Chandogya Upanishad Lecture 86 on 16 March 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAG PRANASCHAKSHUH SHROTRAMADHU BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAHAM BRAHMANIRAKAROTANIRAKARANAMASTVANIRAKARANAMME ASTU TADATMANI NIRATE YAUPANISHATSU DHARMAHATE MAYI SANTU OM SHANTI SHANTI SHANTI HARE OM 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 have been studying the 25th section called Bhuma Vidya. And we have almost come to the end of this section. So earlier it is said, Sanat Kumara was trying to define or describe the state of Brahman. What is it? Where a person does not see any duality. There is no duality. Only one. Even not one. Even that usage of the word one is from our standpoint. But just as in Sushupti, deep sleep, one does not say I am alone. When there is no duality. A duality idea, thought also disappears along with the duality thought. But there is something called personal experience. So that is being described in a negative language. Where a person doesn't see. Why doesn't he see? Because there is nothing to see. He doesn't hear. Why? Because there is no second. He cannot know. Why? Because he is everything. That is the description of what is Bhuma. Where a person sees that is something. Experiences something. Hears something. Thinks of something. That is called duality. Because there is a seer, seen, subject, object, experiencer, experienced. Dichotomy is there. That is called finite. And from finite objects, infinite happiness cannot come. Infinite happiness can come only from infinity. That is what he wants to conclude. In case we forget. So Sanat Kumara is telling. Whatever is infinite, unlimited, that alone is amrutam. There is no birth. There is no growth. There is no death. That is called immortality. Remember, all these descriptions again are from our dualistic point of view only. Whatever is finite, limited, that is martyam. Martyam means that which is likely to die. Death means what? Most of us, when we are talking about death, we only think one aspect of death, which is the prana departs from our body. But the Upanishad is not talking from that point of view. Every millisecond is death. Because death is equated with change. So if you are like this at this point of time, and the next point of time you are somebody else, that is called kala. That is called change. It is inevitable. Then you in the previous moment are dead. And this moment will be dead. Then the next moment comes. That is called martyam. That which is infinite, that alone is immortal. Immortal means ananda. Sat, chit and ananda. And again we have to remind, these are not three lakshanas, qualities. They are called the very nature, swaroopa. Interestingly, when the Upanishad wants to talk about a lakshana, the qualities, then it uses another phrase, srishti, sthiti, laya. So creation, maintenance and dissolution. And the entire world, when it is created, when it is maintained, when it is dissolved, that is the, who does it? Brahman. That is called tathastha lakshana. That is not its real swaroopa. Swaroopa is either sat, chit, ananda. Or there is another word, satyam, jnanam, anantam, brahma. Or there is another also used by many senior Vedantis, asti, bhaati, priyam. This was the teaching we already talked about. Then Narada looks at, he uses his experience. What is it? When a person is great in this world, and Sanat Kumara is telling, Brahman is the greatest in the world. And when Narada looked like ourselves, we look all around us, and if somebody is rich, he is called a rich man. A rich man is a man who is supported by riches. A knowledgeable person is supported by knowledge. A musician is supported by music. Remove that music, he is no longer a musician, he is just a man. Remove the riches, he is not a rich man. Remove knowledge, he is not an Einstein, as an example. So is it like that with regard to Brahman? Is Brahman also having qualities? What is the big point here? So if we say rich man, richness is one thing, man is separate. So he can be rich, he can be poor, he can be starving. That which is totally different, man is different, and that supporting, richness, knowledge, all these things are separate. Reality comes. Therefore, reality means when two things appear to come together, and appear to be one, really they are not one. They only appear to be one. Beautiful example we have seen in the 6th chapter, when Shwetha Ketu's father asked him to bring some salt and put it in water, mix it nicely. We can't see, but we know the salt is separate, water is separate. How do we know? By very naming. We don't say water. Before putting salt, we say it is water. After putting salt, we don't say it is water. We say it is salt water, sugar water, whatever we mix, that two words combine together. That means they are never one, they are two. And it is proved also. If you distill the heat of the water, water can be separated from the salt, salt can be separated from the water. That is what Surya Bhagawan is doing. Every single minute, He lifts the salt water and then distills. And that distilled water is