Chandogya Upanishad Lecture 85 on 15 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 25th section. One section before the last section which is the 26th section in this 7th chapter of the Chandogya Upanishad which is very aptly called as Bhumananda, Brahmananda, Atmananda, Paramananda, Anantananda, various names. So what have we been discussing? What is this Bhumananda? First Sanat Kumara describes it in a negative language. What is that negative language? It is not this. It is not that. So whatever we experience is not that. Yatra na anyat pashyati na anyat shrunoti na anyat vijanati sabhoma. This is the negative language. As we discussed earlier, the Upanishads, even poetry, even any good writer always uses. There are five or six methods or modes of using language. One is negative language. One is positive language. One is evocative language. One is paradoxical language. It is this and it is that. It is here. It is there. It moves. It doesn't move. Our experience is if something is moving, it is not non-moving. If something is stand still, it is not moving. But Brahman at the same time is here, elsewhere. It is moving. It is non-moving. It is inside. It is outside. This is called paradoxical language and the Upanishads uses almost all the models, modes of language to convey that final message, the word that you are Brahman. So really whatever we see, whatever we hear, then we have to add. What do we have to add? Anything that we do with our sense organs. How many sense organs are we having? Ten. Five of knowledge, five of action, five of input and five of output. So when the eye sees something and there arises a desire, then the mind commands the karmendriya, legs take me nearer to that object, hands grab the object and put it in the mouth, teeth start chewing that one and tongue go on tasting it. So even though only two sense organs are mentioned, all the other organs also have to be included. But then again he says, so whatever is seen, whatever is heard, whatever is thought of, that is not Brahman. That is finite. Earlier, infinity. But here, finite. If I am seeing something else, I am different from something else. So an interaction takes place. This is called Triputi. Three things. The experiencer, the experienced and that which brings these two into experiencer-experienced relationship. That is called Triputi. Rama kills Ravana. Rama is the doer. Ravana is the object with which he was dealing, awarding, rewarding, punishing, whatever. And that Kriya, instrument through his bow and arrows. What did he do? He accomplished the killing of Ravana. If you exclude any, Ravana killed. It doesn't make difference. Or the act of seeing. What are you seeing? Why are you seeing? When are you seeing? How are you seeing? No answer. Rama. If somebody asks Rama, so what about Rama? What am I to understand? Make up your words. So these three are, minimum three are absolutely essential. So whatever we experience in this system of Triputi, that Alpam, that is finite. And that which is finite is not infinite. And whatever is infinite, there is no see or seen, subject, object. Why? Because it is infinite. Infinite means there are no two. Only one is there. And then Sanat Kumara concludes, whatever is infinite, Bhuma means limitless, infinite. That is immortality. Because there is no killer, there is no killed, there is no birth, there is no death. If there is a birth, then Shadurmi. So one has to grow up, then one has to eat, then one has to digest, one has to grow, one has to age, and one has to die. No. This is infinity. Infinity, no changes take place. It is Nityam. In infinity, there is no birth or death. No changes are there. No division is there. That is called Advaitam. So these are some of the fundamental concepts we have to develop. Amrutam means what? I am not becoming immortal. I am immortal. I was immortal. I will be immortal. Nobody can make me mortal. But Atha Yad Alpam Tat Martyam. Whatever is finite, finite must come to an end, as I mentioned, by three things. Time kills one, space kills one, and another object kills one. That is Martyam. Martyam means Marana Seelam, that which is subject to death. Death means change. Change means that which is not truth. These are the ideas involved here. This is what we discussed in detail. Now Narada, he said, in this world, everybody is glorified. So what is the glory of Brahman? Who sustains Brahman's glory? What does glory mean? We also discussed, just to recollect, if a person is rich, his richness supports the rich man. That is why he is called rich man. The moment riches disappear, he is just a man. He is not a rich man. Or he can be called a poor man, healthy man. Health supports him. Strong man. Strength supports him. And whatever supports one, that is called Mahima or glory. So Narada has got Bhagwan. As we see in this world, and we never see anything or anybody not supported by something. Even if you see a mosquito, it is supported by its body, supported by its wings, supported by its sting. So that is why we all fear the mosquitoes. So everything is dependent. That is the idea. But is Brahman dependent upon somebody? Is