that please teach me. And then Sanat Kumara naturally, what is it you want to learn? Now you tell me what you have learned and I will tell you what you need to learn. And then he says the whole encyclopedia he recites, which we will enter later on. So and then Narada himself was a sage. Sage means highly intellectual person, medhavi, purushaha, panditaha medhavi. As we have seen in the last chapter, like in the example of the blindfolded person, he gets a teacher and he must be a medhavi and a pandita. Pandita and medhavi. Pandita is the person who can master everything. Medhavi is a person who can discriminate what he had mastered. The mere knowledge, accumulation of knowledge will not do. So Narada was such a person and then Sanat Kumara starts teaching. And as I said, a psychological process. What is this blessed psychological process? From karya you lead to karana. We have already discussed this subject. Our whole life is nothing but karana karya sambandha. We catch hold of the effect and go to the cause. So like that we are just moving from lower level to the next higher level. From there to the next higher level. And I also mentioned in Taittiriya Upanishad, Prigvali, when the prigo approached Varuna, teach me Brahman, says go and do tapasya. But this, that which is the self, what is the self? From where the whole creation has come. In whom the whole creation is living and unto whom the whole creation will return later on. That is Tat Brahma. Tapasa Brahma Vijaya Gnasasva. Tapo brahmeti, satapo tapyata. And then prigo just following the directions. Go this way. He does tapasya and then he understands annam brahmeti vijana. The whole gross universe is nothing but Brahman. But then has he reached Brahman? No. Why do you say so? Because this annabrahma is highly limited. Then he says, I am not getting what I am seeking. I want infinite happiness. But here this gives both happiness and unhappiness. That's not what I am seeking. Then is there a cause? So he approaches his father. Please teach me. I learned that annam brahmeti vijana. The whole gross universe is nothing but Brahman. Virat Brahman. And father says, eto vayi mani bhutani jayante, eno bhutani jayante, et prayanty abhisambhi shantiyate. And he goes back to tapasya. In this time he realized, what did he realize? This whole annabrahma is only an effect. And by law an effect must have its cause. What is the cause? Prana. And then gradually, prana becomes The Atma and this, that is the Anna or physical gross universe becomes the Anatma means only an effect and then he does Tapasya again. Then mind becomes Brahma, reality and that includes both the Anna Brahma, Prana Brahma. Then he realizes Vijnana Brahma, Vijnana Brahmeti Vyajanat. Vyajanat means realized, realized means this Vijnanam is Brahman, that is the truth, that is the reality. Then all the lower things are included in it but they become secondary. Then he moves from Vijnanam to Anandamaya. Is this the final? No, that's also not the final. Then he moves into the beyond that which cannot be described. So that is called Brahmapujyam Pratishtha. So everything is nothing but Brahman but limited by Maya. Maya is nothing but time, space and causation. So this is how the process continues. This is the exact process here only in 15 steps. So what are those 15 steps? From the lowest reality to the highest reality slowly you do Upasana. Just I am giving an introduction so that you know where we are leading. So first is Nama and we think Nama is the Brahman. And so long as we think Nama is Brahman we don't feel any curiosity to know its cause. Because we think this is the final. But after some time we realize Nama is only an effect. What is the cause? Walk, speech. And then gradually we start climbing. So what is the speech effect? What is the cause? Mind. What is the cause of mind? Will, Sankalpa. What is the cause of Sankalpa? Chittam, memory. What is the cause of Chittam? Then Dhyanam. What is the cause of Dhyanam? Ignanam. What is the cause of Ignanam? Balam. What is the cause of Balam? Annam. What is the cause of Annam? Apaha, water. What is the cause of Apaha? Heat, Tejaha. What is the cause of Teja? Akashaha. What is the cause of Akasha? Memory, Smaraha. What is the cause of memory? Hope, Asha. And what is the cause of hope? Life, Pranaha. And what is that Pranaha? That is called Brahman. Do not be deceived by telling that Annam is Brahman. Then water is Brahman. Ages is Brahman. And Akasha is Brahman. Earlier we have seen in the sixth. Only three elements are mentioned. Here Akasha is also added. Vayu is skipped. But memory, Smaraha, Asha, Pranaha. Here Pranaha means Parabrahman only equated with. So let us not be deceived. These are ordinary things. What is the point? The illustrations given here serve to help the aspirant. To ascend from wherever one stands. Step by step. Progressing gradually from the gross categories to subtle categories. To the highest sovereignty in self-realization. Which is beyond the instruments called Sthula Sareera, Sokshma Sareera, Karana Sareera. Beyond Chagrad Avastha, Swapna Avastha and Sushupti Avastha which is called Turiya Avastha. The method followed here however gives one a scale of values. By which each level of reality is shown to possess greater value and magnitude than the one mentioned earlier. For example, so walk, speech is greater in magnitude, in greatness than Nama, information. So like that the higher one includes the lower one. And much subtler, much more pervasive. That is a very important word, pervasive. The more subtle, the more pervasive. So this is how steps are leading. So here are a few examples just where we are going to lead. This introduction, if you listen carefully, helps us to grasp this chapter very very easily. So first is Nama. What is Nama? Information. The text begins with, we know the Narada. Sanath Kumara explains that even though you are a walking encyclopedia of knowledge, all your knowledge merely is information. Theoretical information without deep understanding. Perhaps Ramakrishna's illustration helps us. There was a great pundit and one day he needed to cross a river and he was alone sitting. Perhaps he was a stupid pundit. Nobody could really appreciate his punditry accepting. Then he wanted to show. At least this fellow cannot control my knowledge. He asked, have you studied Yakarana? This fellow was absolutely illiterate fellow. He only knows how to row the boat. He was startled. Said, Sir, what is that animal? I never heard its name. How does a person know what is Yakarana? You talk to a baby. Do you know Yakarana? You look blank. Which chocolate are you referring to? So this pundit asked a second question. Have you studied Kavya? And that fellow became even less egotistic. Even boatman also can have a lot of ego, you know. So he said, I never even heard about it, this name Kavya. Then, have you studied Vedanta? No. And with each no, the pundit's egotism started growing and growing and growing. If he was a really pundit, he would never have had this kind of conversation. Then, meanwhile, the boat reached mid-river. And a great storm arose. And the boat was about to capsize. The boatman asked one simple question, Sir, do you know how to swim? The pundit never had to swim, you know. He said, No, no, I don't know anything. So with each reply of the boatsman, the pundit was telling, One-fourth of your life is wasted. One-half of your life is wasted. Three-fourths of your life is wasted. The fourth question was asked by the boatsman, Do you know how to swim? And this fellow said, No. And the boatsman said, Your whole life is wasted. This is a marvellous story. And that illustrates for us the content of what we are going to study. But then Sanat Kumara says, Narada's, all the knowledge of Narada is merely Nama, theoretical information without any understanding. While such knowledge has its place as a starting point, it cannot lead to ultimate freedom because it remains external to one's true self. A profound truth is pointed out here. Unless you become a true pundit, obtain true panditya, information is not going to save us at all. So that is what Sri Ramakrishna says, Pundits are like vultures. You know that story. I'm not going to repeat it. So information is useless. Is it really useless? No. But it is the starting point because if you don't have information, supposing you don't have information, there is a subject called Vedanta. Vedanta means study of the Upanishads. And Upanishads are plenty. Chandogya is one of the Upanishads. You must have that beautiful concept, information. Then only you feel curiosity. Perhaps I have to study it. Perhaps it can help me. And if you analyze, that is how you are attending the classes. This is the truth. Then is there higher than information? Yes, speech. Because without speech, if somebody doesn't express, then we will not know even the Nama. As a baby, how do you know this is a dog? How do you know this is A or B? Somebody has to explain. This is the alphabet called A or B. Without speech, just imagine, nobody has the power of speech. Then this world, where it will be? What it was 10,000 years back. Not one millimeter it will progress. And speech is an effect. Speech can come only when there is thinking. That thinking is called Manas. Manana. Manana means deep thinking. Superior to speech is the mind. And it contains both speech and name. And then this Manana comes only, mind comes only through Sankalpa. If you have not determined, I want to think about this subject. Then you will never get that knowledge. So Sankalpa is greater than even mind. It is called willpower. But Sankalpa is a beautiful word, which of course we will explain in a little more detail in future. But Sankalpa will come only when there is memory. Chitta. Chitta is called memory. Chitta is called the storehouse of memory. So supposing you don't remember, you have eaten a very good sweet, then your mind will not think about it. Think carefully. Whatever thought comes to your mind, why did that particular thought come suddenly? Because you remembered something. You saw something. It reminded you of something. Vismruti has come. And then you start thinking. Memory. But memory is only an effect. But how does memory come? Because Dhyana. Concentration. Because you will have to repeat again. Otherwise students, they know everything, they have not done Dhyana, and therefore what happens? They cannot write the examination properly. Because there is no memory. Why is there no memory? Because what is Dhyana? Memorizing and thinking about it. Concentrating upon it. Again and again and again. Then the memory becomes very strong. Wonderful points. But I am only giving a foresight what is going to come. But even then Dhyana is possible only when there is a Vijnana. Visesha Jnana. That is understanding. If I do this Dhyana, then it will lead me to something greater. But greater than even this Vijnana is Balam. A weak person doesn't remember anything. Remember the story of the Shweta Ketu. 15 days you don't eat food, come back and recite all the Vedas. Nothing came to the mind. Because there was no Balam, etc. So this is just a glimpse. A short glimpse what we are going to study. Now certain key principles and progress is always hierarchical. Means what? Step 1. From 1st step to 2nd step. 2nd to 3rd. Nobody can cross these things. 2nd. No one can progress in spiritual life unless each level is mastered. Like climbing a staircase to reach the roof. That is what Sri Ramakrishna says. A person wanted to know what is the nature of the material of which the house is made of. And he doesn't understand. So he climbs. He goes to the roof. Here roof means what? Roof means the cause of all causes. Not merely. Even if a stupid fellow climbs to the roof nothing will happen to him. But by understanding the roof here means the highest cause. Causeless cause. Then he understands. The whole house is made up of the same material of that which roof is made of. That means the whole world is nothing but Brahman. But unless one reached Brahman until one reached Brahman this world is Brahman. That cannot be understood. So each level must be fully mastered before ascending to the next. In fact if we do not master just like a pupil cannot enter into the 2nd class unless he passes the very 1st class. He cannot enter into the 3rd unless he passes the 2nd class. Like that. So from nursery, kindergarten, nursery, middle school, high school, college then university, then PhD same process here also. Each level must be fully measured. Then one point may come. Lower levels are not made unreal. They are not rejected. But they are integrated into higher understanding. The lower level always is integrated into the higher. Higher level contains the lower levels also. But every level has its own validity and utility within its own sphere. And then we have to understand through this analogy the nature of reality. All manifestation that means the entire creation is ultimately one being taking different forms. Lower degrees of reality are always included in higher degrees. And nothing is lost when the absolute is realized. Most important next point practical application. Theoretical knowledge must be transformed into experiential wisdom. Each level of understanding provides freedom within its sphere. Real mastery comes through integration with one's own being. Each level of understanding provides some freedom. For example, if you know how to drive you are free to drive a vehicle and it is much better than walking etc. Then the role of understanding. What is the role of understanding? True knowledge involves comprehending both bondage and freedom. And understanding must be coupled with practical application. Freedom is proportional to the depth of our understanding. These are some of the important points. So the Upanishad emphasizes that spiritual progress requires a systematic approach where each level of reality is fully understood, mastered before moving to higher levels. And the Upanishad also stresses that ultimate freedom doesn't come through mere accumulation of knowledge but through the progressive integration of understanding with one's being culminating in the realization of the Universal Self. A small illustration from Sri Ramakrishna. There was a king. You devotees of Sri Ramakrishna and you who are accustomed to study the Gospel of Sri Ramakrishna must remember all these points. There was a king. He wanted to study Bhagavatam and he employed a pundit and the pundit will come every day. He was a real pundit and he will explain everything. At the end, he asks, O king, have you understood? The king understood from the very beginning the essence of the Bhagavatam. What is the essence? That we are devoted to Hari and develop devotion and reach Hari and be with Him, be united with Him. But the pundit did not understand. So every night, from the very first night, O king, I explained, have you understood? And the king's usual reply was first you try to understand and then come and teach me. And the pundit, first he thought the king was making fun. Later on, he started whether what is the point. The king is very sincere, very devoted, but every day he is replying, asking me, you understand. Am I missing something? That day, his life became transformed. Am I missing something? And then he earnestly prayed to God. He must have been a real, sincere sadhaka. And then, O Lord, I do not understand why is the king questioning my knowledge. I have studied many commentaries and I am a great teacher, explaining simply, but still am I missing something? And then he understood. What is the essence of the Bhagavatam? The king seemed to have understood at the very beginning that if you have really understood Bhagavatam, everything else is unsubstantial. God alone is substantial. Surrender yourself to Narayana and He is the only saviour. There is nobody else. And that day, he became enlightened and then he said, O king, I understood Bhagavatam. I cannot teach you. Please employ somebody. Most marvellous stories we have to understand. So, the ultimate Mukti doesn't come through accumulation of knowledge, but through the progressive integration of understanding with the Self, Atman, culminating in the realisation of Universal Self. Not only I am Brahman, the whole world is also Brahman. So, this particular Upanishad starts bringing together two of the greatest, great teacher and great disciple, together. And as I said, in the 7th chapter, Brahman is called Bhooma. Bhooma means the Infinite, the Limitless. And as I mentioned, Bhooma has two meanings. One is called Ananta or Infinite. Another is called Ananda or Brahmananda. So, the 6th chapter, the Sadvasthu is described. In the 7th chapter, the Ananda characteristic is being discussed. And in the next chapter, the Chidvasthu is going to be discussed. So, in the entire universe, there is no Ananda. It is only from Brahman, whatever Ananda we get. But if we cling to the normal objects, that is what he concludes. Alpe na sukham asti. Alpe sukham asti means Alpe, that which is limited. Sukham na asti, there is no happiness. And thereafter, the Upanishad tells how to attain to that state. And very interestingly, as I mentioned earlier, Sushupti is a great model for Atmananda. Why do I say so? Because we think without object, we cannot obtain Ananda. But Sushupti crystal clearly points out no need for any object. Where there is absence of object, there is also automatically absence of subject. So, that is called Ananda. Ananda means beyond the limitations of time, space and causation. Do not expect excitement, which we call Sukha, pleasure. But Vidyaranya, he has written a beautiful book called Panchadashi, consisting of Panchadasha Adhyayas, 15 chapters. And the last 5 chapters convey this idea. And these chapters are very aptly titled as Brahmanande Yogananda, Brahmanande Atmananda, Brahmanande Advaitananda, Brahmanande Vidyananda, Brahmanande Vasayananda. This is just for those who are interested. So, this is the essence. So, this 7th chapter is divided into 26 khandas. As I mentioned earlier, in the whole Chandogya, 1st to 5th chapters are gradations of Upasanas, many Upasanas, describing the nature of the world and the sufferings that are the result. The real Atma Vidya starts only 6th, 7th and 8th, dealing with Sat, Ananda and Chit. And this 7th chapter is divided into 26 sections, khandas. Each section, of course, is divided into some mantras. So, first of all, we will enter into the 1st section in today's class. Upanishad introduces a Guru and a Sishya and Brahma Vidya is given in the form of a dialogue between Guru and Sishya. Who is the Guru? Sanat Kumara, the spiritual son of Brahma. And who is the disciple? Narada. We will just enter into this. This long introduction I have given should help us, if you have listened it, otherwise go through it again. And that will make you say, Oh, this is the essence of 7th chapter. If you can keep that in mind, every sentence of the mantra becomes meaningful. Now, I will read out the 1st mantra. In this 7th chapter, 1st section, 1st mantra. Om. Narada approached Sanat Kumara as a pupil and said, Venerable Sir, please teach me. Sanat Kumara said to him, Please tell me what you already know. Then only I know what to teach you. I shall tell you what is beyond. And Narada approaches Sanat Kumara properly. This is the Shankara commentary. Properly means what? According to Shastric rules. What is Shastric rules? That Samit Panahi, that is, with complete self-surrender, I am ready to burn my own opinions and I am ready to make way, to make room for your opinions. So Sanat Kumara replied, Please, first of all, I am willing to teach you. But let me know what you know so that I do not need to repeat it. And then we are going to get into a beautiful dialogue, a very, very indescribably crystal clear dialogue. Now we enter into the second mantra. What is the second mantra? In answer to the question of Sanat Kumara, Narada is telling what he had already mastered. As I said, he was a walking encyclopedia of Vedic knowledge, which includes everything, Paravidya and Aparavidya. But Paravidya, not as a matter of realization, but as a theoretical knowledge. Remember that time. This is the answer Narada is telling to Sanat Kumara in answer to his question, What do you already know? And then he says, Vidanaam Vedam, Pitriyam, Prashyam, Daivam, Nidhim, Vako Vakyam, Ekayanam, Deva Vidyam, Brahma Vidyam, Bhoota Vidyam, Kshatra Vidyam, Nakshatra Vidyam, Sarpa Vidyam, Deva Jana Vidyam, Etad Bhago Adhiyam. There are so many things. I think you understood. I have to be brief. Otherwise, the gurus will try. As some of the devotees come to me, and the interview is for 45 minutes. For 43 minutes, it is only the question. Explaining the question. And then they say, Swamiji, I am so grateful. Your teaching has enlightened me totally. And then they make pranams. And then, I am also happy. I need not open my mouth. What was Narada replying? Venerable Sir, I know the Rig Veda, Yajur Veda, Sama Veda, Atharvana Veda, as the fourth. So, Rig Veda, Yajur Veda, Sama Veda, three. Atharvana Veda, the fourth. And then, I know the Itihasas and Puranas. Ramayana and Mahabharata. And the ancient lore Itihasas, as the fifth. This is called Panchama Veda. Mahabharata especially is called Panchama Veda. And the Veda of the Vedas. That is Yakarna. Sanskrit grammar. I will explain to you later on. And then, the rules of sacrifices. By which the Pitrus, means are gratified. Then, the science of numbers called Rashim. Then, the science of interpreting portents. That is, if the cat passes from the left to the right. Or, if a crow crows before journey, these are called Daiva. And then, the science of time, logic, ethics, etymology. Then, Brahma Vidya. Brahma Vidya means, all the auxiliaries to understand. Here, Brahma means, not Brahman. Brahma means Veda. Veda Vidya. To understand Vedas, we have got six short Angas are there. Like the Siksha, Kalpa, Niruktha, Chandas, etc. And then, I also know, what is called, how to do the science of elemental spirits. That is here, it is called Bhutika Shastra. That means, the physics, the chemistry, the zoology, the ornithology, etc. And then, Kshatra Vidya, the science of weapons. Then, Nakshatra Vidya, astronomy and astrology. And then, the science of serpents. That means, the science of how to cure poisons, various poisons. And then, Deva Jana Vidya, means all the aesthetic sciences, fine arts. All these, I know, venerable sir. I have mastered. So, that is what he wants to tell. So, very briefly, I want to say. First of all, he said four Vedas. Rig Veda, Yajur Veda, Sama Veda, Dharvan Veda. Then, Vedana Veda. That is called Vedic grammar. There are two types of grammars. That is, one is Laukika, another is Vaidika. Vaidika Vyakarna is very useful to understand the Vedanta. Vedanta, that is Upanishadic and Vedic mantras. Laukika is useful for understanding Laukika knowledge. Then, Daivam. Daivam means the capacity to predict the future based on various indications like the meteors falling, etc., etc. Future prediction is called Daivam. Vako Vakyam. That means how to understand a particular sentence by Tarkashastra. There is a science of logic. All these are called Aparavidyas only. But further, Aparavidya is called Avidya. Paravidya is called knowledge of Brahman. So, Narada is enumerating what he knows. Rashim. Rashim means mathematics. Ganitashastra. Then, Daivam. The capacity to predict the future from various indirect indications. Utpaka Gnanam. Daivam. Nidhim. That is by just without digging, earth. How to know where copper is lying, steel is lying, and plutonium is lying, and then gold is lying, diamonds are lying, like Aladdin lamp. Without digging. Because after digging, we also know. Without digging, the capacity to know is called Nidhi Gnanam. Ekayanam is called Neethi Shastra or morality Dharmashastra. Deva Vidya. That is as I said, Deva Vidya means Shankaracharya says Nirukta Shastra, etymology and Siksha, Vyakarana, etc. Brahma Vidya. Here, Brahma means Veda. How to understand Vedas? Vedic Sanghas are there, like Siksha, Vyakarana, Nirukta, Chandas, etc. Then we have got Kalpa. Kalpa means etymology, sorry rituals mentioned in the Vedas. Chandas means knowledge of Vedic meters like Gayatri, Ushnik, etc. All these are called auxiliaries to understand Vedas. Then Bhoota Vidya. Bhoota Vidya means the material sciences like physics, chemistry, etc. Kshatra Vidya means science of archery or warfare. Anything that helps us. Nakshatra Vidya. It includes both astronomy and astrology. Sarpa Vidya. Knowledge about various types of poisons and how to neutralize them and may bring a person back to life. That is called Sarpa Vidya. That is also called Garud Vidya. Then Deva Jana Vidya means all the fine, 64 fine arts. All this knowledge I mastered. It is sufficient for our purpose if we take the subjects listed here as representing all the knowledge that was existing at the time of Narada. That means he was a walking encyclopedia. What is the point? His extensive knowledge could not make him happy, peaceful. Therefore, he has got a restless mind. Therefore, there is no Shanti. Therefore, he approached Sanat Kumara and Narada himself understood through self-objectification this is all completely useless. This is what Sri Ramakrishna means. I don't want this Chal Kula Vende Vidya. I want that by which I can be eternally happy. We will discuss these marvelous subjects in our next class. Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Saritva Pranamami Mohur Mohu May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna