Chandogya Upanishad Lecture 51 on 16 November 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad and especially the 7th chapter which expounds what is called Bhumavidya or Brahmananda or Atmananda. And here the teacher is Sanatkumara and Narada is the Sishya. Guru is Sanatkumara. Narada is the Sishya. And then we have seen the story Narada approached Sanatkumara. Please teach me. Sanatkumara in reply said, now you tell me what already you know. And Narada listed practically every type of knowledge that was available during his time which means he was an encyclopedia of knowledge. But he says, I am only a person of information. All this is words, nothing but words. Information means words only. How did he know? Because many people become very proud. The longer the title, the smaller the font in the visiting card. Now Narada says that even though I am the master of all this knowledge, I do not have Shanti, peace. I am on the other hand Shochami, I am grieving. Now that is the important word. Grieving. Arjuna, Vishada, Yoga. The very first chapter. Arjuna was grieving. Not in the beginning. He gave a big lecture to Krishna. Only in the second chapter, at the end he realizes and until that time Krishna never opened his mouth because if somebody is not assenting to what you are speaking, then you pause and say why is this person not reacting, not responding. Then you understand there must be something wrong. If someone is keeping quiet without joining in the conversation, then you have to realize there is something wrong. And Arjuna realized it and then he reflected back. Krishna acted as a mirror. So a most miserable face proclaiming loudly, I am the happiest person in the world. But Krishna acting as a mirror and nobody can deny what a person is looking at the Pratibimba, reflection. He realized. Then he was also enlightened. In the presence of light, things get revealed. In the presence of Bhagavan, Bhagavan means Gnanavan, things get revealed. He understood there is something seriously wrong. I was mistaking. Then he said I am taking refuge in you. And then only in the eleventh shloka and then the very first words are very telling words. It says that Ashochyaan Anmashochastra. If you are as wise as you have just proclaimed in the form of giving me a lecture, then you should have been a happy person. But on the contrary, your face shows that you are deeply affected by misery, suffering, vishada. So a wise person is one. A really knowing person is one who never undergoes any type of misery. Na Panditaha. And then the whole Bhagavad Gita is an exposition. And strangely, beautifully, it ends that you surrender yourself to me. What will I do? All your suffering will disappear when I try. Does the suffering really disappear? No. There is really no suffering. But you are thinking you are suffering and that wrong thinking will be replaced by right thinking. Avidya will be replaced by Vidya. Agnanam is replaced by Gnanam. And Gnanam will be replaced by Vignanam as Ramakrishna says. Narada was wise enough to understand Ahamsochami. I am miserable. And miserable means fear. We are miserable. Am I going to lose my job? Am I not going to get what I desire? Am I going to be diagnosed with cancer? So every second is a misery. Do we feel our misery? No, we don't feel our misery. Why is it? Because of Agnanam. Because Maya covers up and says, just like they say an ostrich being chased by a prey animal, it just buries its head in the sands. So like that we bury our, cover our eyes and say, I am perfectly okay. Where are you okay? I am in my house. I am in the basement. I am locked up in a cupboard. No fear is there. But then death will come at any time. Not only death, misery can come. Fortunes can change. Disease can come. Anything can happen at any time. That is why you must have noticed whenever I ask people, so far I am okay. That is how it happens. So Narada having mastered, he understood through self-analysis that I am the master no doubt, but it is only empty words. Those words have not become a matter of realization. Even he knows. He studied Upanishads. He knows it. But it should come through Sadhana and this chapter is a most marvelous chapter taking one step by step through 15 steps, 15 Upasanas. What is an Upasana? Taking a support, each one leading to the next higher identification. For example, starts with Nama, name and what is the cause of name? It is the speech or Vagindriya or the organ of speech. And how can our mouth speak unless the thoughts are there in the mind? And how can the mind really think unless there is a Sankalpa? And how can there be a Sankalpa unless there is a strength behind it? So this is how each grossest thing is made. First you become one with it. That means what? Most marvelous psychological truths are being expounded towards here. For example, this is what nowadays in the English language and they coined a new word. It is called walking the talk. Then we are all talkers. So talking means what? So I just take something and I try to understand in my own way and I try to express it in my own way. But I have not really tasted anything of it. For that there is a beautiful saying in Sanskrit. A donkey is used to carry a heavy bundle of sandalwood. It