it also supported by something else? Then this was the Narada's question. What supports Brahman on which Brahman is firmly established? Take away that support, Brahman falls down. Like take away the possessions, take away the talents, take away the riches. Then the people who have, they fall down from that state. Iti. Then that was the question for which Bhagwan, Guru, Sanat Kumara answers. In His own glory. So it is not something else. It is His own glory. These are human languages, human expressions. His. So we use that word His. Hers. Mine. Theirs. What does it mean? My house. So my house gives me shelter. My car drives, takes me here and there. My money buys me this and that. So I am totally dependent upon my house, my car. Is Brahman dependent like that upon some glory which we can use possessive case, sixth case, Brahman's glory, Brahman's possession? No. Swemahimni. So when Sanat Kumara said Swemahimni means His glory. Naturally, from our limited dualistic point of view, immediately, oh, there is Brahman and there is His glory like man and His possessions. Is it like that? And to remove that possible doubt which definitely comes to us, then Sanat Kumara answers. Perhaps nothing supports it. But that is contrary to our experience in this world. See, whenever we want knowledge, that knowledge is, how does it come? From the known to the unknown. Whatever we know. Simple example. Suppose somebody says, I have eaten a fruit. Oh, it is so sweet. The person to whom he is describing has never even heard or read about that. First time he is hearing. Oh, tell me. Describe to me. How is he going to convey this description or this knowledge of this object, this fruit to the other man? Because he has never seen, he never heard. Therefore, he has to describe it. Have you tasted mango? Yes. Did you find it sweet? Yes. And did you find some mangoes having special flavor? Yes. Aha. So you see, you already know flavor, sweetness, the texture, the color, the softness, everything. Now he says, you imagine a hundred times better texture, softer flesh, very attractive flavor and hundred times sweeter than whatever you have eaten and that's name is so and so. And the other person, hundred percent he doesn't know because hundred percent knowledge comes only through direct experience. But he has some idea because he already has an experience. Now he multiplies that experience. Okay. It is something very present, very happiness giving. It is softer. It is flavorful. It is very sweet and it is very attractive. So he has some idea. That's why Ram Krishna says some people heard of milk, read of milk, heard of milk. Some people have seen milk. Some people have drunk the milk. The experience, that means the knowledge of these three people completely vast difference. The person who read or heard, he has least amount of knowledge. The person who has seen, at least he knows. And when a person is seeing, perhaps he can also smell, he can also touch, but still his knowledge is much better than the first man, but not complete. Suppose he cuts a piece and then puts it on the tongue. The moment, that very moment, the tongue touches that person's, the fruit touches that person's tongue, instantaneously he has hundred percent of the knowledge. How to describe Brahman? That is why don't entertain any wrong ideas about Brahman. In this world, this is a beautiful mango. That beautiful, that sweet, that flavorful, that is the glory of that particular mango. This person is a rich person. Richness is the glory of that person. This person is a knowledgeable person. Knowledge is the glory, but the mango can become rotten, it can become old, it can lose its flavor, it can become even unlookable, not only uneatable, but even you don't feel like looking at it. That means, because there are two separate things, qualities one can lose, objects can lose their qualities, but that which is one's nature, existence, that can never be lost. Existence will not grow. Existence will not become less. Existence will not become fat. Existence will not become thin. Existence will not become anything excepting remain as pure existence. That alone is called infinity. Everything that changes, or seems to change, appears to change, that is called anatma, mithya, jagat, prapancha, etc. So, to make sure that Narada understands, don't look at your experience of seeing, hearing, tasting, smelling, touching. These do not convey the knowledge of Brahman, but still we have an idea. So, about Brahman also, we are thinking about Brahman, but thinking is done by the mind. Mind is limited. A limited instrument can only give limited result. Limited mind can only give limited knowledge. Then, what is the way to get unlimited knowledge? Not through the mind, much less through speech, still less by the body. One must become totally one. There should be no difference between the experiencer and the experienced and that is called samadhi, nirvikalpa samadhi, not even savikalpa samadhi. Therefore, to remove Narada's normal assumption that we are all dependent, youth supports the jivatma, then it changes, then old age supports the jivatma, then death