Chandogya Upanishad Lecture 87 on 22 March 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAG PRANASCHAKSHUH SHROTRAM ATHO BALAM INDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRA KURIYAM MAMA BRAHMANIRA KARO ANIRA KARANAM ASTVA NIRA KARANAM ME ASTU TADATMANI NIRATE YAUPANISHAD SU DHARMA TE MAI SANTU TE MAI SANTU OM SHANTI SHANTI SHANTI HA RE HE 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 We are studying the 7th chapter of the Chandogya Upanishad called Bhuma Vidya. In our last class, we have more or less completed the 25th section where beautiful definition of what is Bhuma. Whenever there is any differentiation, that is reality, that is not Bhuma. And whatever pleasure, happiness we seem to get from anything that is finite is not really from the object, but the object only removes the wall that stands between me and my own happiness by removing that desire which is here called the wall. Then when there is no covering up, there is no obstruction, then I understand I am happy. It is not even that I am happy. I was, I am, and I will be happy. Not in the sense of what we declare, I want to be happy. Happiness itself is my very own nature. I am happiness. Now and then some obstructions have come, that is called Avidya, Kama and Karma. But when these are removed, I realize whatever I have been experiencing is only a reflection. That's all. Nothing else. So in the 25th section, we have seen Brahman means Bhuma, means Ananda, means Sat, means Chit, means Atma. All these are synonymous terms. Eva, Sa, Eva, Idam, Sarvam, Iti. That infinite indeed is below, it's above, it's behind, it's before, it is to the south, it's to the north. Infinite indeed is all this. So therefore, that infinite. Naturally, when we use in our normal language, that man, that tree, that house, then I am separate and what I am referring to is not here, but there. And it is something totally different from me. This is called duality, finiteness, lest that misunderstanding should creep in. Sanat Kumara is now slowly, very subtly, immediately transferring. First he said, Saha means that Brahman, that Bhuma. Bhuma is Brahman. Ananda is Brahman. Chit is Brahman. Sat is Brahman. But he said, you just substitute this Saha with I. And that is what he immediately said. All the words are exactly the same. Now I am going to ask you to ideally remove that word Saha, Brahman, and say Aham. This is called Ahamkara Adesha. So how does it go? Aham eva adhastat, aham uparistat, aham paschat, aham purastat, aham dakshinatah, aham uttaratah, aham evai dam sarvam iti. So exactly same thing. Brahman indeed is below, above. Instead of that, I 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. What is all this? This world is called all this. If you remember, Isavasya Upanishad, Isavasya idam sarvam, yat kincha jagat yam jagat. What we call jagat, the world, what we call my experience, all that is nothing but Brahman. Experiencer, experience, both are Brahman only. So this is from Brahman to I. But many times we also hear the word Atma. And that is where again, quietly he says Atma Adesha. Now Narada transformed that Brahman into Aham, Aham into Atma. Quietly. Athaha Athaha Ahamkara Adesha. What is it? Atma Adesha. Atma eva Athastha, Atma Uparishtha, Atma Paschat, Atma Paristha, Atma Dakshinathaha, Atma Uttarathaha, Atma eva idam sarvam. So Brahman is all, I am all, Atman is all. There is no difference between Brahman, me and Atman. This is the Mahavakya. So now is the teaching through the Atman. That is said. So everything is nothing but Atman. And this is not merely to be heard, shramana, manana, and it must become an experience even though that word experience is a bit misleading. I am seeing a tree, that's an experience. But it's hard to believe. I am me. I am myself. Once a small boy of four or five years old entered into Sri Ramakrishna's room thinking that there would be some eatables there because earlier he had seen many people eating there. So he did not notice Sri Ramakrishna sitting quietly in a corner on his bed. There are in fact two beds if you remember, a bigger bed for sleeping, smaller bed that acts like a chair. He didn't have a chair but that small cot acted like a chair, sitting on which most of the time Sri Ramakrishna used to speak with his devotees occasionally and especially when Narendranath comes, he will come and sit by his side as if he wanted to transform himself into Narendranath or transform Narendranath into himself. And who was himself? Brahman. Sri Ramakrishna is Brahman. And then if Narendra becomes Sri Ramakrishna, what does he become? He also becomes Sri Ramakrishna, that is Brahman or he used to call mother Kali and that is what Sri Ramakrishna succeeded in doing it after nearly four years of hard tapasya which is beautifully depicted as Narendra sadhana, not Brahma sadhana but Narendra sadhana to make