Chandogya Upanishad Lecture 82 on 02 March 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAMADHU BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAMA BRAHMANIRAKARO ANIRAKARANAM ASTVANIRAKARANAM ME ASTU TADATMANI NIRATE YAUPANISHADSU DHARMAH TE MAI SANTU TE MAI SANTU OM SHANTI SHANTI SHANTI HA RE HE OM May my limbs, speech, vital force, eyes, ears, as also strength and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me. I am engaged in the pursuit of the Self. May they repose in me. OM PEACE PEACE PEACE BE UNTO ALL In our last class, we were studying the 22nd section called Sukham. So we discussed the 5 laws of happiness. And the section goes like this. YADAVAI SUKHAM LABHATE ATHA KAROTI NA ASUKHAM LABDHA KAROTI SUKHAM EVA LABDHA KAROTI SUKHAM TU EVA VIJIGNAASI TAVYAM ITIYE SUKHAM BHAGAVO VIJIGNAASAH ITIYE So each one of us, any prani in this world will start to do anything only because either he wants to get happiness of an experienced object. That means he wants to get another object, same object again and again and again or hopes to get some other object which will give him same happiness or even better happiness. As we discussed earlier, there is a mechanism within each one of us. Once we reach a certain amount of happiness, then we will never be rest satisfied. So we seek still higher. Until we reach a particular type of happiness, we think that is the highest. But once it comes under our purview, then we understand there must be something higher and we will not stop. What Sri Ramaswamy Vivekananda says, stop not until the goal is reached. So until we reach the highest, what is that highest? That is going to be started in the 23rd section. So we discussed the five laws of happiness. What is it? What is the most important point for us to remember? Sukham is inalienably associated with a particular state of consciousness. And if we want higher type of happiness, we must make our consciousness also higher. This is what in the tantras is compared to seven chakras. But in the yogic language, they are called saptabhumikas, seven higher and higher states from the lowest. The seventh state is a state where there are no two, only one. And in this 23rd section, that is called Bhuma. So the mantra, there is only one mantra. He says like that, योमा भूमा तत् सुखं न अल्पे सुखं अस्ति भूमा एव सुखं भूमातु एव विजिग्ञासितव्यह इति भूमानं भगवो विजिग्ञासह इति So first four lines are Sanat Kumara's instructions to Narada. If we remember the 22nd, सुखं भगवो विजिग्ञासितवय इति, I would like to attain that state called Sukham. Though directly Sanat Kumara was not telling, but he is making Narada go through those practices. What is it? Progress in spiritual life means progress or progressively identifying ourselves with higher and higher levels of consciousness. Simple example, just to make these points clear, there is a man, he is unmarried and he lives at a particular state of consciousness. Then he gets married. Now he expands into two husband and wife and both of them, they double their identity. Wife says me and husband and husband says me and the wife. What is it? Previously that was one identification with one's own limited individual self. Now two selves become one individual self and after some time when a child is born, then the three souls become one as it were. And then if there is another child, four souls become one and then grandchildren come. So the expansion of one's identity far beyond the individual identity, it goes on growing. Usually that is where it stops. But a great soul through spiritual practice, so what does he say? That this entire universe is none other than myself. In the beginning what do we say? So Brahma Sathyam, this entire universe is nothing but Brahman. And this, what about this universe? At the time of negation, it is not. It is not. This is not the highest. It is teach me higher, teach me higher, teach me higher as we have been following Narada's progress. And then a time will come that there is but one higher and that is where Sanat Kumara is starting in this 23rd section is telling that Oh Narada, until now whatever I have been teaching is only to lead one to Sukham. Sukham here has to be translated in a better way as Ananda or bliss. We have seen what is the difference. Sukham is followed by Dukham is followed by Sukham. This is called Dwandwa or duality. But we have to transcend and say that which contains both Sukha and Dukha, that means what? The limitations are transcended. What is Dukha? Severely limited Sukha is called Dukha. And severely limited Dukha, unhappiness is called Sukha. This is the simple mathematical equation. Now I would like to understand and obtain or become that highest bliss. That is what Narada declared and this is the final. There is nothing higher in this 7th chapter beginning from the 23rd which ends in the 26th. That means four sections. It is all nothing but a beautiful explanation, expansion of the true meaning of what is called Sukham or Ananda. So in the very beginning in this 23rd section he says what is the real