Chandogya Upanishad Lecture 88 on 23 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. We have completed the 25th section in our last class, yesterday's class. And this 7th chapter in the Chandogya is called BHUMA VIDYA, BRAHMA VIDYA, BRAHMA GNANAM, ATMA GNANAM And there are two big mantras in this. A brief introduction would be helpful before we enter into the 26th section. So earlier we have seen those who have realized that I am Brahman. So that Brahman is everywhere. It is in the front, in the back, above, below. And that Brahman is substituted by I am below, above, front, back. I am everything. Then finally the third equation. Atma is in the front, the back, below, above, all around. Atma is everything. I am the Atman and I as the Atman is Brahman. I am everything. That was the essence of the last section, 25th section. Now we start here. So what happens to that? That is being said in this 26th section. Concluding that there is really unbroken happiness is not available in this world. What does unbroken happiness mean? First of all, happiness changes into its opposite, unhappiness. Secondly, it is limited. Not only it is changing but it is also limited. If I eat just a little bit of food, it gives me a little bit of pleasure, happiness. If I eat my stomach full, then it will give me more happiness. But still it is limited because I want to enjoy everything. Not only the items that are given to me at this moment but everything. So as soon as my stomach is filled, my happiness, my pleasure in experiencing, in this example the food, also comes to an end. That changes. Second, it is very limited. So these are the two defects in finite things. It is ever-changing and when it changes, does it change into something else? It changes into its opposite. If it is cold, it changes into heat. If it is happiness, it changes into unhappiness. If it is good, it changes into evil. If it is birth, it changes into death. So everything is changing and everything is severely limited. Even if we go to Brahma Loka, that is also Brahma Loka. The same principle applies. How long can we be in Brahma Loka? Only so long as we paid the price for that. But that also will change because we have to fall down. Just imagine a person, it is severe summer, mid-summer and it is 2 o'clock. Everything is terribly hot and a person stays for an hour or two in an air-conditioned room and steps out. What a pain that person has to pay. And the opposite also. A person is walking in severe summer season and he enters, he is perspiring. His body is heated up, enters into an air-conditioned room and that pain outside changes into happiness. So this is what is meant. Bhoma means unlimited. Brahman means unlimited. But everything else is limited. The finite is limited. So are there two things? One is called finite, another is called infinite. No, we think that in our mind. Our mind is limited. So it also makes I, which is Brahman, as limited. Limited by time, space and object. But a person like Narada, going through all these steps, every Upasana starting with Nama and ending in Prana, as we have seen, it is all nothing but slowly progressing towards one's own nature or reality. Here also we will have to understand from the Tantric viewpoint, from Muladhara to Sahasrara. So Sanat Kumara had led and that there is an important law. Unless a baby goes through this, what we call kindergarten, he cannot enter into the other higher class. He cannot enter into a school. So like that from kindergarten to slowly nursery, then elementary, middle, high etc. Nobody can jump out even if an incarnation touches the person. Unless the person is ready to accept and who can accept? Only one who is ready. Then it just gives a glimpse, a lightening glimpse into the truth. But very soon it vanishes like lightening. That is why not only a person who experiences because of some accidental happiness, accidental association with a great soul etc. As soon as they are removed from that influence, their mind comes down with a terrible force. And that is why Swami Vivekananda, sometimes he used to suddenly stop and walk out of his lecture, which is not permitted by anybody, appreciated by anybody. So to the end of the 25th such a person, what does happen? He obtains everything. That means everything comes to him. He need not go anywhere. Why he need not go anywhere? Because he is everywhere. And what is the meaning of obtaining? He doesn't obtain just as I or you obtain. He is everything. So there is nothing. When a person has everything, when a person is everything, then his happiness will be permanent, eternal. He doesn't lose it. So that is why, So such a person just to encourage us, in the last section, whatever he desires, he will get. And the same topic will continue in the next chapter in a beautiful way. But now 25th entered there. But those who have not reached that state, things will not come to them. Happiness doesn't come to them. He has to go to them. And it will be these two points. It will be continuously changing from good to evil, evil to good, happiness to unhappiness, unhappiness