comes, the body leaves him, doesn't support him anymore. Is Brahman like that? Can he lose his mahima? No. Can he lose his immortality? No. Can Brahman ever lose his changelessness and become changeable? No. Can the infinite Brahman ever become finite? No. It is not possible. And that is what Sanat Kumara wants to convey that it is its own nature. It is not a guna. Nature and guna, two separate things. Always you have to remember a mango is yellowish, golden color and very soft. These are all called gunas. But originally what it is, when we remove all the qualities, what remains is pure mango, Brahman without any guna. That is what Sanat Kumara wants to convey. And then lest Narada should continue his misapprehension, misunderstanding, he still goes on telling first his own glory. Brahman is not something else than glory. Brahman is the glory. Sat, chit, ananda is the glory. Satyam, jnanam, anantam is the glory. They are not qualities. They are swaroopalakshanas and they are not three. They are one only. From different points of view, they are one only. Or actually since there is no second, there is no mahima. That's what he wants to say. So Sanat Kumara issued two statements. Brahman's glory supports Brahman. Then Brahman's glory perhaps doesn't support Brahman. Now Narada is confused. First you said one thing, then you have contradicted that one. No. Then Sanat Kumara wants to say that I am not contradicting. I am trying to remove that idea of duality not from Brahman but from yourself because you don't know what Brahman is. When you realize Brahman, then you become Brahman. But then you know I am so and so. It is not like our knowing I know a tree, I know a fruit. No. Because this knowledge I know can depart anywhere, anytime, change. Oh I thought it was beautiful object. Now I know it is very ugly object. I know that person, I thought he was a good person. Now I know he is not a good person. Forgetting that if goodness can change into evilness, after sometime evilness also can change again to goodness. So we should not give a final opinion that person is good, this person is bad. A good person sometimes may become bad person. A bad person sometimes can also become a good person. That is the nature of change and it will happen also. We have to understand that way. So therefore Sanat Kumara wants to describe. What is he telling? All these answers are not correct descriptions of Brahman. They are approximately, I want your mind to approximate to have nearest intellectual knowledge but if you want 100% what is its real knowledge, you have to get rid of this mind and become. Even in ordinary experience try to describe deep sleep to somebody. Can you do that? You can never do that. But if you can somehow help that person to get deep sleep, then he wakes up and says now I know what you are trying to convey me, 100% I know. Because I have become one with Sushupti. Just as I become one with Jagrat Avastha, I become one with Swapna Avastha, so also I become one with Sushupti Avastha. That becoming complete oneness that is called realization. These are the ideas involved here. So Sanat Kumara said intellectually there are no two things. That is why if you are entertaining a wrong notion, I wanted for you to correct that wrong notion. But do you then get the correct notion? No. Through the mind you will never get a correct notion. Whatever notion you get, it is only your thought. That is why even Brahma Aakaravrutti is only mind dependent. That is why it is limited. You get rid of the mind, then what remains? That is the Parama Sathyam. That is what he wants to say. So that is what we discussed in our last class. So therefore he also says you know that then what is the nature? Then section 25th he is again describing. What did he describe? So I am giving you an idea, a description. Now you must have that sharp intellect to really try to understand. However much you understand, until you experience that will be insufficient. But intellect can push our understanding to a great extent if we are not impeded, limited by our pet theories. Like some religions say God is favoring only our religion. God has only one name. So he should be called only by that name. God only has these qualities. And what are some of the qualities? He will destroy everybody who does not call him by this particular name. However great that other person is, you just kill him. That is the commandment of God. That is what some misunderstood religions go on preaching and they believe it 100% and they are ready to cut. And they also think even if we kill so many people, God, we are doing for pleasing God and therefore God will, if we happen to die, he will immediately take us to paradise and there we will be enjoying forever. My God, what an idea people have got. Therefore in the section 25th again Sanath Kumar was describing that infinite. Here remember that Bhuma, that Bhuma, infinite, indeed is below, it is above, it is behind, it is before, it is to the south, it is to the north, the infinite indeed is all this. What was Sanath Kumar trying to convey to Narada and through Narada like Krishna conveyed the essence