taken up by the clouds and the Vayu Devata blows them up to a higher region like mountain tops and that pure water is poured down and again it travels quenching the thirst, cultivating the fields and helping people, blessing people everywhere and then finally it merges into the ocean. It is a beautiful circle, cycle called Brahma Chakra. But is Brahman like that? Is there a duality? Because quality means duality. Yellow mango can be also red mango. Now we can understand. No, it is not like that. So it is its own glory. But Narada still might think it is just like any other thing that we see. A tall tree, tallness is different, tree is different, sweet mango, sweetness is different, mango is different and it can change also. So it is not like that. For that, first He says it is supported by its own glory. Then He says maybe Narada can misunderstand. He says no, no. Maybe it is not supported. It is alone. What is He telling? Don't think of Brahman in terms of duality like we are accustomed to think about any object in this world including ourselves. We use contradictory language. I am the body. I have a body. Each breath we use one. I am not well. My head is not well. My head is aching. My tooth is aching. My stomach is aching. My legs are wobbling, etc. To avoid that one, He says Brahman can never be described. If it is to be described, only negative terms and that is called Brahman is one all-pervading. It alone exists. Therefore, He says earlier we have seen That Bhooma, that Brahman are synonymous words. That Atma, that Paramatma that is Ananda also. Don't say Brahman is having Ananda. Brahman is having knowledge because we use words Sarvajna, all-knowing. Brahman is Sarvajna. God is Sarvajna. That means what? Here is a person we know. He knows a thousand things. He is the greatest knower. But what is the problem? When a person is called he is a master of so many things all that knowledge can disappear in a trace. In fact, it disappears. When a person is about to encounter an accident a running car is about to crash him does he remember? Whatever he knows, fear possesses him. He makes him forget. Even if you jump out of the way of the car he forgets that also because of fear and completely numbered his knowledge. So if an accident happens if a disease, amnesia comes he forgets the whole. That means he loses. That means that which a person is liable to lose is not his nature. Nature is such. So this was the description we have seen in our last class. Also we have seen slowly Sanat Kumara wants to say that Bhuma, that Brahman it is above, it is below so that, that, that, that, that it is as if I am this and that is that. Reality can creep in and usually it does creep in. So for that you just substitute Ahamkara. Ahamkara means the word I. So what we have to say now that is Atha Ataha Ahamkara Adesha This is the next process. Everything is Brahman. Then what? I am Brahman. Tat Tvam Asi The what, that. What good will it do to me? I have to know. So Tat Tat That is me. That is being said. Next Para itself Ahameva Adastat Aham Uparistat Aham Paschat Aham Purastat Aham Dakshinataha What does it mean? I indeed am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am indeed all this. All Sadhana is over. That is after realization is the statement of this student. He is no more a student. He became like Guru. Aham Brahmasmi Where am I? Where am I not? I am below. I am above. That means I am everywhere. Now what is to be noted? We have to first Brahman is above, below, left, right, everywhere. Then quietly, silently remove that Brahman. Say I am above. I am below. I am to the front, in the back, to the right, to the left. I am everywhere. Whatever you see that was Brahman. But that is I am that. I am this entire Jagat. And this is the process. Does Sanat Kumar stop there? No. He doesn't stop there. So yesterday I quoted Sadashiva Brahmendra's song Sarvam Brahma Mayam Re Re I hope some of you had the opportunity. Otherwise you please go. Even as a Kirtan is a marvelous Kirtan. And that is what we are also telling to ourselves albeit unconsciously with every breath Soham, Soham When we breathe in you get the sound So and we breathe out Ham Soham Like that. But the same Now Sanat Kumar what does he want to say? Even Aham, Brahma Brahman is everything. I am everything. But many times we use the word Atma. So is Atma also Brahman or is it different? Then the next is you replace now Aham with Atma. That's what we are going to see very soon. Then when a person declares a statement that I am this entire world. Then how do we understand it? Somebody has put it so beautifully Misunderstood Brahman is known to us as world. Misunderstood Brahman is the world and rightly understood world is Brahman and that Brahman is none other than me. A rope misunderstood is perceived as a snake and rightly perceived snake is nothing but rope. Thus misunderstood Brahman is the world understood world is Brahman. So that is what Bhagavad Gita also at the end of the practically at the end of the second chapter three shlokas before. Where ordinary people