to happiness, etc. And secondly, it is severely limited. Even when a person gets something, it is severely limited. Just take the example, Shri Ramakrishna says that a mother gives to the baby only watery fish. Why? Because the same baby is observing. My elder brothers and sisters are taking so much, but mother is not giving me. Really speaking, a baby doesn't think like that. It is only when a person grows up, this concept of partiality comes in. Baby is quite happy. Sometimes, really, it doesn't want to eat also. So the mother has to find some stratagem. There is the moon and he will get you if you don't eat properly, like that, or sing a song, lullaby, and then feed the baby. Ultimately, we have to become like that. Baby is completely relying upon the mother and completely satisfied with whatever mother deigns to give us. And that idea, those who have not realized that I am Brahman, I am Bhuma, he will have to suffer a lot, but that suffering is not a punishment, but it is an aid. If I am suffering, I cannot keep quiet. I want to remove it. And that effort to remove, automatically gives better understanding and then takes us forward. So from there, in this last section of the 7th chapter, called Bhuma Vidya, Sanat Kumara takes Narada and this is in a way of speaking that he is trying to tell Narada continuation of the essence of the 25th section. And then this is how it starts. Here is this mantra. And what happens? This is one part. This is one part. Then how to attain it? Sattva Shuddho Dhruva Smrutihi Smrutir Lambhe Sarva Gandhinaam Vipramokshaah So Sanat Kumara is telling, Prabhu, thus Bhuma Vidya has been expounded to you, O Narada. One who has this realization becomes free. Free from what? From every kind of affliction, physical, mental or otherwise. So for such a person, there is a Pashyoh, means a person who sees that I am none other than Brahma. That is a realized soul. Namrutyam Pashyati He doesn't see death. Narogam Pashyati He doesn't see any affliction, illness, sickness, because sickness can come only to the body and mind, but he knows I am not the body-mind and therefore a roga etc. cannot affect. Smruti also cannot affect. Navta Dukhata So when we are finite, all sorts of problems will come, even if everything is wonderful. Still, sometimes we are worried, sometimes we can't sleep, sometimes whatever we eat creates indigestion problem, our stomach can get pain, or so many other diseases can come. That is what Buddha had seen, a person continuously changing from birth, then he becomes old, old age. Even if a rich person becomes old, kings become old, powerful persons become old, billionaires become old, old age is old age. There is no distinction between an old man in the poorest country and in the richest country. So in this, a realized soul, there is no dukkha at all. That is what Buddha says, that life is full of suffering. Here Upanishad says, for such a realized soul, there is no suffering. And then there must be a way out, that will be pointed out later on. Why does a person, a realized soul not suffer? Because the causes of suffering and the cause of suffering is called avidya. In Buddha's teaching, that is called desire, trishna, tanha. But trishna comes, desire comes, only to the body and mind, one who identifies with the body and mind. There is no such identification for a realized soul. Rather, he will identify himself with Brahman, always, not that Brahman is separate. He remembers, he recollects, I was, I am, and I will be Brahman. But temporarily, I have forgotten. But that is what he might remember. I am saying might, because just as when you are in the deep sleep, you don't remember what are all the problems that we encounter in our waking state, dream state. That is the beauty of the sushupti state. What to speak of one who is in samadhi or one who identifies himself as aham brahmasmi. So, he doesn't see anything. sarvam ha pasyah pasyati And what does he say? I am everything. This is the state of the jivanmukta actually, not the state of the Brahman. No grief. Why? There are three sources of grief. Adhibhautika, Adhyatmika, Adhidaivika. This person doesn't have any of these three sources because these three sources belong to the personality which is identified with the gross body, subtle body and causal body. And then what happens to this realized soul? Everything is attained at one stroke as it were. Otherwise, the language can mislead us. He was not having anything but by some great good fortune he attained everything at once. No, no, no. He was everything. He did not know for some time as it were but now everything is that memory. Recollection comes back. smriti labdha tat prasadat maya achyutah So, that is what we see. sarvam apnoti sarvasah In every manner, everything comes to him. Things come to people like us who are identified with the body-mind, with finite, only in certain ways, not in every way. As I said, they are continuously changing and they are severely limited. So, all things do not come to us at the same time. Certain things alone come to us and they too in severely