Narendra himself, his own and Narendranath understood it and he said I do not do anything. Who spoke at the Parliament of Religions? It is Sri Ramakrishna who spoke, Divine Mother who spoke, Mother Saraswati who spoke. So having slowly transformed Brahman into I, I into Atman, thereby equating Aham, Brahma, Asmi. If any person is not only teaching, Narada is only just like Arjuna, he is only a calf but the real, what is called Amrutam, which is called Dugdham here, Dugdham, only it is to be enjoyed, Sudhi Bhokta. Every sincere sadhaka has to enjoy and they will enjoy because they will realize all of us without exception will know that one day or the other I am Brahman. Even this one day or the other when time itself does not exist or I will put it this way, Brahman itself is manifesting as Kala, as Desha, as Vastu. This whole universe is nothing but time, space, object. There is nothing else. And anyone who realizes that I am the Atman, I am the Brahman and this whole universe is also nothing but Brahman, what result he will get? Once Swamiji started his lecture of Nana Yoga, a child may ask, so you are talking about God, what do I get? What is my profit if I realize God? So will God give me gingerbread? What a small thing to ask but for a child that is the best thing. But if a grown-up person also says, give me gingerbread, means money, means worldly objects, cars, aeroplanes, houses, etc. or wife, husband, children, friends, power, position, etc. These are all also gingerbreads but one who realizes, what is the benefit? That's what now Sanat Kumara wants to say, What does he become? That is Savaesha. This person after hearing this teaching of the Chandogya, practices it. He may not call it Chandogya, he may call it the teachings of Jesus, teachings of Buddha, etc. But he will also realize, what does he realize? Seeing heaven means, I am above, I am below, I am everything. Having realized this, seeing Brahman everywhere, and through the physical body, he will experience. Seeing means all the five sense organs. I am seeing Brahman, hearing Brahman, tasting Brahman, smelling Brahman, touching Brahman. My thoughts, there is no other thought excepting Brahman. Having realized, what does he become? Four words are used here. All the four words mean exactly the same. We will very briefly discuss about it right now. And then what does he become? Swarat Bhavati. Swarat means Raja, Emperor. Of what he becomes? The Emperor of himself. Because there is nothing beyond Brahman. It is only a way of saying, he doesn't become anything. Just like there is a Prime Minister, there is a King, etc. No. Swarat Bhavati means he understands, I am Brahman, I am infinite, I am Advaita, Ekam, Nityam, Vimalam, Achalam, etc. Such a realized soul, what does he get? Kamacharaha. That means he can go to any Loka. Sarvesh Lokeshu. That means, how does he go? Just like when you sit, after nicely eating your dinner, now I am in America, now I am in Mars, now I am in Indra Loka, Chandra Loka, Brihaspati Loka, Urna Loka, Prajapati Loka, Brahma Loka. These are all higher and higher degrees of happiness. What about Naraka? The meaning is Naraka and Svarga Loka. There is absolutely no difference between these two Lokas. Why? Because for one who has become Naraka, he is Atma Svarupa. So Naraka doesn't remain Naraka. It becomes indescribable joy. And there is nobody there. No Loka. He is the Loka. This is the meaning. Tasya Sarvesh Lokeshu Kamacharao Bhavati. Why is the Upanishad telling so much like this? In the next chapter also, we are going to get Prajapati declared. That is the same thing. It takes up this particular subject. So Atmaratihi Bhavati, Atmakreedaha Bhavati, Atmamidhunaha Bhavati, Atmanandaha Bhavati, Swarad Bhavati, Tasya Sarvesh Lokeshu Kamacharo Bhavati and Indra and Virochana. Both of them find out about it. We want to become Kamachara. Why? Because they were ignorant people. So if they want to go to some other place, they will have to reach it by some means or the other. If they want to experience some joy, eating joy, smelling joy, tasting joy, touching joy, etc. They will have to obtain that object. But just like in our dream, we create our own world and we go about. No. These are all to say if your goal in this world, in this life is to experience higher types of joys, then you better become a spiritual person. Realize Brahman. Realize God. Then there would be no desire which will remain unfulfilled, unattainable. You will become the most powerful person in this whole world. How? Because even through imagination, a realized soul says, I am the President of America. I am the Prime Minister of India. I am whatever, whoever is the most powerful person in this world. I am that person. This is only to tempt people like us. This is called advertisement. So if you realize Brahman, if you purchase Brahman from this shop called