ignorant people what do they say? Everything dual, everything is many, manyness. But like a person who is completely that is called Agnana is called night because just as night. Don't imagine electric lights, street lights and torch light in your hand. No. When there is nothing and it is pitch dark and we can ignore things. We don't see snakes that cross our path etc. We are frightened that is why. But what is night to an ordinary ignorant person is like broad daylight for the knowledgeable person. What is it? He sees the same world. What does the ordinary person see? He sees Brahman or rope as the snake or as a frightening place. Why do we call frightening? Because there is birth, there is growth, there is richness, there is poverty, there is job, there is joblessness. Nobody can guarantee what is going to happen. Foolish that we are. Every second we can have terrible accident. How many people suffer? Maybe they die. That is in a way far better. But suppose they are alive, they become, they lose some limbs, they may become blind or deaf or paralyzed but they have to live and their family members go on growling and yet he has no option but to depend upon them and he knows he is a burden but he can't give up his life. That's a miserable life. And does it happen only to other people? It can happen to anybody. That is why anything can happen at any time to any person at any place in any way. Some people may escape in the same accident. Some people may die or some people may suffer lifelong as a result of that accident. We don't know. That's why always there is a fear. Of course, there is the fear of death. Though we do not acknowledge it, every minute we are trying to avoid death. Even if a mosquito approaches us, we are trying to avoid that one. So, Sanath Kumar is trying to tell him that this is how O Narada, first you do Upasana of Brahman. Where is Brahman? Atastat, Paristat, Paschat, Purastat, Dakshinatah, Taratah. Then quietly substitute. Because if Brahman is everything, I can't be somebody else. There is a contradiction in terms. If God is everything, I cannot be anything else. But again, why not keep that word God? Why not keep that word Brahman? Brahman is everywhere. Because every time that Brahman is everywhere. As if I am different from that Brahman. Even though I am telling, I am not able to assimilate that teaching. So, Sanath Kumar, next statement, replace that Brahman with Aham. So, I am below, I am above, I am to the back, I am in the front, I am on the right side, I am the left side. Aham eva idam sarvam. And this is called Sakshatkaram Brahmanubhuti Mantra. And now, I want to bring, corroborate it with some quotations or incidents. Let us first recollect our beloved Thakur, Sairam Krishna's vision of unity. One day, the Master said to the devotees, do you know what I say right now? Now, we have to be very careful. Gospel is a Upanishad or essence of all Upanishads, much better than any Upanishad because the language is not that baffling mystical language. Very straight forward language. But it does not mean anybody can understand. Like a terrible way to go on meditating upon it. So, one day the Master said to the devotees, do you know what I say right now? What do you understand by hearing this statement? As if Sairam Krishna was not seeing this way before this time or he may not see after this time. What he means is, once a person has that vision of Brahman, he will be seeing there is no time. He goes beyond time, space and causation. So, he knows I am Brahman. But like ordinary persons, Sairam Krishna is conveying for people like ordinary people like us. Do you know what I say right now? I say that it is God himself who has become all this. It seems to me that men and other living beings are made up of leather. This is one analogy. Everything is made up of leather. And that is it is God himself who dwelling inside these leather cases moves the hands, the feet, the heads. And then Sairam Krishna said, I had a similar vision once before. This is second analogy. I had a similar vision once before when I saw houses, gardens, roads, men, cattle, all made up of one substance. It was as if they were all made wax. Here, there is a sentence. We have to be clear about it. Then, I had a similar vision. What vision? I saw houses, gardens, roads, men, cattle, all made up of one substance. What is that one substance? Brahman. Pure consciousness, pure existence, pure Ananda. But we will not understand it. So, he has to let us know through what we know. We know wax. You know, for the sake of models, somebody is constructing a house. So, an architect, he says, the owner says, I am not able to visualize. You see the fun of it. So, you want to, somebody shows you blueprints all flat, divided. This is bathroom. This is kitchen. Most people cannot have any proper idea through that blueprint. Then, some people are frank. But, what we do? Yes, yes, yes. I understand. I see. What do you see? After construction, if you approve, why did I not ask him properly? This bathroom is too small. I should have made it bigger. His regret