limited quantities. And even though certain things come to us sometimes, not all times. And even at those times, they come not in every way but only in a certain way. But, as I said, these are the descriptions of a Jeevan Mukta and so that we may be incited or we may be inspired to become a Jeevan Mukta. But in a Jeevan Mukta's case, everything comes at all times in every way. Again, as I said, this is the problem of human language. Everything comes, nothing comes. He knows, I am everything. This is the result. And if anybody wants, and we all want it, that's why, consciously or unconsciously, Asatoma Sadgamaya Tamasoma Jyotirgamaya Mrutyorma Mrutangamaya So, in every manner of manifestation, in every possible pattern of existence or being, things just flow into a Jeevan Mukta because this person is inclusive of everything, of every place, every world and every type of object. Anything that, any realm that is conceivable, that is called Sarveshu Lokeshu Kamacharo Bhavati. And then the Upanishad continues. Very beautiful, marvellous statement. So, what does it say? This realised soul becomes Sarvam Aapnoti Sarvasah. That is explained to children like us. Ekadha Bhavati Tridha Bhavati Panchadha Saptadha Navadha Chaiva Bhavati We have to add Bhavati. Punascha Ekadasha Smritaha Shatancha Dasha Cha Ekascha Sahasranicha So, Upanishad reiterates this very same meaning by saying he becomes all. When you see one, you may see him as two, you may see Brahman as three, as four, thousand fold, a million fold, a billion fold, whatever our imagination is capable of thinking. Because everything is contained in this one single experience called Nirvikalpa Samadhi. This is the meaning and this is the explanation. And Upanishad says superior worlds of celestials, right up to Brahma Loka, all these are comprehended within this single reality in which there are no different levels of being. So, it has no inanimate or animate categories. Living, non-living and then Shudra, Vaishya, Kshatriya, Brahmana. By the way, this four fold classification of caste is there wherever there are two human beings, this classification will be there. Why? Because the same being, when he is ignorant, he is called Shudra. When he becomes a little more intelligent, little more conscious, little more aware, he becomes Vaishya. And much more aware of his own glory, he becomes a Kshatriya. And if he becomes conscious of everything, that I am everything, he becomes a Brahmana. There is no category, there is no division. It is one without a second. It is a continuation of the sixth chapter. So, this knowledge can come to anyone of us. If we also put forth effort following the footsteps of the Rishis, Rishi means Upanishads, of any Upanishad, it doesn't matter. It must be properly interpreted, properly directed. For that we need a guide. That Bhagawan Himself comes in the form of the Guru. That's why He is called Guru Brahma, Guru Vishnu, etc. Why so many epithets? If you are a Shiva Bhakta, then you are satisfied. He is Shiva. If you are a Brahma Bhakta, you are satisfied. If you are a Vishnu Bhakta, you are satisfied. If you are Devi, you are satisfied. So, this Atma Jnanam, Bhuma Jnanam doesn't suddenly drop from the sky like a fruit that falls from the branch of a tree. It has to be assiduously, consciously, with effort, cultivated. Great effort is needed to acquire this knowledge. So, this knowledge comes not because it is somewhere sitting there, but all our efforts are to remove, to see ourselves as we already are, but forgotten. So, what is that effort? That is being said here, So, become pure. And this becoming pure is what Patanjali Yogi says The word Nirodha is a headache word. What it really means is Nirodha means free it from Sattva, from Rajas, from Tamas, but step by step. First, you remove from it what is called that Avarna or the covering of what? Tamas. Then comes second veil that is called Rajas. Then comes third veil that is called Sattva. Even Sattva is a Guna. In Sanskrit language, the meaning of the Sanskrit word Guna means bondage, not that which binds us because Sattva is also limited. How beautifully this concept has been explained by Shri Ramakrishna through the story of three robbers. So, here, this is what the Upanishad itself is telling and Ramanuja places or interprets this very Chandogya Upanishad in this particular mantra Ahara Shuddha in one way, emphasizing the purity of food that we eat whereas Swamiji following Shankaracharya he interprets in a different way but we will come to that details, wonderful details when we come to that later on. But what it means here that some people think that we must take pure food Sattvika diet. All our efforts, 24 hours a day is it Sattvika? Is it touched by somebody? Is this person a Shudra or untouchable or he is a foreigner, westerner? My God! That's why, no wonder Swamiji said our Hindu religion has entered into the kitchen but there are also other people. So, what is referred here, Ramanuja places, emphasizes. Is it unimportant? No. That's also very important but at the same time that doesn't give us the