the Upanishad, then you will obtain all these things. Remember, all these expressions are from an Agnani. That is from the worldly person who is wrapped up, who is identified in Maya to his body, to his mind, etc. to his possessions, etc. So verily, he it is who sees this. That means whoever sees Brahman everywhere, reflects Brahman, understands Brahman, has pleasure. What does he get? He, his pleasure is in Atman. His delight is in Atman. His union is in Atman. His joy is in Atman. He becomes self-sovereign. He becomes free to act as he wishes in all the worlds. Now the Upanishad cites some of those pleasures. In this way, four words are used, but all meaning it is the same. Atmarathi means a word, he revels. So when two, a man and a woman, when they meet, when they have union, that is called Rathi. But here, he himself. And remember, these are all descriptions from an ignorant person's viewpoint. Brahman doesn't say, I have Atmarathi, I am Atmakrida. There is no need. These are all expressions for our benefit. People who have faith in God, faith in the scriptures and want to realize Him, for them only. Atmarathi. So his dreams will be about only Brahman. The moment the thought arises of God, he will be in ecstasy. Look at Sri Ramakrishna's life. Any song that depicts the Divine Mother or any aspect of God, immediately that makes Ramakrishna plunge into Samadhi. And his joy is so manifest, so visible. Even he says to other devotees, look at my body, how my hair is standing on end because of this unexpected joy. Not only that, others also can understand because to some extent, he also lifts them up. This is called Atmarathi, one who revels in nothing else but himself, his own self. Atmakrida, if he is playing with himself. This is also from our point of view only. Sports means the joy obtained through any external object. You know, when a child is playing with dolls, how much joy he is getting. When a lover of sports, either he is playing or he is also watching, especially great sportsmen. How much joy it comes. He cannot hold. He goes on shouting, growl, like that. So this is called Atmakrida. Then Atma-Mithuna. Mithuna means pair. Now in this world, we have to be paired with something. So here is a man, he is paired with a suite. He is paired with a car. He is paired with a house. He is paired with a job. He is paired with some power. He is paired with friends. He is paired with everything. Provided, we have to extend our imagination that all these people are only pleasure-giving objects, not unpleasant objects. We have to say that. Atmakrida. And then, you know, once M returned from the gate of Dakshineshwar, Ramakrishna asked him to come and visit him next morning to hear his songs in Balram Basu's house. So he said yes without thinking much. Then he goes as far as the gate and immediately returns back. Then he describes, so beautiful. There is a dim light in what we call the hall in front of the Divine Mother's, not a Mandir. And then Shri Ramakrishna completely absorbed in himself. He is pacing up and down. Only after some time, he realized. This is what Swami Vivekananda said. Atmaramaha. Atmarate Atmaramaha Kauta. There is a small vessel in which the bones, ashes, etc. of Shri Ramakrishna after cremation have been gathered and kept in Belur Math in the temple itself. If you go to the temple, face Shri Ramakrishna on your right side, you will notice a small safe and in that safe, it is all there. So he gets Ananda. So whether he is eating or smelling, tasting, touching or in any, through any organ or he is walking or he is grabbing something, all the ten organs become sources, ten sources of joy. Because he is only, when his hands grab, he is grabbing Brahman. When he is walking, he is walking in Brahman, etc. We have to understand. There is a beautiful stotram in the hymn, Shiva. So there it is written, if I move my hands, I am doing Vesper service. I am doing Aratrikam to you. If I am, my legs are moving, that is Pradakshina. If I am breathing, I am performing, practicing Pranayama. And if I am eating, that is I am offering food to Brahman. So everything that I do is nothing but an offering to Brahman. This is called Karma Samadhi. What Samadhi? Brahma Karma Samadhi. Such a person will never be depressed. Somebody abuses him. Oh, I am abusing myself. Somebody is praising him. Oh, I am praising myself. Somebody is beating him. Oh, I am beating myself. Remember, Swamiji had met a sadhu who was being pelted with stones. And when Swamiji asked him, why did he not prevent these children who are doing it? He said, thus plays the father. That means, this is called Brahma Krida, Atma Krida. Similarly, Sri Ramakrishna himself, he used to be like that, Atmarataha, Atmaramaha. So we get all these things. So, Atma Mithunaha, Atman himself is the pair. Actually, there is no pair. But if at all, it has to be