comes. In order to avoid that regret, some people, especially when we are constructing temples, they have made a way. It is not wax, but it is some other, something like light wood material, like that, and it can be molded, and they make the entire temple complex. We have a much better idea what is 4 by 6. On the blueprint, 4 by 6. And we cannot imagine how small it is. So, if somebody says, I want 12 by 20. We cannot imagine how big it is. Whether it is necessary for a child, for a grown-up also, it is big. You can put so many things in that bathroom. But, 4 by 6 or 3 by 5, what do you understand? I was surprised actually. So, in the West, they have this self, what is called ready-made bathrooms, hot water bath. And it is so small that you will have to turn round and round and round just to have a bath. Of course, anything we get accustomed. But it is so small that we cannot believe it. But on the contrary, come to India, and in hot places, one big bathroom, and there will be one nala or pipe, and hot water is naturally flowing. What a joy it is! You can practically run around without any constraint. But these developed Western nations, that is one. Another also, I cannot restrain myself mentioning, I have seen so many times, so many devotees' houses. The bedroom is very small and there is only one dim light with a dimmer, what is called a switch, touch switch. So, you tap it once, or you switch it on, dim light. You tap it once, it increases by 10% or 15%. Tap it twice, it brightens up still further. Tap it maximum, and even then you cannot really enjoy. Why? Bedroom, but enter into the bathroom, oh my God, 10,000 watt bulbs. Even now I can't understand what are you going to do in the toilet. It is the bedroom that is most important. You can read, you can do so many things. Anyway, that's by the way. So, Ram Krishna is telling, everything is as if made up of wax. What is the idea? One substance. Wax is the only substance. But don't think, oh, now I understood. The whole world is made up of wax. No, no. The whole world is made up of pure consciousness. This is only an analogy for us to learn. And then Ram Krishna continues, I see that it is God himself who has become the block, the executioner and the victim for the sacrifice. What a marvelous vision. Because you open your eyes, you go on seeing, every day, how many hundreds of people are being butchered, deliberately, by this modern technology, by drones, etc. Nobody is safe anywhere. And still, trillions are spent on destructive weapons. A fraction of that amount would have done a lot of good to this world. But what is Ram Krishna saying? What are we saying? Oh, the world is wicked. What is Ram Krishna saying? I see that it is God himself who has become the block. That is the place where the head is kept and the executioner and the person who kills, who destroys, takes away life and the victim for the sacrifice. Don't even imagine a goat, even anybody who is killed by a gun, by a pistol, by a knife. And every day we see these incidents everywhere. But what is Ram Krishna's vision? There is no killer, there is no killed. When a seer visualizes God only, God is the killer, God is the killed. We know it is a contradiction. One cannot kill oneself and remain as the killer. What it means is, the person who thinks I am the doer, killer means doer, is God. And the person who is experiencing the results of karma phala, I am going to be dead or I am going to be crowned your Raja, I am going to be promoted as CEO, whatever happens, that is enjoyment, that is experiencing the karma phala. There is a karta, doer, there is a karma, action, and there is a karma phala, experience of the action, and each one of us have to experience everything is God. That reminds me, I told you, mentioned to you, hopefully quite a number of times, there was a drama scene where one person had to shoot another person and the action was done so realistically, the audience said Anko, Anko, and immediately curtain fell and after a few minutes the curtain opened, then these people, one fellow entered through the left side of the curtain, from behind another fellow emerged from the right side, as soon as he saw, already his pistol is cocked and he gave one shot and again here he enacted. Perhaps any number of times they will react the same thing. Now who killed whom? Sometimes the same actor acts both hero and villain also. I have seen such films. So who is killer? Who is killed? No. Who is the doer? He is the same. Who is the enjoyer? He is the same. There is no duality intended there. And this is what Sri Ramakrishna is telling. I see that it is God himself who has become the bloke, executioner and the victim for the sacrifice. And as Ramakrishna describes this staggering experience in which he realizes in full the identity of all within the one being. He is overwhelmed with emotion and exclaims Ah! What a vision! He himself had a vision and he himself is praising what a vision! Immediately Ramakrishna goes into Samadhi. He completely forgets his body and the outer world. The devotees are bewildered not