full meaning of what is called Sattvika Ahara. But here, in the Bhagavad Gita we get, what is So, Sattva, Ayuh, Arogya, Bala, Ivarthanaha, Prasyaha, Srikdaha, Sthiraha, Hridyaha, Aharaha, Sattvika Priyaha. What a marvelous this one is being given but other thinkers meaning here Shankaracharya. He says that if you think wrongly, see evil things, even if you eat the best pure food such as cows, milk, fruits, etc. or pure roots and leaves is not going to help you. So, I am forced telling something. Swami Vivekananda said that the foolish people who go on thinking, you go on eating pure food then you will realize God. If that is so, feed a monkey with pure fruits and roots, etc. and all the monkeys must have been liberated by this time. And this is expressed by Mirabai in a beautiful bhajan she had created, marvelous bhajan Sadhana Karana Bhajana Karana Chahiye. If by bathing in the Ganga then all the Ganga is supposed to be so purifying and by that purity, with that purity then a person can go to heaven then all the creatures that live in the Ganga should have attained Moksha long ago. So, Falamolu Khake Hari Nile To. If Hari God can be obtained by eating fruits and roots, etc. There are so many monkeys and so many other creatures who eat nothing but pure fruits. Many birds eat pure fruits and the essence of the flowers which is called nectar. Now, it means the external food that we eat should also be pure and it can be purified. It has some defects which we will see through Swamiji's talks on Bhakti Yoga. But at the same time, what goes inside? Jesus Christ says in the Bible, it is not what goes inside that pollutes a man but it is what comes out. What does he mean what comes out? Jesus means what is it that our character is developing? What is our character? Is it evil character? It is always we are selfish, always we are thinking how to harm other people. So, we may be eating pure prasadam, vegetarian prasadam. But 24 hours we are only thinking about how to harm other people, how to take away. What we call stealing, looking at other people's properties, telling lies etc. It is that which not what goes inside but what transforms our character, that is called pure food. That is what Jesus Christ means. So, what happens when and as the mind that is our thoughts start becoming purer and purer what happens? The first thing that happens is our thoughts become lesser and lesser. There is no need to think hundred times, hundreds of things. Just one thought. There is a thing, okay, that is food and it is necessary as an example I am telling. So, it is good. Let me have that food, finish with it. That's all. If only a bit salt, more salt is added, more masala is added or if it is a little bit less sweet, it would have been more tasty. All these useless thoughts will not be there. So, what happens? Then thoughts become less and as thoughts become less, memory becomes that which is suppressed by all these various thoughts. It becomes clearer and clearer and what is that memory? Smritir labdha tvat prasadan maya achyuta How beautiful the word tvat prasada. I am dwelling on your prasada. Prasada means grace. What is that grace? Prasade sarva dukkha naam haane rasya upajayate prasanna cheta shauhyashu buddhi pariyavatishtate by which the mind is firmly settled at the lotus feet of God and does not forget it. That is called what is called the memory. Continuous memory. Ekagrata, in other words. Ekagrata means memory. Memory means ekagrata. Think over this subject. So, this is the perpetual retention of memory. Smriti it is called, which this mantra mentions. We can never forget the being, the absolute in our own being. And if we remember God, what happens? Sarva grandhi naam vipramukshaha. All the grandhis. Grandhi means not. Ramakrishna is not only a fun master, a pun master too. So, he says grandha na grandhi. If a person had read a big book and that book is called grandha. Mahabharata grandha. But then he becomes proud. That is called grandhi. I am a learned man. I have read such and such a book. What did you read? Oh! Amarachitra katha. Mahabharata as presented by Amarachitra katha. So, somebody asked in Telugu language. It is a beautiful saying. What is the essence of Ramayana? Katte, Kotte, Teche. Three words. What is it? Rama built a bridge. That is called Katte. Rama killed Ravanasura, Teche and he brought back Sita. Finished. Ramayana is over. So, grandhi means that which binds, that which limits our freedom, that which makes us finite and it is all what is called our knowledge. Even though we use the word knowledge, it should be called ignorant, wrong knowledge. Ignorance. So, this grandhi when the memory becomes, then what happens? The memory that I am a body, I am the mind, I am the sthula, sukshma, karana, sharira, it gets broken and the knots of this heart is nothing but avidya. Avidya, kama and karma. Shankara's brilliant interpretation of the entire world is what avidya, kama and karma. So, the world is seen because of avidya. That is, brahman is seen because of avidya or we put on the coloured glass called avidya and see the