understood by us, so we have to use. As if, I myself, and here is my Ananda, and myself and Ananda, we become one. Myself and knowledge, we become one. Myself and existence, we become one. These are all descriptions of the Infinite Brahman. So, Atma Mithunaha means what? That I am everything. In a world, this is called, whatever I experience, it is my own bliss. Just like, if we keep a mirror in front of us, we get one reflection. So, I am there and one reflection is there. If I keep ten mirrors, I am there, all the ten reflections are there. So, myself and my reflection, as if we are one. We are united together. That is called Mithuna. Evam Vijanan Atma Mithunaha, Evam Vijanan Atmanandaha. That is called Atmananda, I am manifesting myself as Ananda. Evam Vijanan Svarad Bhavati, having realized, I am Brahman, such a person. He is not a person, he is only Brahman. Svarad Bhavati, when he becomes an emperor, sovereign of himself, there is no such thing. He simply realizes, I am the Infinite. Evam Vijanan Tasya Sarvesh Lokeshu Kamacharo Bhavati. So, that means, whatever joys this creation can give, that is only, not even one infinite part of the infinite, but for inspiring us, so that you want happiness, isn't it? Whatever you do is for happiness only. Remember this. Whatever we do, it is for happiness only. As I used to joke, you know, people get married for happiness, people divorce for more happiness. So, we eat food for happiness and sometimes we fast, that is also for happiness. This is the result one gets. What about the people who have not realized, who do not even feel that I have to live a spiritual life? What happens to them? That is being described, so that it will be an incentive for us to move forward. Atha ye anyatha ataha viduho. Atha, now, those people, anyatha, ataha. Ataha means from Brahman, anyatha. I am different from Brahman. That means I am different from God. God is somewhere, I am here. So, viduho, what do they become first thing? Anya rajanaha. They become subjects of another person. That is mahamaya. Anya rajanaha means what? One who is ruled over, one who is disciplined, one who is used by other king. He becomes a slave of the world, etc. Te kshaya loka bhavanti. So, they become perishable worlds. Vika means what? Actually, this is a marvelous point. I have discussed it many times in the past. Loka means world. There is no such world outside. When I eat a mango, I become one with mango. When I eat a sweet, I become one with sweet. Whatever I am experiencing, first I become one with it. And then whatever results are there, that I experience. So, these people who are ignorant people, who think they are other than the Atman, who think, in other words, I am the body and mind. Kshaya loka bhavanti. That means their pleasures are fleeting. Shanika sukha. And remember, sukha is followed by dukkha. And dukkha is also followed by sukha. Tesham sarveshu lokeshu akamacharo bhavanti. Their desires remain mostly unfulfilled or very little fulfilled. So, that is what happens. Now, how do we understand it? From the... We have studied the sixth chapter of the Chandogya, where it starts. sat eva saumya idam agre asit ekam eva advityam Pure Brahman, pure existence, alone was there in the beginning. Beginning means before creation. And there is no duality. And therefore, Brahman means sat eva. It is nothing but... It can be called sat. Sat is Brahman. Chit is Brahman. Anandam is Brahman. Bhuma is Brahman. Atma is Brahman. Paramatma is Brahman, etc. But what is our experience? Ignorant person's experience. All of us feel, I am different from every other object. Not one object. I don't identify even one single object. I feel that I am different from. And that is why I say, I see, I hear, I experience. But what is the truth Sanat Kumar was trying to impart to Narada? There is only one Brahman. Even to say one Brahman is only from our point of view. The one who sees, the one who is seen, the experiencer and the object that is experienced is nothing but Brahman. So the Upanishad itself gives some examples of it. We say, here is a wall. Here is a chair. Here is a mic. Here is a table. Here is a tree. Here is a person, etc. So now you say, there is a wall. There is a chair. There is a table, etc. These are called nouns. Remove all the nouns. Then what happens? What remains is, is, is. That is called Shuddha Sattva, pure existence. That is called Bhuma. That is called Ananda. And this is the state, if you still remember, the seventh mantra of the Mandukya Upanishad. So what do we get out of this? We cannot deny existence. Whatever is existing, we cannot deny. And whatever is not existing, we need not deny. And just to give an example, there is a tree. That easiness, that is unchanging. But that tree is that which is changing. What do you mean? We say, oh, there is a seed. And then you plant it. There is a