only knows the weight of the sandalwood but not the fragrance of the sandalwood. So the real thing will not come. But you know I am giving you a quotation from Thakur's life, Ramakrishna's life. There was a great Pandit. He was called Pandit Gauri. He was really a wise person and he used to do Upasana of the Devi. And through Devi Upasana he got certain boons. He can never be defeated by any opponent in any debate. And he used to do Tantric Sadhaka. He used to do now and then very frequently Homa. And that Homa goes on nearly one and half to two hours and all the firewood he keeps and puts it in a particular way in a triangular form etc. And crossing the triangular form in any layers. If you have ever noticed a Homa in any one of our Ashramas, you would know what I am talking about. So he used to stack them and then he used to pour Ghee and he used to light them up on his left palm and hold it up for nearly one and half to two hours and with the right hand go on offering. You try even to stretch your hand and put, you won't be able to succeed. That is possible only by the Divine Grace and he obtained. But our important point is he used to worship like Sai Ramakrishna, his own wife and the Divine Mother. Certainly he progressed in spiritual life because he begged the blessings of Sai Ramakrishna. I wish to die in Varanasi and finally he came to Varanasi. He died and it's our faith he obtained Mukti. His very capacity to desire to die in Varanasi is the Divine Grace and then he came. How many Pandits are able to do this? The essence of scripture says a man you have to become free, you are caught in a net, a bondage. You try to free yourself. How many Pandits are able to do it? That is the essence of what we need to do here. We know only words. Words means information. This is what we are going to come but I want to give a little bit of introduction. So in the 7th chapter proposes to show that by following the grades of reality starting first from name and ascending to prana in 15 steps. A man may reach the same ultimate truth, not may reach, he has to reach following the same steps. There is no jumping. So designed as Brahman that is the ultimate reality. What are those grades? This 7th chapter is 15 grades or I would like to call it 15 steps leading to the roof. Here roof means Brahman. So Sanath Kumar has instructions on Bhuma Vidya. What is Bhuma Vidya? Bhuma means infinite. Bhuma means limitless. Vidya means knowledge that which leads us to become infinite. What happens in the infinite? The subject and object and all the divisions, all the differences, all the diversities, everything becomes completely one. But we have to, we are forced to use the word one because in that state like Sushupti, in that ultimate state of realization, we don't say Aham Brahmasmi. We don't say Ekam Sat. We don't say Ekam Evadvitiyam. These are only in the state of Ajnana or through the help of the mind and walk and words. So the illustrations given here serve to help every spiritual aspirant to ascend from where he stands. Where do we stand? Mostly in Nama. Nama means information. But don't think information is wrong. Information is the very first step. Just as we cannot transcend, go to the second step without standing on the first step. So without information the question of progress or going up or higher or to greater subtlety doesn't arise. So step by step and how many? 15 steps. Progressing gradually from the grossest category to the subtlest category and ultimately to the highest severity in self-realization which is of course beyond sensory knowledge. So the method followed here gives one a scale of values. What are those values? Each level of reality. Mark carefully, listen carefully. When you study Advaita Vedanta it is shown that everything is Mithya. That word Mithya is not really correct word. But it sums up, if we understand it, the definition properly. What does it mean? First of all Mithya is non-existence. I am giving up something that doesn't exist and I am holding on to something which exists. That's not the idea. Mithya is the lowest manifestation of the highest reality and this reality manifests in several grades. If we take a shorter course like in Mandukya, the waking state, dream state, dreamless state. If we take Taittiriya Upanishad, Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha, Anandamaya Kosha. So these are not unrealities, these are the lower realities. Everything is real. Sarvam Kalvidam Brahma. Brahman means reality. So each step of reality is shown to possess some power. But then when we really understand, identify with that reality, then a new vista, a new vision opens up. And greater value and magnitude than the one on which we are standing or with which we are identified reveals itself. And then natural desire will be there to go to the next higher because that is the law. Every person who ascends to a higher reality obtains higher Ananda. Higher knowledge, higher Ananda are synonymous. Knowledge is happiness. Happiness means knowledge. So when a person reaches the next higher level of reality and that reality has its own value, its own power and its own manifestation, so the man becomes master of that particular state of reality. But when he completes