Sukham? Not what we get temporarily. Even Brahmaloka Sukha, that also is only a measurable Sukham. That means limited Sukham. That is why in the Taittiriya Upanishad, 2nd chapter, How do we know that we have reached the highest happiness? The very simple proof is given to us. What is that proof? If I am seeking something higher, that means I have not reached the higher. That seeking is called Kama. But Kama completely stops and that means a person understands I am happiness. There is nothing beyond me. I am Brahman. I am Satyam. I am Gnanam. I am Anantam Anandam. That is why Shrotriyasya, one who has realized the truth of the scriptures or same thing put in a negative manner, A Kama Hathasya, one who is not afflicted with any desire, no desire. Holy Mother makes a profound statement. When a person gives up all hopes then he will not be able to survive. If we are surviving, that means we are going to hope for something else. But when it comes to God realization, then what happens? There is no desire to live. There is no desire to die. Because this desire to live or to die depends only upon our identity with the body. But there is no identity. I am not the body. I am not the mind. That negation is no longer made. So long as we are identified, this process of negation continues. But the moment we have reached the highest, no negation is neither possible nor needed. Because there is nothing to be negated. Because everything is Ekam. So we have seen in the 6th chapter of this very Chandogya Upanishad, what is this? There is only Sat. There is nothing else other than Sat. Nothing else is there. So that is what Agre. And that is being expanded. What is the use of living? No. If you are living, you must be very happy. So in the first 6th chapter, the Sat is expanded. In the 7th chapter, the Sukham until it reaches Ananta is explained. And in the 8th chapter, the Chit aspect of Brahman is beautifully expounded. This is how the Sat, then Ananta, then Chit. So therefore, Evai Bhooma Tat Sukham. What is the definition? That whatever is infinite, that alone can be called as Ananta. What does it mean? Whatever is finite is not Ananta. Why? We will see it later on. And a very pithy statement, Sutra form. Alpe Sukham Na Asti. Na Alpe Sukham Asti. This is the second line in this mantra. Alpe in whatever is limited, conditioned. Conditioned by what? Time, space and object. Desha, Kaala, Vastu, Parichcheda. Parichcheda means limitation. So whatever is limited, that there, there is no happiness. Is there really no happiness? No, there is no happiness. How come? Are we not enjoying a sweet, beautiful weather, beautiful sound, beautiful form, beautiful touch, everything we are enjoying? No, that is not what is meant. We will discuss those points. And again, the same idea that we get in the first line is beautifully reinforced in the third. Bhooma Eva Sukham. So keep it in mind. Bhooma, infinite, alone is happiness. And therefore, O Narada, Bhooma to Eva. Bhooma, alone. Vijignaasithavyam. You must search. You must realize. You must become. And iti means what? The teaching has come to an end in this particular section. What should be Narada's reply? Bhoomanam Bhagavo Vijignaasithi. O Bhagavo, O Bhagavan, Lord, because Guru is Brahma. Guru is none other than Bhagavan only. Bhoomanam Vijignaasithi. May I realize infinity. Realize means may I become infinite. May I become infinite means what? Not that one is not infinite and one is going to attain as a new person, as a new object. No, that is our very nature is there. We have forgotten and that has to be brought to memory, which is beautifully illustrated in the Bhagavad Gita. So he says you my Bhooma. So that alone is there. Narada says because he was ready like Swami Vivekananda, Narendranath, who became restless for the Samadhi state and Sri Ramakrishna did not give it earlier. In fact, Sri Ramakrishna wanted to give it in his eagerness. He wanted to bestow immediately everything that he possessed and give it to his beloved disciple. But then a divine mother knows that it is like a child. Whatever is in the hand gives it away to whomsoever he likes. Sri Ramakrishna used to be like that child. But the mother has to say Naren will get it later on, not now. That is why there is an instantaneous instinctive reaction. What are you doing to me? My parents are here. That means I am not ready for this. And Sri Ramakrishna became naturally disappointed and then he created a story. Once a ghost died on a Tuesday or so, bad day or on a Saturday and then became a ghost. And it was seeking for a companion which shows two facts. There is no death and after death a person will become, likely can become a ghost. Secondly, so the existence of a ghost can be as bad as our existence here if we are lonely. Nobody is there to look after us. We may be having all the comforts but we will suffer terribly. So even the ghosts also are seeking a companion. Ghost to companion, ghost to girlfriend, ghost to boyfriend and all those things. So but every time the ghost runs to the crematorium