seedling. Then it grows. It is a plant. Then it grows. It is a small tree. Then it grows. It becomes a big tree. The tree has a birth, has a death. It is growing. All the sixfold changes appear. But there is, there is no difference. It has neither griddhi nor kshaya. So that is what the 25th section wants to say. So further, in our 26th, we are going to get the essence of it. Now in this section, I will give a small introduction. First, 26th section. The last section in this 7th adhyaya, 7th chapter of the Chandogya Upanishad called Bhumananda. So what is the essence of whatever we discussed? Brahman alone is, was, and will be. Nothing else. Then what about everything that we experience in this world? I and you and everything is all nothing but Brahman. As pure existence, pure knowledge, and pure bliss. So starts. To such a realized, blessed soul, everything comes. Everything rises from his own self. He need not go either and either in search of things. Because he has this knowledge. What is that knowledge? He doesn't, I am everything. Aham sarvam eva idam. He doesn't have to go to get things. But in our transactional world, things go to him as it were. Why do we want things? Because I want to squeeze something out of a thing. What is it? Only ananda. But then no. He is infinite joy. Nothing can be added. Nothing can be subtracted from there. That is called infinity. So just like an example is given, the ocean doesn't go to the river. But the river has to go to the ocean. Why? Because the river is nothing but a small bit of that ocean. And it is called now a river. But really is nothing but the ocean. The river water rises from the ocean, travels far as it were and then comes down and then travels back. So it is going somewhere, being lifted up by the sun and then being carried to somewhere. That is called involution. But once it reaches the ground, its whole soul has only one purpose. How soon am I going to go to my mother, which is the ocean? And be forever united. This is the story of a river everywhere. That longing to go back from where it has come is called evolution. Whoever is endowed with this great realization, this knowledge that I am Brahman, this wisdom for such a person, everything that has been mentioned in the gradation of the categories earlier, from the very beginning, Nama, then Vaak, Vaak, Nama, then Manas, etc. onwards, up to this point of Prana, arises automatically from his own self. Why? Because the supreme cause, which is called Brahman here, contains within itself everything mentioned earlier. All these worlds, space, time, the five elements, all created beings, everything that we have been studying up to this time, in various stages of development of thought, all these need not be approached separately or individually for obtaining that Bhooma, Ananda. They all come simultaneously rising from one's own self, the true self, the Bhooma, the Brahman, the Atman. Because that self is everything in reality. And such a person ceases to be an individual. He will never say, I am so and so. That is why, Ramakrishna, if you remember, he was reluctant to use the word, I. Why? Because of humility or because pride will undo him? No! Because how can he explain, I am Brahman? That's why he said, once I had an experience in which I had become everything. That was the experience of D. L. Swami, Duryanandaji Maharaj. Once he was wandering and he was passing by a village and it was summer, terribly hot. So he just was taking rest under a tree. But it was midday and in that terrible searing burning heat, the people stripping themselves of every bit of cloth, excepting loin cloth. They were all working hard in the fields, including women. Then Duryanandaji was describing to Hari Maharaj, I felt great uneasiness in me. What am I doing? I am not doing anything. I am just sponging off these people. They work so hard and I have become a parasite to sponge off things from these people because I am begging food from these people. Then Ramakrishna gave him an experience. He said, suddenly I started growing and growing and growing and growing. I have become the entire universe. Then I realized what we have been discussing just now. There is no such thing called Swami Duryananda or this labourer. Everything is that, nothing but that. Such a person is called Jeevan Mukta. He is really a repository of the absoluteness that he has realized. That is, he is Brahman. Everything comes to him. Everything flows from his own being. So he is Brahman. Something comes out. Something goes inside. But he remains. As Bhagavad Gita describes it, So like the ocean, a number of rivers, but it doesn't increase. And any amount of water is going out, evaporated. That also will not reduce its vastness. So that is what he feels. Everything comes to him. That is from our viewpoint. Otherwise we ask, we worked so hard. What do I get? Everything