of all the Upanishads through Bhagavad Gita, Sarvopanishad, Dogdha, Gopalanandana etc. We have to understand one idea only, nothing else exists excepting existence. What is our understanding? An object is, a tree is, a person is, a wall is, a car is. What does it mean? It means we are not seeing pure existence, we are seeing the manifestation of existence in the form of names and forms. This object looks like this, it is called a tree, a car, man, a wall etc. and that makes the distinction between one object and the other object. No, no, no, you remove all the nouns, the tree, the house, the man, the wall, the car, what remains is, is, is, is, is, that pure is without name and form, that is called Bhoma. That is what he wants to convey, he only exists, he is all pervading, there is no place because if you say Brahman is not in such and such a place, so you are conveying the message, there is such and such a place, here Brahman is in this place, in that place Brahman is not. If Brahman is not, something must be there, so that is called Avidya Maya. Vishnu, the very name Vishnu means all pervading, Purushaha. Purushaha means what? He who is everywhere, he is called Purushaha. That is why Purusha Suktam, we have seen this one. Sahasra Sirsha Purushaha Sahasraksha Sahasrapat Sabhumim Vishwato Vrittva Atyatishta Dashaamvalam. So we have to stretch our intellect and pray to God and develop a kind of intuition to understand these scriptural worlds. The more we get rid of our restrictions, the more we will be nearer even intellectually to understand the concepts of Atma, Brahman, God etc. So therefore this is one way, very positive way. Earlier what? Whatever you see, whatever you hear, whatever you think that is not Bhuma. Here whatever you see and what do you see? You see in the front, you see in the side, you see above, you see below, you see towards the east, west, south, north, all the corners, whatever you see, wherever you see. What do you see? You see only Brahman. But in what form are you seeing? Don't forget. So it says that Brahman here in this section, it is called Bhuma. Whatever you see below, that is Brahman. Whatever is above, that is also Brahman. Whatever is behind me, behind you, that is also Brahman. Whatever is in the front, that is also Brahman. Sa means here that Bhuma, that Brahman, that Atman. Dakshinataha is there towards the right of you. Sautarataha is there towards the north of you. That means he is everywhere, inside, outside. And then to give that essence, he himself, Sanat Kumara himself is Sa Eva Idam Sarvam Iti. Accepting Brahman, nothing else exists. That infinite indeed is below, is above, is behind, is before, to the south, to the north. The infinite indeed is all this. So when Sanat Kumara says to Narada and through Narada to all of us who are trying to understand, Sanat Kumara, the Rishi, God himself in the form of the Rishi, because knowledge is Brahman, he is trying to convey to us, Sa Eva Idam Sarvam, that Bhuma, that Brahman alone is everything. If this is true, I am existing. If God is everything, I must be also, God must be me. If God is everything, a chair must be God. If a house is there, if God is everything, house is God. Pralada was asked by Hiranyakashyapu, where is your Narayana? He says, you tell me where he is not. Then I can point out where he is. Same way, by giving that statement, that he is everything and everything includes everyone of us, everything, the whole world, everything is nothing but Brahman. That's what he wants to say. And what is this mantra? This is the Mahavakya. You know there are so many Mahavakyas. We are very familiar with only five Mahavakyas. So, what is the Prajnanam Brahma? That is one. Then I am Atma Brahma. This Atman is Brahman. Tattvam Asi and Aham Brahmasmi. These are only four Mahavakyas. What is a Mahavakya? That which gives us the knowledge that Jeevatma and Paramatma are not two separate beings, but one and the same. Jeevatma is none other than Paramatma and the sentence which teaches that truth is called Mahavakya. Not Vakya, but Mahavakya. But after realization, a person, a realized soul, we look upon him as an individual. He doesn't say I am an individual. Such a person is called Jeevan Mukta. Such a Jeevan Mukta says Sarvam Kalvidam Brahma. I am Brahman. Not only I am Brahman, what you call the world, that is also me only. So, he is not telling really not only I am Brahman, but there are many things. They are also Brahman. Don't let us never misunderstand that way. He is talking from our point of view because we see everything, not Brahman. Therefore, Jeevan Mukta, if he says everything is Brahman, we will never be able to understand. So, therefore, he says now you start somewhere. First see Brahman in mother. Matru Devo Bhava. Then try to see Brahman. What does it mean? Your mother is your God because you would not have been without your mother. You would not have been if your father were not to be. You are not what you are now if your teacher has not conveyed, made you a man of some knowledge. All these things, that is what he says. Slowly see that Godliness starting from the nearest