this Upasana, Upasana means to know that I am this. I am the Nama. Next Upasana, I am the Vagindriya. Next Upasana, I am the Manaha, etc. And then slowly, slowly the next higher vista realm opens up. Only then it opens up, which means it is higher type of happiness. In Taittiriya, this is called Ananda Mimamsa. What is Ananda Mimamsa? Every Loka is a higher step and every higher step includes everything in the lower steps and much more than the sum total of everything that is obtainable in the lower steps. Until at last, the highest, it is not a step, it is a roof, magnitude, the greatest value, which is called Bhuman or Brahman or Atman. And to give a little sample, the very first thing is called Nama. Sanat Kumara, after hearing what Narada had to say, says, you just now told me, you are the master of all these subjects and all these things are nothing but Nama. Nama means information. And for that, I am going to give an example of Sairam Krishna in the Gospel given by Sairam Krishna. There was a king, he wanted to study Bhagavatam. He employed a Bhagavata Pandit and this Bhagavata Pandit was similar to Narada who studied all the commentaries. He was an expert in that Bhagavatam. That means he knows all the information, words. Words means information. Nama means words. Words means information. So, he used to expound and very nice expounder and then at the end of the class, there used to be a clash. So, the king used to ask, you better study once more and then come and teach me. So, the Pandit said, did I miss something? Did I misinterpret something? He again studied all the commentaries and the next day he went. But the same thing repeated for a few days, you better study, you better study, you better study. Then the Bhagavata Pandit said, I have exhausted studying the commentaries. But what is it that I am missing? For the first time perhaps, he prayed wholeheartedly to God. He was already a devotee but not much progressed in spiritual life. So, he prayed, O Lord, the king says that I better study and then the king acted as an awakener like Tulasidas's wife acted as an awakener, like Bilvamangala's wife acted as an awakener. Am I missing something? What is the real meaning of, not these commentaries, what is the real meaning? Tattparya, antaha, tattparya, antarartha, inner meaning, like parable. Bhagavatam is like parable. Every Purana is like a parable only. I mentioned it many times. So, please reveal it to me with great yearning. And then Lord revealed. The Bhagavata says, O man, the life of man is a kshanabhangura, momentary, like a bubble. You better devote yourself to God before the life is extinguished. You better realize God. Then only you will be safe. Otherwise, you will go to destruction and again you will have to be reborn through all these. Even garbhavasa in our Puranas is described as one of the worst things in the whole world, highest suffering. Then the Bhagavata Pandit understood the essence of Bhagavatam like the essence of Sri Ramakrishna's commentary of the Gita. You repeat Gita, it ends up with tagi. Gita becomes reversed tagi. Tagi means tyaga. Tyaga means man, you do not be attached to anything, be attached, develop devotion to God. Finally, that is the only reality. Everything is a temporary reality. So, Bhagavata Pandit understood by the grace of God and here we have to add, the king acted like an awakener, like a guru, we have to so to say. Like Tulasidas used to salute his wife that because of you I have come to my senses. Below Mangala, also same thing. So, any puny incident, it can be anybody, even a child can awaken us. Like a great Rishi, Satyakamajabala, who was sent to tend the cows and then many years passed, he was completely doing Karma Yoga, merged in Karma Yoga. His mind became pure and then the Antaratma reflected in the form of Agni and three birds. When he reached his Guru's ashrama, he was a fully enlightened person. Swamiji had given a beautiful commentary upon this legend in the Upanishad. Now the point is, Narada was like that. But Bhagavan's grace had come, he understood this is not true. Then Sanat Kumara, he said whatever you know is Nama. That means what? Information. Now comes the crucial understanding. It is information but you act according to the information. What does that mean? That is called walking the talk. That means practicing what we talk. That is called Satyam. So, Satyavachana and then Satyanveshana will come. So, how it comes? We will of course explore. Here I am only giving a hint. As soon as a person becomes one with Nama, it no longer remains an information, it becomes an awakener. Oh! Satyam Vada. Then speak truth. Dharmam Chara and act righteously. All this time I am chanting. Melodiously maybe. Everybody appreciates my chanting. But it is only like learned pundits. What did I gain by it? I did not get. My fear has not gone. What is the fear? The fear is called Dvitiyadvai Bhayambhauti. Anything that is a second. Bhayambhauti means what? I get fear. Fear means what? Misery. How? Suppose I come to know that there is a beautiful car and I am a lover of cars. Therefore, I have conceived a great desire. Maybe Elon Musk's latest car. And then my whole heart will be going there. So, then I want to achieve