whenever people die, what we call an inauspicious day, then for some reason maybe he had done lot of punya or his lineage people, his family people have done some great yagna or yaga or puja and the person doesn't become a ghost. And then so this ghost remained lonely and then became very much disappointed. Sri Ramakrishna, what was he telling? I thought when I make you experience Nirvikalpa Samadhi, then we know what we are experiencing. So we can be friends. But unfortunately you have to wait practically just before few days before Sri Ramakrishna passed away. Then only Sri Ramakrishna granted him. Why? Because the giver is ready but the receiver was not ready. That is the simple truth. So Yauvai Bhooma that is Sukham. It is in this 23rd section of this 7th chapter of the Chandogya Upanishad that what is the name? I hope you have not forgotten. It is called Bhoomananda, the very name of this 7th chapter of Chandogya Upanishad. So Bhoomavidya, the knowledge about Bhooma actually begins here. So until now so many types of Upasanas and Sadhanas we have come across until 22nd section. But from 23rd to 26th it is purely explanation and expansion and detailed description of what is called Bhoomavidya or Bhooma Sukham. It is in these four sections that the teaching really concludes. Then the question may come why did not Sanath Kumara simply start with 23rd? No, because if somebody wants to be PhD he doesn't start with university education. He has to start kindergarten then slowly enter into the elementary, middle, high school, pre-university and then university and then only he will be ready. One has to be ready. We have seen how many practices, Upasanas had to be done. This Ananda in this section is called Vijnasita Vyam. You have reached a state Onarada where there is no need to go to all the lower states. Now you seek Bhoomananda and that is the most important seeking. Sri Ramakrishna in his life so many incidents are there. One day future Swami Niranjanananda. His name was Niranjana. Sri Ramakrishna used to tell about him. My Niranjan has no Anjan, no stain. On his probably second visit Swami Niranjan had come to see Sri Ramakrishna. Sri Ramakrishna was waiting as it were. Rushes forward and says my child time is passing. When are you going to realize God? And then of course we don't know much about it. But Sri Ramakrishna must have guided Niranjan in appropriate manner. Every Guru will guide his appropriate student and he will give advice only that which is positive and just suitable for that particular state of development. But the ultimate question. That's why Totapuri said I see that you are ready for Sanyasa. That means you have already acquired all the qualities, qualifications necessary to be an Adhikari. And according to Jnana Yoga what is the Adhikaritva? Sadhana Chaturstaya Sampannaha. So what does this word Bhuma means? Bhuma means infinite. Bhuma means Brahman. The meaning of Brahman, Atma, Bhuma, Ananta is one and the same. When we see the three qualities or definitions of the Swaroopa Lakshana of Brahman. Sat, Chit, Ananda. We have to understand Sat means it a pure existence. Chit means pure consciousness. Ananda means pure bliss. What does purity mean? That which is beyond the limitations of time, space and object. Always we have to understand in that way only. So here you call it Bhuma, call it Ananta, call it Ananda, call it Brahman or Brahmananda, Ananda, whatever name. And this is how we also get in the Taittiriya Upanishad, Anandam Brahmoheti Vyajanath, Ananda Dheevakhal Vimani Bhutani Jayante, Anandena Jatani Jeevanti, Anandam Prayanti Abhisamshanti, Taittiriya we get it. Exactly the same understanding is presented here as bliss. Only don't forget when Bhrigu realized I am Ananda. He is not talking about Brahman. He is talking about Anandamaya Kosha. Those details we will see when we come to that. So there is, what does he say? Na Alpe Sukham Asti. There is no Ananda. Alpa means what? In small things. Alpa and Analpa. Anta and Ananta. Anta means that which comes to an end space wise, time wise and object wise. So there is no Ananda in any object which is limited by space, time, space and object in creation. There is no Anandam in any object in this world. Why? Because they are called impermanent object. What is impermanence? Time puts an end. So a person is born and then he will live for some time and then he dies. So there is a limitation of time. If you recollect, in the Gospel of Sri Ramakrishna, there is this beautiful story. Shiva and Parvati were one evening, they were enjoying on the Mount Kailasa. Suddenly there was a big sound. Dhoom like that. And then Parvati was startled as it was. What is that Lord? Ravana is born. The very next millisecond another sound similar to that first one. Dhoom. What is this? Ravana is dead. That is the idea we have to understand here. Any object in this world. Why are we talking about object? Because at this stage, we are only trying to obtain happiness through the medium. Not directly, through the medium of an object. So