object that we know which is mother and slightly further away that is father and slightly away teacher. Then Atithi. What is the meaning of Atithi? Not a guest. That is a normal meaning. Atithi means everybody else, everything else. There is no only human beings living, everything living, non-living. It is all in the process of evolution only. So, therefore, everything is Brahman. So, what was Sanat Kumara doing? I am giving you O Narada. That means to each one of us. So, what is that? That is a mango tree. That is Brahman. You are seeing it not correctly. What is that? That is a house. You are not seeing properly. It is nothing but Brahman. So, Brahman is that house. Brahman is that person. Brahman is that tree. Brahman is that fruit. He is telling like that. Then people. We are called otherwise people. In this world, there are only two types of people. Wise and otherwise. So, otherwise people like us. We think that is Brahman. That is Brahman. That is Brahman. So, having described Brahman is everything. It is in the front, etc. Then when Narada understands, only then, not before. Then he says Narada, don't look for that Brahman here and there. Then you substitute that Uttarataha. Substitute it that the Saha Aham. Instead of saying Saha Aham, but apply the same description. That is what he is telling. Atha Athaha. If you have understood, therefore Athato Brahma Jignasa Atha. Now, if you have understood, therefore I am asking you to substitute that Bhuma, that Saha, that Brahman, which is addressed as Saha, Paschat, Uttarataha, Purotaha, etc. Simply say Ahamkara. Adesha. Adesha means this is the next step. You must get rid of that and say I. What do you have to say about yourself? Don't say I am a man. I am a tree. Because if the tree, it has its own language. If you ask that tree, it will say I am a tree. That is also part of the world. No. But if you ask a realized soul and you are supposed to practice that one, it is called Brahma Lakshana. What is Lakshana? Description. So, Brahman description. What is the description of Brahman? Brahman is below. Brahman is above. Brahman is. Then you look to the side. What is that? I see a person walking there. Yes, yes. That is not a person. It is Brahman. Where is he walking? On the road. No, no, no. That is not a road. That is Brahman. Brahman is walking on Brahman called road. And where is he going? Towards the south. No, no, no. He is going towards Brahman. He is going towards to the left. No, no, no. He is going towards Brahman. He is going above. That is Brahman. Going below. That is Brahman. He is inside. That is Brahman. He is outside. That is Brahman. What is in between? That is also Brahman. This is how to qualified students you have to remember when this teaching is given. Like for example, Totapuri gives this example to Shri Ramakrishna. Immediately Shri Ramakrishna goes into Samadhi. That we have read. What does it mean? It means I am Brahmasmi. Guru says Tattvam Asi and Shri Ramakrishna realizes it and he says that I am that Brahman. I am not different from Brahman. So therefore for the sake of Upasana we have to substitute Saha which came earlier with Aham. So this is Sanat Kumara is telling or the Upanishad is telling. This is the teaching Sanat Kumara gave to Narada. And what is the subject? Just like the title of a chapter. This is the life of Ramakrishna. Then the details of the life follow. Like that Sanat Kumara gave this. What did he say? Ahamkara. Athaha. Athaha. Athaha means what? That now. Athaha means what? Therefore. What does Athaha mean? You have practiced all the everything that is called Upasana and you have realized whatever I have taught you earlier. Athaha. Therefore. This is the next practice you will have to enter into. Similarly Athaha, Athaha, Brahma, Chiknasaha. Same thing. So Ahamkara Adesha. Adesha means what? Commandment. Don't stop there. Now this is a commandment. What am I supposed to do Guruji? You substitute that Saha. Instead of Saha say Aham. This is a commandment. Why commandment? Guru will not give a commandment to a non-understanding unqualified person. But the Guru is telling Athaha. You have practiced all those things. Athaha. You are capable of understanding what I am commanding you to do Upasana and therefore this is a commandment. Don't stop with whatever you achieved. Go forward. What is that? Ahameva Athastha. Same words. Instead of Saha meaning Bhum or Brahman. That Brahman. That Brahman. That Brahman. No I am Brahman. I am Brahman. I am Brahman. This is the substitution. Ahameva Athastha. Who is telling? Sanat Kumara is instructing Narada. Oh Narada now you substitute from now onwards. Don't say Saha Athastha. Say Ahameva Athastha. I am below. Aham Uparishad. I am above. Aham Paschad. I am behind. Aham Purastha. I am in front. Aham Dakshinathaha. I am to the right. Aham Uttarathaha. I am also to the left. Why so many descriptions? Aham eva idam sarvam. Sa eva idam sarvam. There also you see he did not say Sa Bhuma eva idam sarvam. Sa Brahma eva idam sarvam. No. Sa eva idam sarvam. He is telling now you remove that Saha and insert Aham. Ahameva idam sarvam iti. So Athathaha next