many number of things here and limited by time, space and object or causality. So, from avidya comes the feeling I am the body-mind and if I am the body-mind, I have to live. Otherwise, I will die. For living, I require food. Not only I require physical food, I also require mental food. So, then kama, desires will come. I develop special attachments. I like South Indian food. I like Bengali food, etc. And that leads to all sorts of karmas. Karmas fall into the good and the evil. Dharma and dharma. As a result, we get the result in the form of punya and papa. Punya gives as long as the punya lasts, as much punya is there to that much of happiness. Papa, it is reversed. And then, punar janma. That is why Bhagawan says in the Gita, which we have studied, if you still remember, kshrine punye martya-loka-mishanti evam trai dharma anuprapanna gata-gatam kama-kamala-bhante So, every birth, every incident in our life is governed or predetermined by what is called our own past karma. So, these knots of the heart are avidya, karma, kama and karma. Ignorance, desires and restlessness of the mind. And these bonds go by various names. They are called Brahma Granthi, Vishnu Granthi and Rudra Granthi. Surprisingly, these very things have got double meaning. Brahma Granthi means that which doesn't allow us to know that we are Brahmans. That is called Brahma Granthi. Similarly, that which doesn't allow me to know I am Vishnu, that is called Vishnu Granthi. And that which doesn't allow me to know I am Shiva, is called Rudra Granthi. Granthi means knot. But, as I said, there is another meaning. Do you want to become Brahman? Then, you tie yourself with Brahman tightly. Cling, attach yourself to Brahman. Then that will liberate you and you will realize I am Brahman. So, if you want Vishnu to liberate you, attach yourself to Vishnu. Tightly, you tie to yourself. Like Markandeya, he went to Shiva because death was chasing him. He just went and embraced tightly the Shiva Linga and death did not understand. Death cannot come to Shiva. Why? Because he is called Mrityunjaya. That is why Mrityunjaya Maha Mantra The same Granthi can take us also to God. The same Granthi can make God also forget himself. And when he forgets that Granthi is called evolution. And when he wants to regain himself, it is called evolution. Meaning, one and the same thing. The ties of the mind, the psychological knots are in other words in Astapasha, Lajja, Bhaya, Rina, Kula, etc. By which we are tethered to this body and mind. And all these break immediately, simultaneously with the realization, with the recollecting of our memory which we have forgotten. Through sadhana, that memory comes back. Memory is not obtained, memory is not gained, but that which is obstructing the memory is destroyed. Equivalent, simultaneously. And then, we all enter into that Bhuma, devotion of being Sat, Chit, Ananda. This is the introduction. And with this, 26th section is also over. So, the Upanishad concludes We have to supply it. And then what happens? The Sanat Kumara is called Skandha. Then, in this manner, Bhagwan Sanat Kumara, the great master, initiates Narada, who is free from all impurity of every kind and a fit disciple, to be instructed by this exceptionally great master into this great mystery of the Bhuma Vidya, Supreme Being. And he takes the disciple across the ocean of samsara, which is full of sorrow. So, this Sanat Kumara says, the Upanishad is called Skandha. So, Sanat Kumara is called Skandha. Because, by definition, in Sanskrit of course, he who has crossed or leaped over this finite, phenomenal existence, transactional world, samsara-sagra, like Hanuman crosses over, that person who crossed over, leaped over is called Skandha. Therefore, Sanat Kumara himself realized also. So, this is also the meaning. We have to understand, a person like a mountain guide who can take one to the top of the mountain peak, Everest, he must have gone there several times, he comes down only to guide other people to reach the same. Every Guru is there to take one across to that highest realization called Brahman. So, for that, the person himself must have crossed all this. Sanat Kumara is called Skandha. Skandha is one who has crossed over. And, there is also in Puranas, we get a story that Sanat Kumara himself was born as Skandha or Kartikeya, the second son of the Lord Shiva. For the purpose of fulfilling a great purpose of the Gods, as we read from the Puranas and Epics. What was the great purpose? Because there was a Rakshasa who could be killed only by the son of Shiva. And therefore, this is the story, mythological story. And therefore, he was born as a Shiva's son. And then, he killed that Rakshasa. That is the Puranic story. What we have to understand? Who is this Rakshasa? He is called Asura. Who is an Asura? Full of Asuric qualities. We have seen in the 16th chapter of the Bhagavad Gita. So, can they take birth? Yes, of course, we have the idea that Bhagawan incarnates as and is called Avatar as Rama, Krishna, Buddha, Jesus etc. And at the same time, other Rishis also can be born like Vishwamitra Rishi supposed to be born as Narendranath or Swami Vaikaranda. So, like that, so many Rishis out of compassion for the world, they are reborn in the world and they want to show this is how we crossed this ocean and this is how anybody who is wishing, they can also cross. We will show you that clearly. So, they live that life and they become an inspiration and they also teach if you want, like me to become free, then this is what I have done. That is what you also have to do. So, Puranically, the story is an Asura. Who is an Asura? A person who thinks I am the body-mind. Asushu Brahmate Iti Asuraha. We have to understand the symbolism. Every Puranic story, it signifies. It is like a parable. Deep meanings are there. Meditate. I have happened to mention during my talks, Samudra Manthana. The churning of the milk ocean. What is milk? Sattva Guna. But we have to churn the Sattva Guna. But all the other Gunas should also help. Tamoguna is good. Rajoguna is also good and Sattva Guna is also good. In their own fields, Tamas, Rajas and Sattva are the most helpful. Simple example. I know I am repeating but in Upanishad it is only a repetition. That is what a Sadhu told Sri Ramakrishna. The essence is Rama. So, the rest is only to get to that what is called realization that everything is nothing but Rama which means Brahman, which means I, which means Atma, as we have seen. So, that is the purpose. So, this simple, whether it is Pralada story or Samudra Manthana or whatever it is, all these are symbolic stories. So, this life is a Samsara and we are searching Asat, Oma, Sadgamaya for that 100% effort is necessary. But our efforts are divided into three categories. Tamasika, Rajasika and Sattvika. So, all these must be united. That is how the churning has to be done and then in the beginning we have some kind of expectation, selfish expectation. So, when the final Amruta nectar comes, immortal nectar comes, we will snatch it away. But then what happens? In the end, everybody becomes completely free. So, this life is meant to churn, to meditate, to do Upasana and to realize I am Brahman. And when I approach, then I get that knowledge. That knowledge is called a nectar. Dhanvantare is God himself coming in the form of the Guru. In that way, you have to interpret every story. Whatever it is, we take the great master, that is Harathkumara, either as that divinity that took birth as Skanda or who has crossed the ocean of sorrow, jumped into the absolute across the phenomenality of life to that divine person, our Pranam or obeisance. His Skanda has reached the absolute and he takes us to the absolute. This is the essence of this 26th section. With this background, we will study the actual mantras. Once we have understood this essence of it, that is why practically every section I have been giving what is called a foreword and introduction so that we can go into necessary details but by this time we know what is going to come. That is why great authors, what do they do? Whenever they write a book, first they give a foreword introduction. This is what I am going to explain in this book. Then he subdivides all the subject matter into several chapters. Maybe each chapter into several sections as we see in most of these Upanishads and then each section a bit of the first step and second step, third step. Just like, so you climb some steps, enter into the first floor and then what do you do? Leave for some time and then again come back to the staircase, take few more steps, go to the next floor, next floor, etc. This is the methodology. Then we will just explore it in the next class but this 26th section has got two mantras. So the first mantra, what does it say? It says आत्मतः एवा इदम् सर्वाम्. Everything has come from Atman. What does it mean? We have seen earlier 15 Upasanas and that is what he wants to bring out now in this final section. आत्मतः प्राणः, आत्मतः आश, आत्मतः स्मरः, आत्मतः आकाशः, आत्मतः स्तेजः, आत्मतः आपः, etc. Until he comes आत्मतः नाम, आत्मतो मंत्रः, आत्मतः कर्माणि, etc. He comes down to the Nama. Nama to, then he goes to Mind. Mind to walk, walk to Mind, Mind to Karmani, etc. This we will explore in our next class. Really speaking, such a more or less scientific way of analyzing everything and helping us to move forward that is the only purpose of this Upanishad's Gita. दुग्धम् गीता अमृतम् महत्, What is this दुग्धम्? That which leads us to immortality. And we have a choice. You don't like Chandogya, go to Katha. Don't like Katha, go to Munnaka. Don't like Munnaka, or you think you are superior, go to Mandukya. Don't like Mandukya, dry, नान्तः प्रग्ञः, नभहे प्रग्ञः, etc. And then you come back, इशवश्य, only 18 mantras. So, like that we have a choice in our Upanishads. We have a choice whether it is न्यानमार्ग, भक्तिमार्ग, कर्ममार्ग, or योगमार्ग. And this is the greatness of Indian scriptures. Infinite choice, infinite pathways to infinite realization. ओम् जननें शारदां देवें, रामकृष्णां जगत गुरुं, पादपद्मेत यो सृत्वा, प्रणमामे मुहुर्मुहु, May Shri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti. Shri Ramakrishna.