every object, how much time does it last? Any object, whether you enjoy, you don't enjoy. Whether you don't know anything about it, but someone else knows about it. By very nature, whatever has birth, whatever has a beginning, must have an end or must have a death. So therefore, when the object disappears, we who are reliant upon that object, dependent upon that object, when that object disappears, the happiness which we are expecting to get from that object also will disappear. So that is why no anandam in any impermanent object. We have to understand it properly. There is no ananda. Yes, there is ananda. But what is that ananda? Changing ananda. Limited ananda. That is what is called vishayananda. That is what is called kshanikananda. But until brahmananda, whether it is vishayananda, medhananda, kalananda or dharmananda, they are all dependent upon our experience of this world. And this world itself is limited. And our experience of the world is even more limited. And that is why there is no sukham. It doesn't mean Sanat Kumara was denying our experience. What happens when we experience an object? We become satiated. And when we become satiated, the same object will not give the same happiness. When you have eaten to your stomach full, whatever you eat after that, you will not get it. Therefore, that is what Sanat Kumara wants to convey. Every person wants, what does he want? vruttyorma amrutanga maya I want to travel from death. What does death mean? Death means limitation. Limitation means only three things can limit. Time, space and either you can call it causation. Cause means what? This object gives me happiness. So this object is the cause for my happiness. Or we can say this object, time, space and object. Therefore, Sanat Kumara was not unintelligent to issue such a statement. There is no ananda. But what he is trying to tell is that once we experience, it comes to an end. When ananda comes to an end, what manifests? Only dukkha. And when dukkha comes to an end, what manifests? Sukha. Therefore, like the wheel goes round and round and round. And that is why this samsara is called Brahma Chakra. So this ananda is neither in any object in the world, neither in our body, neither in our mind, nor in our thoughts. That means all the pancha koshas, all the three bodies, sthula, sokshma, karana and sharira, whatever we obtain leads only to dissatisfaction. And that dissatisfaction I have enjoyed. Now I want it again. That is called desire. And that desire is the root cause of all unhappiness. That is why in the Vedanta, Vedantic terms, especially Shankaracharya, avidya, kama, karma, the entire transmigratory world is squeezed. The summary of it into three words. Avidya, we are enveloped by ignorance. What does ignorance do? It manifests itself in the form of kama. Kama means what? I am not happy. I would like to be happy. This is the crux of the matter. I am hungry. Instead of saying that, I am not happy. Why? Because I am hungry. Therefore, I want to be happy. How to become happy? Remove the hunger. Whole life is nothing but having kama. And why are we seeking? Because we forget we are not the body-mind. That's why that forgetfulness of our true nature is called avidya. And if there is a desire, desire must manifest. And every desire transforms itself into action. That is called karma. And then karma can be done in a good way, in an evil way, called dharma and adharma. Dharma inevitably produces punyam. Adharma, papa. Then punyam will become the cause for further desire or future birth. Papam also becomes the cause for future birth. This is how the cycle of the universe goes and goes. But what is Sanath Kumar is talking about? Anandam, in its true definition, is independent. It is not the result of anything. It is the most natural thing. Not only that. We are that ananda. Because ananda may be there. Independently. But if I am not ananda, then I will never get it. Because we only get what we are. Not we. What we are seeking is nothing but ananda. That is what Yagnavalkya to his wife Maitreya says. In this world, a husband doesn't love a wife for the sake of the wife. But for his own sake. For his own self. Similarly, the wife. Similarly, the king. Similarly, the brahmana. Similarly, every object in this world is seeking its own self. So, nobody is seeking an object. I am different. The object is different. So, me and the object, we want to become one. It is impossible. It is illogical. It ends in disappointment. Therefore, ananda is completely independent. It is not dependent. It is unchanging. It is eternal. And it controls everything. That is what we have seen earlier. Because of this ananda, people are born, people live, people go back. Everything, the root cause of everything is ananda only. Therefore, find out what that ananda is. And we also get the hint in the Taittiriya Upanishad. So, the self is imagined like a bird. It has a head. It has two wings. Left wing. Right wing. And it has got a tail. But all this, you know, the left side, the head, the left side, the