follows the instruction about the infinite with reference to I. Means me. What I consider I I I. What is the substitution? I indeed am below. I am above. I am behind. I am before. I am to the south. I am to the north. There is no need. You can say I am inside. I am outside. All this not necessary. I am indeed all this. What does mean? I see a tree. No no. I am Brahman. I see Sarvam Kalvidam Brahma. I see a man. In Sri Ramakrishna's life we get these examples. So after the lower sadhana is over, after realization this should be your experience. But I am describing what type of realization you will be having once you identify yourself with Brahman. This is Aham Brahma. Simply saying Aham Brahmasmi. Aham Anantavasmi. I am Brahman. I am infinite. I am everywhere. There is no second thing possessed by Brahman. The whole creation is nothing but Brahman. But what is the difference? Why do we call it Prapancha Jagat? Because Brahman with Nama Rupa is called Jagat. And Jagat without Nama Rupa is called Brahman. So even when we see a pot, there is no second object called pot. It is nothing but pure clay but with Nama and Rupa. There is no world other than Brahman. Then what about the world that I am experiencing? What we are experiencing in front is nothing but Brahman. And this idea is repeated everywhere. We had a similar mantra in Mundaka Upanishad. Exactly similar. This is Chandogya. But there. Brahman is immortality. In front is Brahman. Slight difference of language. Behind is Brahman. Dakshinataha Uttarena. To your right and to your left. That is also Brahman. Below and above. Nothing but Brahman. Prasrutam. That which is all-pervading. Whatever you have been calling until now as this world, a part of which is you yourself, it is nothing but Brahman only. Remember this. I am part of the world. I am not standing separate. So if I am Brahman and if I am part of the Brahman, the entire Brahman world must be also nothing but Brahman only. This whole universe is nothing but Brahman. And because this world is Brahman, Paristam is the best, highest thing in the world. If we change our view, understanding, then it is Brahman. If we don't understand, Brahman becomes Brahma. If we understand Brahma, Brahma becomes Brahman. So all this before is immortal, Brahman, etc. There is a beautiful bhajan by Sadashiva Brahmendra. Many people in North India are completely unaware of this. Extraordinary person. Big story. But he was a disciple of a Shankaracharya in Sringeri Matha. And one day, this boy, he insulted a Brahmana, disappointed a Brahmana who wanted to exhibit his scholarship and earn something. And his guru immediately wanted to correct him. You may be intelligent. There is no reason why you should disappoint a Brahmana who is coming here. There is no other way for this Brahmana to earn a bit of money. And you have disappointed him. You have committed a grave sin. Sadashiva, shut your mouth. And whole life, he did not open his mouth. Because Guru commanded it. So, a disciple of a great saint, Sri Paramashivendra Saraswati, 57th Shankaracharya of Sarvajna Sri Kanchi. I am sorry, I said Sringeri. No, Kanchi Kamakoti Petam. And who lived in Tamil Nadu, Thirupengadu, Tamil Nadu, when? During the 15th century. He has written in pure Sanskrit. That is called Sadashiva Brahmendra Kirtanas. If you go to the YouTube, you will get. But what I am referring here, every bhajan of his, kirtan of his is marvellous, looking only Brahman. But here is one, which is one of my favourites, of course. That is why I am quoting. Sarvam Brahmamayam. Re Re Sarvam Brahmamayam. He is addressing or expressing his experience. Sarvam Brahmamayam. Everything is Brahman. Kimvachaniyam, what can I speak about it? Kimavachaniyam, what can I not say about it? There is nothing. That means words do not express. Kimrachaniyam, what shall I write? And what shall I stop from writing? Kimpataniyam, what should I study? Kimapataniyam, kimvachaniyam, whom should I worship? Kimabachaniyam, whom I should not worship? Kimboddhaviyam, what is to be known? Kimaboddhaviyam, what is it that I should not learn or unknown? Kimbhoktaviyam, what should be experienced, enjoyed? Kimabhoktaviyam, is there something which cannot be enjoyed, experienced? Sarvatra, everywhere. Sada, all the time. Hamsa Dhyanam. So you make meditation on Hamsa. What is Hamsa? Hamsa reversed is called Soham. Soham, Soham, Soham becomes Hamsoham, Soham, So, Hamsaha. Kartaviyam Bho, Mukti Nidhanam. Nidhana means Karana, Nidhana means the only way. Kartaviyam, this is your, O Sadhaka, O Sanyasi, this is your only sadhana, Bho, addressing that person. You want Mukti, this is the only pathway that can take you. See Brahman everywhere. There is no second thing at all. Sarvam Brahmamayam Jagat, Sarvam Brahmamayam, Re Re, Sarvam Brahmamayam. And I think there was a Balamurali Krishna, he sung it, rendered it beautifully and many others also have done that. Please listen to that song whenever you have some time. Om Jananim Sharadam Devem, Ramakrishnam Jagadgurum, Pada Padme, Tayo Sritva, Pranamami Mohur Mohu. May the Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.