knowing what to do. They sit still staring at him. Presently the master regains partial consciousness of the world and says to the devotees Now I have no pain at all. I am my old self again. What does Sri Ramakrishna say? Now I have no pain at all. I am my old self again. I am my old self again. What does Sri Ramakrishna mean? We can understand it. There was a time Sri Ramakrishna did not have throat cancer. He was all joy at that time. That could also mean one meaning but I am my old self means I know I am Brahman. I know I am Atman. I know I am everything. It could mean that thing. We can apply in both ways and say that I prefer the second. I am Brahman. I know I am beyond pain and fear, cold and heat, all dualities. The devotees are imagined to watch the state of the master beyond pleasure and pain, feel and oh. Now why did I prefer the second meaning? Because this is the description. M was giving. Remember the devotees were not giving. It is M who observed this. He is telling that this state of the master is beyond pleasure and pain, feel and oh. And this cannot be the state of Sri Ramakrishna's body before he got this throat cancer because even if there is no throat cancer, there is hunger and thirst, sickness and health, old age and youth, good and evil, so many things are there. So that is what we have to understand. Sri Ramakrishna is always conscious but he suppresses it so that he can be a teacher for us. So this mantra is called one of the Mahavakyas. What is it? I am below, I am above, I am to the left, right, front, in front, back, I am everything. Aham Sarvam Brahma. And then quietly, Sanat Kumara, now this is the third transformation. What was the first? Brahman is everything. What was the second? I am everything. What is the third one? Atma Adesaha Eva. Now with regard to the word Atma, to mean that Atma, Aham and Paramatma, Brahman, Bhooma, they are not different states. So with regard, now quietly he replaces Aham with Atma. What does he say? Atastat Atma. Uparishtat Atma. Paschat Atma. Purastat Atma. Dakshinataha Atma. Uttarataha Atma. Eva Atma. Eva Idam Sarvam. Everything is nothing but Atma. Are we getting confused? One sentence, one passage in the same section is that Bhooma, that Brahman is everything. Second he says Aham is everything. Now he says Atma is everything. No need to get confused because these are synonymous words that I am everything means you can call me by the word Bhooma, by the word Brahman, by the word Atma or by the word I, simply I. And in Sanskrit what is this I called Aham. Don't confuse Aham with Ahamkara. An ignorant person has Ahamkara. That means there are two. Aham and Kara. Aham plus Kara. What is that Kara? Anything that we add and identify. Aham Deho Asmi. Aham Shairam Asmi. Aham Manasaha Asmi. So I am my house, I am my donkey, I am everything, my car. Why do I say so? Because you scratch anybody's car, who feels the pain? You break the car of somebody out of painfulness, who feels? Does the car complain or the owner complains? So you, suppose this fellow had a donkey and one day somebody beats the donkey and it is unable to walk next day. And who feels the pain? Because this fellow had to carry, do the donkey's work. Then he doesn't say I am donkey but he says I am doing donkey's work. So that is our experience. But what is Brahman's experience? Everything is Brahman. So many names are there. Aham is one name. That is why Aham Brahmasmi. There is no need. Simply say Aham or say Soham. That is all. So Atma Adesha. This you substitute. This is the commandment with regard to Atma. Brahman or Bhooma. Then I or Aham. Don't confuse. Not Ahamkara. Aham Pashyatah. Pashyatah Uttaratah Dakshinatah. Don't say Ahamkara. Ahamkara cannot be anywhere excepting in one place. Atman alone is below. Atman is above. Atman is behind. Atman is in front. Atman is to the south. Atman is to the north. Atman alone is all this. Brahman alone is all this. I am alone is all this. Synonymous words. And then naturally we question. Okay. Okay. Okay. We have this realization. What good does it do to me? Suppose I realize I am Brahman. What am I going to get it? In the what is called next chapter also we are going to see Prajapati declared that whoever knows Atman as what? As I am the Atman. I am Brahman. I am Bhooma. Such a person all his desires are fulfilled. He has no more desires. Every single desire. Not only all his desires are fulfilled. They are fulfilled at once. He enjoys. That is a beautiful subject. I am only just hinting what is about to come. So in the Taittiriya it is said Brahma with Brahmaiva Bhavati. What is the good? He says Brahmanasa Vipashchiteti. He enjoys everything with Brahman. And Shankaracharya gives a comment. What does he mean? Supposing I have a dish, I have a plate full of let us say 4-5 separate dishes. One or two sweets, rice and dal etc. So what do I do? I have to eat one by one. Generally people don't mix up. Even if it is mixed up, it will remain separate only so far as mouth is concerned. Not stomach is concerned. So first we eat rice and afterwards we have curd