it. Is this called oneness with the Nama information? Yes. Act. I am only giving this worldly examples. But Satyam Vada, Dharmam Chara. I should not leave it as empty words. I should practice it. That is called walking the talk. So, Namam Brahmeti Upasva. This information is none other than Upanishad. So, contemplate upon it as Nama Brahma, Shabda Brahma. How does it work? Again, I am just giving a short hint. We are all Nama Brahma Upasakas. What does your Guru do? He will give you a mantra. And is the mantra only a word, only an information or have you become one with it? Only when you repeat it with wholehearted prayer and yearning, then the mantra awakens. That is called Mantra Chaitanya. And that is the purpose of the Guru giving the mantra. And we have to hang on to that vehicle called Mantra Chaitanya and it will take us to higher and higher and still higher levels of realization. And that is what we study in the life, in the biography of the way of the pilgrim and the pilgrim continues. Beautiful concepts. So, Narada is asked and here it is not said, but Narada practiced it. He must have practiced it. Then how do we know? He says, Sir, whatever you instructed me, I have practiced and I have realized. Now, is there higher than Nama? Yes, yes, there is higher than Nama. What is it? Vak. What is Vak? So, Vak means the organ of speech. What is it? Suppose, you go to a teacher and you want to learn music and then he shows you the textbook of music. Read it. What will you learn? Only information. This is called Gopali Raga. This is called Mohan Raga. This is called Stupid Raga. Like that you go on getting the names. But if you want to learn, this is called in India, Gharana. Gharana means one particular tradition from a particular great singer, whether it is Jaipur Gharana, Delhi Gharana, Lucknow Gharana, etc., etc. So, you have to learn from a Guru only. So, then Vagindriya. Suppose, the Guru keeps quiet. He doesn't express. Do you think any one of us have any chance? If the Sanat Kumara has not opened his mouth and taught to Narada, then nothing would have happened here. If Shri Ram Krishna had not opened his mouth, a gospel would not have been there. What do you think Yama would have written if Shri Ram Krishna did not speak? And then if Swami Vivekananda did not speak, we would not have the complete works of Swamiji. Like that, the expression through which information comes to us even before our birth, even when we are in the form of the fetus in the mother's womb, that is called Vaak. Vaak. The mother also lullabies and we hear. We get, I am safe. My mother is there. So, you contemplate Vaak as Brahman. Vaak Brahma. First Nama Brahma, then Vaak Brahma. And then he must have done it, approached it because Sanat Kumara will not instruct until he had completed that course. Why? Because Narada would never understand the very common thing. If a person, if a child doesn't pass, let us say, 6th class in the high school, he will not be promoted to the 7th class. Only after mastering 6th class, at least 3rd class if not 1st class, not failure. And then he will be admitted and then in course he will have some modicum of understanding. But if he is a 1st class student, his understanding is much better. Narada was 1st class student, Narendra was 1st class student, etc. So, then is there something higher, faster. The cause of all information is Vaagindriya. The cause of the Vaagindriya is the mind. Mind means here, it is the Sankalpa or deep thinking, etc. Then you contemplate Manas, mind as Brahma. He must have done that. Like that we have to understand. So, is there any greater than the even Mano Brahma, Mano Brahmeti Vyajanat. Yes, that is called Sankalpa. Why? If you observe your mind carefully, when you are thinking a particular subject, for example, you are thinking deeply, you are researching on cancer. Of course, I am not talking about the students who are researching, but you are researching. Why? So, someone in the family has been diagnosed with cancer and what degree of cancer, what stage of cancer, 1st stage, then what type of cancer and what is the present knowledge about the cancer. All that you do. Why? Because you have taken a Sankalpa, a determination. I must get information about this and so your mind generates those thoughts. So, you observe when you are hungry, Sankalpa will come. I must think about food. When you are thirsty, Sankalpa will come. I must drink water. Simply you are not going to think about water unless, of course, you have been forcefully drowned. An attempt was made to drown you either in the bathtub or in a river. That's a different issue. So, like this, higher than that, higher than the mind is Sankalpa. Higher than the Sankalpa is Chitta. What is Chitta? Memory. Chitta is well known as one of the four parts of the mind, Antah Karana, that is inner instrument, that is called Manaha, Chitta, Buddhi, Ahamkara. So, because if you don't remember, you can't think. You can only think what you remember and what you remember is dependent upon how much concentration, how many times you repeat it. That is called Dhyana. This is beautiful way, step by step. So, what is the grossest thing? Information. What is the subtler than that? That is called