you will get because God is everything. And then graphically from our viewpoint, Please remember, from our viewpoint, transactional viewpoint, There is this shloka. So now that's such a type of person. There is no death because there is no birth. No rogam. Since there is no body, what is going to afflict him? Dukha means what? Separation from joy. Separation from Sukham. But such a thing doesn't happen to Brahman. What does this person do? I am everything. He attains everything. Not that he attains. Until now, he has not attained. After Brahma Gnana, he attains. Again, these are words for inspiring us, inciting us in a way. He was everything. But for some time, he forgot he was everything. And as if then he did something and he remembered, I am everything. I don't need to go anywhere. So a Jivan Mukta doesn't die. So it is said in the scriptures, All his Pranas, Atraiva Viliyante. That is, it is not that it is poetical, a literary way of saying that he realizes I have not come, I am not going anywhere. Then Sai Ekadah Bhavati, he becomes one. Tridah Bhavati, he becomes three. He divides himself into three. Panchadah, Saptadah. And this we will discuss later on. But what I want to say Ekadah means he knows I am Brahman. But then when he sees Tridah Bhavati, I am Sattvarajas and Tamas or I am Jagraswapna and Sushupti. I am Stola Sarira, Karana Sarira, Sukshma Sarira. Panchadah, that means I have become the five elements. Akasha, Vayu, Agni, Apaha, Prithvi. Saptadah, this body is made up of seven elements. Navadah, so these are the meanings which some commentators have given, which we will see when it comes. But then a very important point comes here. Okay, sir, you are talking so much. I am convinced. But how am I going to go forward? That's why it says, So this is what he said. And then in the end, Tam Uvachah Param Darshayati Bhagavan Sanatkumaraha Tam Skandha Ityachakshate So what is he telling? Mridita Kashayaya That is the mind which has been impure. Whose mind? Narada's mind which was impure. Slowly through these different Upasanas, Sanatkumara had made him rise up. Rise up means he was identifying himself with all those. And now he has risen above. And until he realized all these things are within me, I am everything. So Param, so Darshayati, Sanatkumara as it were, he is removing the curtain. Look at yourself in the mirror of the Shastra. And Narada, what do you see? Oh, I see Brahman. And you should see Narada. Here you are seeing Brahman. Because I thought I was Narada. Now I know. But my mind has become pure. So I see. That is what Yogaha Chittavrutti Nirodaha And then he says, So when all the impure thoughts have been completely washed off from the Chitta, what does he see? Oh, as when a person, imagine he has put on 20 dresses from head to foot. And if anybody is seeing him from morning till evening, day after day, they think such and such person looks like that. But what is he talking? He is talking only about the outermost dress. But he removes, then there is some finer dress. Removes still finer dress. That when all the koshas, all the sheaths have been removed, that is what is called Ananda Swaroopaha. Until then, we have to go on identifying. But giving identification, giving up identification with the lower kosha, identify the higher kosha. Just like we climb to the second step and then take off our foot from the first step, then put one foot on the third step, take off our foot from the second step. This is the process of Sadhana. So therefore, with this Sanat Kumara, he had taken him to the very highest. Taken him means what? He simply removed what is called forgotten nature. Narada, do you remember? Arjuna, do you remember? If you have heard my teaching properly, then your delusion should have been destroyed. Immediately, Arjuna says, beautiful answer. This is the only question Krishna puts to Arjuna. This is the only question in the whole Bhagavad Gita by Bhagavan Krishna. Rest of it is only his answers to Arjuna's questions, descriptions. So what does he say? My delusion is gone. How did it go? I remembered. I have nothing to do with Arjuna. There is no such person called Arjuna. I am Atman. And how did you get that memory? By your grace, solely by your grace. And then the chapter concludes. Thus Sanat Kumara led Narada step by step from one lower stage to the higher stage until he remembered. I am Brahman. It is not obtaining. It is not gaining. It is not reaching. It is simply remembering. I was. I am. And I will be none other than Atman, Brahman, Bhuma, Paramatma, etc. And then in the end, he says something very interesting. This Sanat Kumara is called Skanda. Sanat Kumara is called Skanda. Twice repeated. Thus the 26th chapter of the Chandogya will be is over. And we will discuss some of these beautiful thoughts tomorrow. May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.