rice and in the end we have sweets and even then my mind is never satisfied. Stomach is satisfied not mind. I wish it was so nice if it was the other sweet or another sweet or another sweet or another chutney, another pickle. Infinite number of objects, infinite number of desires we cannot enjoy. But what is he telling? Here that this realized soul, he enjoys everything simultaneously at once. Why? Because if X, Y, Z are eating three different things in three different places. Just as an example. Then this person says, I am eating. That is why Shri Ramakrishna says when in the last stage if he could not eat, then he was forced to pray by his dear disciples. You pray to mother so that you can eat a little. If he could eat a little then there is a chance he would recover. And Shri Ramakrishna out of love for his disciples, he prayed. I know what happened. Immediately mother revealed to him are you not eating through all these mouths? Whenever your disciples eat, you are also eating. Not only that. We should not only stop there. Even those who do not know Shri Ramakrishna, those who are in America, Australia or Mars, there may be other creatures in other planets. There may be life elsewhere. And life means the same business of eating, killing, digesting. Everything should take place. Prana means that is what it happens. Prana Prana Vyana Udana Samana And whatever experience here eating means experience. Whatever experience a person a prani has anywhere, Atman he who is identified with everything he is experiencing at the same time. Because he is everything. In fact he need not experience. Because experience means for joy, for Ananda. And he is not experiencing Ananda. He is Ananda. I am Ananda Swaroopaha. I am Bhumananda. Not ordinary Ananda. Bhumananda. What would be the result? That is described Sava Evam Pashyam Evam Manvanaha Evam Vijanan Atmarate Atmakreedaha Atmamithunaha Atmanandaha Saha Swarad Bhavati Tasya Sarveshu Lokeshu Kamacharo Bhavati Verily he it is who sees thus, reflects thus, understands thus, has pleasure in Atman, delight in Atman, union in Atman, joy in Atman. He becomes his own sovereign. Earlier we have seen Swarajya. One obtains one's own Rajya. That is he knows there is no separate Rajya. Not like an emperor or a king. He is separate. His kingdom is separate. No. Brahman is the king. Brahman is the kingdom. There is nothing besides Brahman. That is called he knows now what he is. I am Brahman. I am everything. That is called self-sovereign. He becomes free to act as he wishes in all the worlds. These are all lollipops given by the Upanishad to people like us. Suppose I realize Brahman, what do I get? He says, you ask counter questions. Don't answer. What is it you don't get? You will get everything. And every world is included in that. Therefore he is telling Swarajya Bhavati. Not only that, he becomes free to act as he wishes in all the worlds. Here Kamacharo means what? He is free to roam about. He is free to experience about whatever Loka he wishes, he will be in that Loka. Does a Brahma Gnani wish, really speaking, I want to go to Svarga Loka? I have a desire. I heard about Rambha, Urvashi, Tilottama and I have never seen them let alone experienced them. So, since I am a Brahma Gnani, I want to go there. This kind of understanding is called a fool's understanding. Who is that? I am Rambha, I am Urvashi, I am Tilottama, I am everything. There is nothing besides. Funny thing is does a Brahma Gnani say because I am saying, I am Rambha, I am Urvashi, I am Indra Loka, I am Chandra Loka, I am the 14 Lokas. Is he going to move about? Where is he going to move about? He who is everywhere, where is he going to go about? No. That means what? For foolish, ignorant people like us, Baba, you have a long, cherished, deeply hidden wish. You would like to peep into Svarga Loka and have one look at least for one second at Rambha's face, Tilottama's face or Indra's face as the case may be. Do you think Brahman has? No. My friend, if you realize Brahman, you can see anybody's face, you can go anywhere, you will be enjoying, you will be Ananda Swaroopa. Wherever you go, you bring happiness to other people. But then what about the others? That is being said here. Those who know the opposite of it, that means those who do not know Brahman, do not have Brahma, Vidya, Brahma Jnana, Asya Rajat, Anya Raja Raja Raha. He becomes a subject to other people, to the body, to the sense organs, to other people, to the weather, to every change that takes place in this blessed universe. They only can attain to those worlds which are perishable, which are momentary. They do not have a visa because they do not even have a passport. They have no freedom to do like this. With this, the 25th section has come to an end and now we are going to talk about the next, the last 26th section. We are going to talk about it but there are few things, we will talk about it in our next class. Om Jananem Sharaadam Deveem Ramakrishnam Jagat Gurum Pada Padmetayoh Saritva Pranamami Mohar Mohoh. May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.