right side. What is it? Shiraha is priyaha. Most wonderful happiness is important. Shiraha, head. Modaha, even greater happiness than that is the right wing or right hand. Or even more happy than that. Pramodha uttara paksaha. But these are all gradations of happiness described beautifully in the second chapter of the Taittiriya. But they are only infinitesimal manifestations of infinite ananda. Not infinite ananda. And therefore, what is the true ananda? Ananda atma. There are no gradations. There are no limitations. And that idea is brought here into this seventh chapter called Bhumananda. So ananda is not confined to the boundaries of the mind. Now a beautiful psychological fact is being presented to us. What is it? So through an object, I'm experiencing limited sukha. Not ananda. Limited sukha. So is the sukha limited? No. The sukha is really ananda. It is never limited. But just like you close your eyes practically, accepting a small open your eye, only very little, and the infinite space in front of you will appear only according to that opening of the eye. The opening of the eye is the limitation how much you can see. Like that, the sukham, ananda that comes through any object is ananda is infinite. But that object limits that ananda. So a sweet gives only that much sweet ananda. A fragrance gives that much ananda. And a touch gives that much ananda. A smell gives that much ananda. A taste gives that much ananda. These are limitations of the sense organs. And just like sense organs, the mind also is completely limited. Therefore, when we say sukham, it is not the problem of sukham or anandam. When anandam comes through a limited instrument, and it becomes limited because of the limitation of the instrument, that is called sukham. That is why, alpe sukham na asti. Because the body is limited, object is limited, our mind is limited, and anything that we derive through a limited instrument, that becomes a sukham. But if we want infinite ananda, then we have to remove. What is the way? Detach yourself, disidentify yourself. That is what he wants to say. So we have seen in the sixth chapter, sat eva saumya idam agriyasi There is only one sat. And therefore, there is just like one sat, there is only one ananda. And what is the relationship between that ananda and our ananda, our sukham? That is where, again we see in the Taittiriya, Sayas chayam purushe, es chayasau aditye, Saye kaha, saye evam vetti, asmat lokath pretya. Taittiriya Upanishad again it says, So the purusha, here purusha means atma, atma means brahma, brahma means ananda, brahma means bhuma. So the bhuma, the ananda which is in my eye, in the form of the right eye, and then the same ananda or purusha or atma which is found in the aditya. Aditya means the divine lord manifested as Hiranyagarbha, there is no difference. Saye kaha, that means when a person says I am brahman, previously also he was brahman only, but he thought I am not brahman. To say I am the body, to say I am the mind, is to say I am not atman, I am not brahman. But Upanishad is teaching, Saye kaha, there are no two, you and the other one. Whatever exists is only one. And saye kaha evam vetti, one who realises this truth, Asmat lokat pretya, that means the transcending this world. What does it mean? He no longer identifies and says I am this body-mind. That disidentification with the body-mind, that is what is called transcending. Asmat lokat pretya, so he transcends the annamaya, he transcends pranamaya, manomaya, vijnanamaya, anandamaya. And then he becomes completely, remains with oneness with that atman. That is what is said. And then in the same Taittiriya we also get, we are ananda svarupa, raso vaisaha. What is that Aditya? What is that Brahman? What is that Paramatma? It's called raso, raso means ananda. And then he says, rasaghu heva ayam labdha anandi bhavati. Every prani, even if it gets one billionth billionth part, infinitesimal part, anandi bhavati, to that extent he becomes a happy person. Kohi eva anyat kah praniyat. If there is no happiness, who is going to breathe? And who is going to live? Edesha akashaha anando nasyat. If this Brahman is not of the nature of ananda, that means what? Brahman is of the nature of ananda. And whatever is the manifestation of the Brahman is also of the same nature. If there is gold, it is the cause of an ornament. So the ornament is nothing but gold. There is no second thing that is called ornament. But we mistake, we forget the gold. Not really. If there is gold in ornament, we never forget it. So there is no ananda in this world means there is limited sukham. Limited ananda is called sukham in this world. But are we happy? No. We want to get as much happiness as possible. And we are always getting. From eating, from studying or a beautiful book, from hearing music, from watching a beautiful painting or sunset and by living also a moral life, we are getting happiness from various means. But then what happens? Our search is not coming to an end. How do we know we have attained the highest? Our search comes to an end. But we say our search has not come to an end. How do we know? Because if we die, we wish to be reborn again to continue that search. So beautiful examples are given. Shri Ramakrishna gives two examples. One is that of a dog who worries a bone and as it is going on trying, its gums bleed and then it thinks so much of blood is coming from this bone. Similarly, a camel goes on eating thorny bushes. Same result. Oh, these thorny bushes are very, very tasty. So much sweetness is coming. Not understanding. It is coming only from its own self. So music, dance, reading of shastras or books, everything that we get in this world short of that Brahmananda is really limited. That is what Sanat Kumara wants to say. What does he mean? He means that your quest. Quest means what? That you have a desire. You want to fulfill it. What does it mean? It requires time. It requires effort. It requires instrument. What does that mean? That means I have to be reborn again and again and again. That is why he says there is no happiness in the limited. And that unlimited happiness is called Bhuma. And Narada understood because he was a qualified disciple. And then without hesitation he says, I would like to realize that infinite happiness. Oh Bhagawan! Because only God can give. And for all of us, Guru takes the place of the God. Even if the Guru is not a qualified Guru. Many times I dealt with this. But he is a target practice. I have chosen him. I will practice seeing God in him. And that should be our endeavour. So I want to know about Bhuma Vidya. This is the essence of the 23rd section. With this we will enter into the 24th section. So first of all, in the 23rd section, Sanat Kumara gave a beautiful definition. What is it? Bhuma Eva Sukham. Infinite allure is Sukham. And he qualified it. Explained it. In two lines. In whatever is limited by time, space and object. There is no happiness. Infinite alone is the happiness. And then in this 24th section, he is coming to a negative way. Earlier positive way. Infinite alone is happiness. Now he is defining in a negative way. But the subject matter is exactly same. This is the subject matter of the 24th section of the 7th chapter of this Chandogya Upanishad called Bhumananda. What does Sanat Kumara say? Then this much only we will see. Simple meaning now. So what does he say? Yatra na anyat pashyati. Pashyati means to see. Shunyati means to hear. Vijayanati means to know. So by saying where one sees the other. Remember Kena Upanishad. That cannot be seen. That cannot be heard, etc. That means these sense organs, they can never know the infinite. Why? Because by definition a sense organ is that which is severely limited. Not only all sense organs are limited, but each sense organ limits the other sense organs. For example, the eyes can only see and the other four sense organs cannot see. The ears can only hear. The other four sense organs cannot hear. So you add the sense organ of taste, sense organ of smell, sense organ of touch. It is functional in its own field. But it is the mind which gathers, collects all the information from all the five sense organs and then presents a composite picture. And that how the mind presents it to buddhi. So for example, I am seeing a tree and that tree may have beautiful fragrant flowers. The eyes cannot smell or it may have beautiful fruits like mangoes. Only the tongue can do it. And maybe the leaves and the bark of that tree are very pleasant even to touch, very smooth. So that also only the skin will know about it whether it is soft, hard, cold or hot, only the sense organ. So each sense organ is limited. And by giving only, by pointing out only two sense organs, that is the eyes to see and the ears to hear, Sanatkumara means all the five external sense organs. And then the third one he says, So where? Yatra, we have to add that one. Where one cannot know the other. Why can't one not know? Because there is no second. Only where there is a second, Yatra dvaitam eva bhavati, where there is a second, where it is possible to see, to hear, to smell, to taste, to touch. But where there is only one, even mind cannot say, I am experiencing this. Because the experiencer and the experienced will become one. So through this negative method, first he is telling in the earlier, whatever is infinite, that is called real Sukham or Ananda, Bhumananda. And whatever is experienced by us, through our body and mind, life after life, that is only limited Sukham. And yo vayi bhuma tat amrutam. Whatever is Bhuma, it makes us immortal. That means there is no punar janma. There is no being born again. Atha and in contrast, yat alpam tat martyam. Whatever is limited and that is what is called death. Death means when something comes to an end, that is called death. So time, space and another object puts an end to these things. That is called death. And of course we know when the body is given up, that is not real death. But that particular instrument has become not useful. These are beautiful ideas which we will continue in our next class.