Vagindriya. So, this is how the 7th chapter proceeds. It's taking each earnest yearning, spiritual aspirant from the grossest or lowest manifestation to gradually higher or subtler and still subtlest manifestations until the person reaches. What is the process? Karana, Karya, Samandha. That is we are at the level of the Karya or effect and every effect must have a cause and then take one to that immediate cause. In its turn, it becomes the effect. The second step, first it remains as cause, then it becomes an effect and that effect must have its cause. The third one becomes the cause. Then in its turn, third one becomes the effect. Like that, until finally the final cause, causeless cause, that is called Brahman is reached. This is how we will have to slowly progress. So, here are some key principles. We are taught how to progress in a hierarchical manner and then even Narada taught Palmiki, Ratnakara, your mantra is Maraha and then go on meditating. We don't know what they taught but at each stage, this Ratnakara must have been taught. Finally, he emerged as a Naira Brahman and then he came out of the huge anthill had grown around him. That's why it is called Valmiki and he who emerged as a fully realized soul is called Valmiki. So, we are taught how to progress in a hierarchical manner. No one can progress in spiritual life unless each level is mastered like climbing a staircase to reach the roof. If we have not kept both our feet on the next higher step, we cannot raise one leg. Keeping one leg in the first level, first step and making it on the third or fourth step, that is not a very practical thing at all. So, every level must be fully mastered before ascending to the next. So, we must know that any of these lower levels are not rejected. It is not rejecting, oh that was Mithya. No, it is included in the higher one. Rejected means completely left out. There is nothing to left out because everything is Brahman but it is integrated into higher understanding. Every level has its own validity, utility and power. When one becomes, for example, a master of Nama, they are called professors usually and if this person is a master of many sciences, maybe physics, maybe astronomy, you can see all over the world invitations will be coming from many universities. You please come and share your knowledge to all of us. That is how people become professors and a professor derives more income, more power, more prestige, more everything. So, that is what the power of Nama. But even though a person knows many things but he must have that capacity to convey and that comes through Vahindriya. That is why there are people who are called negotiators. So, there are many people whose knowledge is extensive but some people have beautiful way to express inappropriate words. They are very effective in bringing about a reconciliation between two countries, between two religions, between two individuals, etc. and that is their power. So, a person whose power of tongue, speech, what is it that really stunned the speech that Swami Vivekananda gave at the Parliament of Religion? Is it the speech? Of course, it is the speech. But is it only the speech? No. It is the Brahman, it is the realization of God behind that speech. But then what do we understand? Suppose Arun Krishna is invited before the Parliament of Religions. What they would have seen? A peculiar posture where he is totally unconscious. That is not going to affect. People have considered him as a madcap, as a pretender or if it is much worse then he is suffering from a type of mental disease which brings about this peculiar postures and many people in India also have mistaken him for that. So, what are we talking? Every level has its own validity, utility and power or fruit within its own sphere. Why are we talking? That is what we are going to talk about in detail later on. Next, the nature of reality. We must never forget that all manifestations whatever we see either in the form of an object which is given a particular name, which is expressed through the mouth in the form of speech, which is guided by the mind and which is again prompted by determination and then the determination is inspired by our memory and our memory is inspired by repeated practice called Dhyana. We see how beautifully we have to progress step by step. As usual, a lower degrees of reality are always included in higher degrees so that nothing is lost when the absolute is realized. That is what is called Sarvam Kalvidam Brahma because in the absolute everything is included, all is included. So, now the question what is the practical application of this? That means what do I get out of it? Theoretical knowledge must be transformed into experiential wisdom. Each level of realization provides greater freedom. So, a person who has information but not identity, he will have some power. But a person who can authentically talk about it through his Vagindriya, he will have a better, more freedom. More freedom means his salary will be better, his respect will be better, his position will be higher. So, according to the position power also will be higher, everything will be greater than the lower one. It's just as an example. So, what is the identity Upasana? The real mastery comes through integration with one's being. That means I am the information, I am the, what I speak, I know is as per a truth because it is the truthfulness of something that really influences, transforms. When Swamiji came, he could not understand Saram Krishna. But then even his keen observation confirmed to him, this man is not pretending, he is the only man I saw who lives what he talks. That is called Vagindri talk. And Swamiji said, I have never seen anybody else. So, true knowledge involves comprehending both, sorry, the real mastery comes through integration with one's being. Now, what is the role of understanding? True knowledge involves comprehending both bondage and freedom. Ultimately, oh, this much freedom I have because I am the master of this. But then along with that is a limitation of the freedom and what is outside limitation of freedom is called bondage. So, freedom goes with bondage, bondage also goes with freedom. We cannot think of one without the other. So, understanding must be coupled with practical application. That is what Swami Vivekananda calls practical Vedanta. And freedom is proportional to the depth of understanding. Depth of understanding means I become that, like a musician. There are some people, their voices are good, they don't know music, but when they sing, it's very attractive. That much power they have. But same person, if really sits under the feet of a Guru, master seat, he knows, oh, this is called this Raga. And then his prestige will increase. He knows what he is talking about. The other fellow doesn't know. He knows how to sing, but he doesn't know what he is singing about. So, Chandogya Upanishad emphasizes that spiritual progress requires a systematic approach where each level of reality is fully understood and integrated into one's own being. Then only one can have the freedom or even one have the information that there is a higher level. So, this Upanishad also stresses that ultimate freedom comes not through mere accumulation of knowledge, that is to say information, but through the progressive integration of understanding with one's being. In this Upanishad, it is called Upasana, culminating in the realization of the universal self, which is called Bhuma, which is called Brahma, which is called Atma. This is what Sanath Kumar wants to teach to Narada. And this is, please keep this introduction in mind. Now, in the 7th chapter, exclusively dealing with Bhumananda. But Bhumananda cannot be understood. So, what Narada understands from there, from that level, he has to go through 15 steps until he reaches that roof called Brahma. The 7th chapter divided into 26 khandas. This is only academic information and each section is divided into several mantras. Now, we will enter into the first section. Already, in fact, we have given an introduction to that. So, let us remember, Sanath Kumar is the Guru, Narada is the Sishya. So, Narada approaches. How? In a proper way. Adihi Bhagwan. Itihau upasasada sanath kumaram naradaha. So, Narada approached this great realized soul called Sanath Kumar. In what way? Adihi Bhagwan. So, I am ready to receive what you are ready to give me. Hey Bhagwan. Bhagwan means God himself. You are none other than Bhagwan because Brahma with Brahmaiva bhavati. Upasasada. Approach it near. What does Upasasada means? It is not physically coming near. It is to approximate to the Guru's level of, at least at the beginning, Guru's level of understanding. You must be ready to receive. God is ready to give us. But for that, Sriram Krishna gives a beautiful example. The breeze of God's grace is blowing always, but one has to unfurl the sails. And then, we know, we have discussed it. Narada says, etad bhagavah adhyayam. What does he say? So, he says, starting with Rig Veda, Yajur Veda, Brahma Veda and Chatur Dha Dharam Veda and he goes on telling Vedanga. Not only Vedas, but Vedangas like Siksha, Kalpa, Nirukta, Chandas, Jyotisha, all these things. But then, all these I mastered. That means, I have information. That means, you ask me any question about any of these Vedas, I have the capacity to quote from there. And I can also explain the meaning because I have also studied the commentaries. Then, what is your problem? How do we know? Because Narada himself had analysed it. Now, in this case, I am remembering, there is a word called Swadhyaya. So, Swadhyaya is very, very important. Swadhyaya means study. First meaning, study of the scriptures. But the second meaning is Swadhyaya, study of oneself, analysis, objectification, obtaining right to correct information about one's own mind, thought, samskaras, physical health, etc. And Narada must have done that. And then, what did he realise? All this knowledge, O Lord, Bhagawan, I mastered. All the subjects listed here represent that vast field of knowledge which Narada had mastered. What is the problem? This extensive knowledge of Narada could not bring him peace. It means, it could not remove his fear. And fear comes from second, that is, from duality. From the second, fear comes. Fear doesn't mean, the English meaning of the word fear, that we are afraid of something. That is one meaning. Fear means desire, fear means disappointment, fear means frustration, fear means envy, fear means asuya, fear means egotism. All these things are included there. That means, my mind is not happy. So, where is happiness? When there is no other. What is the proof? We already have pointed out to that. This is shukti, deep sleep is the greatest example of all this. But in spite of all his learning, Narada had no peace. Why? How do we know? Because this is what he himself is going to express in the following mantra. Says, Bhagavaha, Soham Bhagavaha, Mantravit evasmi na atmavit. So, one by one, we will explore it. So, aham, I am such. Hey Bhagavan, hey Guruji, I am Mantravit. Mantravit means, I know the information, evasmi, I am only the, I have knowledge only of the plain meaning of all these mantras. What are the mantras? All these Vedic things and other things are also Mantravit. Na atmavit. I am not aware of Atman. Then, what does it mean? How did you know this? That I am not a Atmavit? Because, Shrutam hi eva me bhagavat drishet dhyaha, tarati shokam atmavit iti. Most marvellous, memorable word. Shrutam hi eva me. I have heard, not once, umpteen number of times. From where? Bhagavat drishet dhyaha. People, great realised souls like yourselves. What did I hear or what did I understand? Tarati shokam atmavit. That is to say, we have to add a word here. Atmavit eva, we have to add. Atmavit eva shokam tarati. Sharanagati only a knower, a realiser that I am the Atman alone can cross over all sorts of this. That is what Bhagavan Krishna means that sarva dharmam parityajya mam ekam sharanam vraja. That is you give up everything and become merged in me. Sharanagati means what? You merge in me. That is called Sharanagati. Complete like a river giving up its name and form and flavour or smell, colour. It merges itself in the ocean, becomes one with the ocean. Even the sweetest river becomes a saltish when it becomes this only as an example. Not that it is a inferior state. Tarati shokam atmavit idhi. So only a knower of Atman can really cross over. Tarati means tarani. So bhava sagara tarana karana he. Tarana means the cause of one's own crossing a cross. That is called tarana. Tarana means tarani means nauka. So Durga becomes a tarani. Kali becomes a tarani, a nauka. Shokam atmavit idhi. So a guru becomes also. Bhava sagara tarana karana he. So only a knower of Brahman, he will not have any shokam. Why? Shokam means I lack something. But this atmavit or brahmavit or bhumavit what does he become? He becomes one. He becomes infinite. I am the infinite. Until now I am thinking I am the finite. Now I know I am the infinite. And the infinite means what? Infinite being, infinite knowledge and infinite happiness called in other words So how do we know? How does Narada know that he is not an atmavit? Because bhagavaha he bhagavan aham. Sochami. I am always fearful. Fearful of what I may lose what I have. I may not get what I want or I may die. Don't we have that fear? No, no, no. I am better than Narada. I never think about death. That is not the thing. Since we all know we have to die but we cross over or we do not think about it. Unthinking person. So going and catching hold of the tail of a tiger is a different issue altogether. So a baby also sometimes wants to go and play with a cobra. Actually incidents have happened like that also. So I am very much unhappy and the only cause of unhappy I have come to know from the study of the Vedas and that is I am not an atmavit. And then not only that is the first step for spiritual progress. I need something and there is somebody that is the second step who can show me the way. So that is expressed here. Tam mam. Mam means mam. Bhagavan shokasya papam tarayatu iti. So Bhagavan, O Lord, this is my condition. Tam. What tam? Aham sochami. Such a me who is always grieving. Shokasya param. I don't want to grieve. I know there is a way. I know there is somebody who can take me across and specially I know you can take me across. That is why I have come to you. Take me to the other side of the shoka. That means Ashoka. That means Bhuma. And these are all we have to understand in between. Tam ha uvacha. And seeing that earnest disciple he said tam ha uvacha. What he said? Whatever you have mastered so far and you also understood it. I need not tell. Adhyagishta means you mastered. It is nothing but information. Information is never going to help anybody. Suppose somebody gives you information that there is such and such a doctor, such and such a medicine and it can take you or it can cure your disease. But you don't do anything about it. So exercising is very good but you don't. These foods, healthy foods are very good but you don't eat. What is the point of all those things? So this is all mere information and this is what is the definition of Ramakrishna about pundits who are like vultures. Why does he say? Because if the pundits should have understood better than anybody that it is all nothing but mithya, changing, very temporary but there is something higher. But what do they do? No, we know all that but we want only all these rotting corpses about which we will talk in our next class. Om Jananim Sharadaam Devim Ramakrishnam Jagatpuram Vada Padme Thayo Usalitva Pranam Aamey Mohanam. May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna