Chandogya Upanishad Lecture 89 on 29 March 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAMADHU BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAMA BRAHMANIRAKARO ANIRAKARANAM ASTVANIRAKARANAM ME ASTU TADATMANI NIRATE YAUPANISHADSU DHARMAH TE MAI SANTU TE MAI SANTU OM SHANTI SHANTI SHANTI HA RE HE OM May my limbs, speech, vital force, eyes, ears, as also strength and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me. I am engaged in the pursuit of the Self. May they repose in me. OM PEACE PEACE PEACE BE UNTO ALL So we are studying the 7th chapter of the Chandogya Upanishad. In our last class, we are talking about the 26th section of this 7th chapter. This is called Bhuma Vidya. Bhuma means infinite. Bhuma means Brahman. Bhuma means Paramatma, Atma. Brahmananda, Atmananda, Anantananda, Paramananda, these are all synonymous terms. So what happens to a person who understands, who realizes that I am everything. So for that purpose, this 26th chapter, it is describing for a person who has realized I am everything, I am infinite and there is no second. We have seen that one earlier in the 6th chapter. The whole of 6th chapter of this Chandogya Upanishad is talking about the Sat aspect of Brahman. As we all know, there are three Swaroopalakshanas, the defining characteristics of Brahman. Sat, Chit and Ananda and in the Taittiriya, they are called Satyam, standing for Sat, Gnanam, standing for Chit, Anandam or Anantam, standing for Ananda. One and the same thing. A person who knows I am Bhuma, I am Brahman, knows means not like our knowledge of a tree, of a person because this is called Maya Gnanam, Avidya Gnanam. What is Avidya? The knowledge of multiplicity, the knowledge I am the subject, I am the knower, I am the experiencer, everything. There are multitudes of objects which I have knowledge but they are completely separate. I am only this body, this mind, etc. But Sanat Kumara had led Narada step by step, starting from Nama, names and then taking through Vaak, Manaha, etc. until Prana and then remember, this is called Upasana. As a result, now Narada realized finally that I am the Prana. Prana means here, I am the Saguna Brahma but the Saguna Brahma also has to forget I am Saguna but I am really Nirguna. There is no Guna in me because Guna is what creates multiplicity. No, I am Brahman and what happens? So what is the result? What do I get? That's being discussed in this 26th section, final section of this 7th chapter of this Chandogya Upanishad which is aptly named as Bhumananda, Brahmananda, Atmananda, Paramatmananda, Anantananda, etc. Remember, this Chandogya Upanishad belongs to Samaveda and Shloka means a mantra from Rig Veda is called Shloka and Tat Esha Shlokaha with regard to O Narada, whatever I have taught you, the other part of the Veda which is called Rig Veda, that is also confirming and what does it say? So what does this person do? Pashyoh means a seer, seer means a realised soul, a God realised soul, Brahman realised soul. There is no death, Na Rogam, there is no sickness, illness, Na Uta Dukkhatam, he doesn't see any type of Dukkha. Remember, this word Dukkha is the main teaching of Bhagavan Buddha, Sarvam Dukkhamayam Jagat, whereas the Upanishad says Sarvam Brahmamayam Jagat. So here Dukkhatam means what? Birth is Dukkham, growth is Dukkham, youth is Dukkham because how can youth be Dukkham? Remember, youth means a person who is in young age, completely mature personality, his body is extremely fit, mind is very very healthy and he is working very hard but he has infinite desires. I want to achieve everything and most people do not achieve even a little bit also. So how many young people, either men or women, really get what they are looking for? But this is also true that nobody knows why they are looking or what they are looking. First of all, what do they look? In Sri Ramakrishna's words, Kamand Kanchana. Secondly, what do they really, what are they expecting? A young man says, if I can, I love this young woman, if I can marry, then both of us lead. So we have to assume that both of us will be very happy. Why do I say that? Because if a young man thinks, if I marry this young woman, I will be very happy. If he says, issues such a statement, then he cannot guarantee that his wife will be very happy all the time. It is a presumption. So she may be unhappy and the moment she becomes unhappy, he cannot be happy because we always want whatever we desire or think that gives me happiness must be perfect. This is the secret. I want a sweet, it must be perfect. I want a book, it must be perfect. I want a movie, to see a movie, it must be, the movie must be perfect. So if we see any defect in the object that we would like to have, we would not desire it and if knowingly nobody will desire a defective object. So this young man presumes if he is happy, then his wife also will be happy or she presumes like that, vice versa. But most of the time that doesn't happen. I love something, she loves something. I hate something, she loves the same thing. So this conflict will arise. That is called Dwandwa. Dwandwa means what? Both opposites will be there. So what is he looking actually? If he is a wise person, he says, what I am looking for is not a sweet, is not a woman, but I am looking for happiness, Ananda. And if he focuses upon that, then objects lose their value. He may be using, Ramakrishna enjoyed things, every Jeevan Mukta enjoys things, but with the full knowledge, these objects do not give me happiness, they do not contain happiness, but I have chosen to look myself into a mirror and every object becomes a mirror and the mirror is clean. Then I see my own reflection. So every happiness that a realized soul sees is a reflection of his own self and the every object becomes a mirror like. So these are all included. A realized soul, what does he see? He does not see any negativity. He does not see any multiplicity. He does not see any duality. He sees only himself and that is being explained. What does he see? I am everything. So he attains everything in every way. That is called Brahmananda. So in this second chapter of the Taittiriya Upanishad, we get a realized soul enjoys infinite happiness at the same time of infinite objects. Another way of saying I am everything, I am of the nature of bliss. I do not need to depend upon anybody. This again, as I mentioned so many times, is a human language. But the real experience of a Brahma Jnani, nobody can tell because first of all, a Brahma Jnani, Brahma Jnana Deeti Brahma, one who knows I am Brahman, he becomes Brahman, he is Brahman and what Brahman is, as Sri Ramakrishna says, no scripture, no person, no Rishi is ever able to describe it. So he becomes everything. That means he attains everything and he enjoys everything. So he becomes everything. He becomes a Sat, not a tree is, a table is, a home is, a dog is. No, he becomes pure existence and he knows I am pure existence. That is called Chit Bhavati. Then I am of the nature of Ananta Ananda. He knows I am, my very nature is Ananda. So then what happens? For the sake of all of us, then the question comes. I see here is a realized soul and here is also the world. What is the relationship? Then for that Sanat Kumara is explaining that this world is nothing but Brahman. But instead of saying Brahman, because earlier we have seen Brahman is in the front, Brahman is in the left side, right side, above, below, everything, Sarva Saha. So we have to bring it here and then add it here. So what does it mean? That Brahman Saha becomes Atma or I, Aham. Aham Pashyat, Aham Purataha, Aham Pashyat, Aham Purthvaha, Aham Athaha, etc. I am to the left. That means I am infinite. And then again Upanishad, it equates first Brahman with Aham. Then Aham with Atma. Atma Sarvatra, Sarvaha. That is what we have to remember here. This person is a realized soul. He knows there is no difference between me, my Atma, my Brahman. I am Brahman. So such a person is called Pashyaha, a realized soul. Then what happens? Then if he becomes a Jeevan Mukta and the following, this one only becomes meaningful for a Jeevan Mukta. Just as in Sushupti, I see the world and I am very happy. Such a thing doesn't exist. I don't see any world. Jagrat, Swapna have become merged in me, which is called Sushupti. That is why it is called Karana Sarira. The effects merge in the cause. And because there is no duality, then he becomes a happy person. Anandamaya Purushaha. So that is what is being said. That person, that Brahman. Another way of describing, Brahman is manifesting as everything. What does it mean? Brahman plus Nama Rupa is everything. Everything minus Nama Rupa is Brahman. Brahman plus Nama Rupa is Jagat. Jagat minus Nama Rupa is Brahman. That is what is said. Ekadabhavati. That is, he becomes one or he remains one. Then Tridabhavati, Panchadabhavati, Saptada, Navada. If he remains one, then he manifests as three, as five, as seven, as nine, as eleven, then 110, then 1020. That means he is manifesting as this whole world. Sarvam Brahmamayam Jagat. Sarvam Brahmamayam Re Re Sarvam Brahmamayam, which I referred to Sadashiva Brahmendra's Kirtana in pure Sanskrit. By the way, Sadashiva Brahmendra has not written any bhajan in any other language. Only pure Sanskrit. And they are called not bhajan, but Kirtanas. Sadashiva Kirtanas. Several people like M S Subbalakshmi, Balamurali Krishna and many others have sung in their own melodious voices. And even their marvelous things, their nothing but pure Upanishadic teaching or a realized soul proclaiming, just as in the Taittiriya Upanishad, Ahamannam, Ahamannam, Ahamannam, Ahamannadho, Ohamannadho, Ohamannadaha, Ahagyoshlokakrut, Ahagyoshlokakrut, etc. So that is what in many Upanishads, the proclamation of the realization of a realized soul is there. So just I will come to this. There are special meanings given how he becomes three. So one interpretation is so Adibhautika. He became the Adibhautika. That means the external world. He became Adhyatmika, the subject, me, Adi Daivika. And he became the ruler of this entire world. Entire creation, as we have seen, has been divided into me, the external world and the Gods and Goddesses who rule over this entire world. Those rulers are called Adi Daivika. External world is called Adibhautika and me is called Adi Daivika. So becoming all, this realized person sees the all. Having known this, he knows the all because he is the all. Sarvam apnoti sarvasah. So then what does it mean? In every manner, everything at the same time comes to him. Whereas for us, we have to experience everything separately. So things come to us only in certain ways and very limited way. All things do not come to us at the same time because our vessel is very limited. We cannot receive. The giver may be willing to give more than what we can receive. But if we are not capable of receiving, it is not possible. So even those few things that come to us, they come to me in drips and drops, only a very small quantity. Not because they don't want to come all at once because our capacity to receive them is only very limited. But in the case of Jeevan Mukta, everything comes at all times. All times means is beyond time. In every way means the vastu parichcheda is not there. Desha parichcheda is not there. Kala parichcheda is not there. That means he has become infinite. Even that word he has become is wrong word because he was, is and will be infinite only. So that means what? Because he is everything, he is Ananda, is unbroken. So the Upanishad reads this, he is everything, saying that not only he is Brahman, he is also this Jagat. So ekadha bhavati, just now we have quoted this one. So it is the manifoldedness, 1, 3, 5, 7, 9, 11, 110, 1020. All these things are merely categorizing this singleness of being through the channels of our perception and experience. As is the nature of the person, so is the nature of perception and experience. What does it mean? It means, as Swami Ekananda said beautifully, much better than this statement, as man grows, God also grows. That means what? As our understanding grows, then our concept, our idea about God also grows. So all these categories are within that infinite. Every finite thing in this world and finite things can be of any color, of any shape, of any size, of any taste, of any fragrance, of any experience, infinite ways and they are all continuously changing from one to the other. Whether it be animal world or insect world or plant world or human world or even Deva world, world of Gods, everything all fall under finite things, including Brahma Loka. That is why it is said, So beginning from Brahma until the lowest manifestation of existence, everything is changing. So even if a person goes to Brahma Loka, it will not last long. He has to come back. But in this Brahman, there is no many-foldness, there is no multiplicity, there is no such a division called animate or inanimate, there is no such a division called the seer, the seen, the subject and the object, the knower and the knowledge, unknown things. That would be the result. But we understand only one thing. But will I be happy after realizing God? Yes. Not only you will be happy, you will be infinitely happy for infinite amount of time. That is what it says. But that means, if I realize God, I get so much of benefit. But is it easy to realize God? Great effort is needed to acquire this knowledge. So here, most often quoted, especially by Ramana Yajacharya, mantra occurs here. What is it? अहारशुद्धव सत्वशुद्धि सत्वशुद्धव त्रुवास्मृति स्मृतिर्लंभे सर्वग्रन्धिनाम् विप्रमोक्षः So this famous mantra, which has been quoted by practically every Acharya and interpreted in a limited way or in a comprehensive way, is a very famous mantra. But we should understand its real meaning. So what is it? साधन. What is साधन? Obtaining purity, becoming pure. That purity of the mind is called चित्तशुद्धि in Gnana Yoga. It is called in Yoga, चित्तवृति निरोधा. निरोधा has nothing to do with stopping, suppressing, oppressing thoughts. Make the mind pure as like a pure mirror. How do we know that is the meaning in the Yoga Shastra? Because the third Sutra of Patanjali Yoga clarifies that. तदा त्रष्ट स्वरूपे अवस्थानम् When the mind becomes pure and then every object becomes a mirror and he knows, oh, I see myself everywhere. I see my reflection. That means I see myself everywhere. But how to attain to that state? आहारशुद्धवु सत्वशुद्धि. If our food is pure, then our thoughts become pure. सत्वगुणा increases. And when they, we become सात्वि, physically and mentally. सत्वशुद्धवु त्रवास्मृति ही. स्मृति means memory. What memory? That आत्मा स्मृति. I am not XYZ like a person who thinks that I am Napoleon. He is given treatment by a psychiatrist. After some time, he discards that thought, I am Napoleon. And he doesn't become Ramu or Shamu. He was, he is, he will be Shamu only or Ramu only. But in between, he started thinking, I am Napoleon, etc. That wrong identification is removed. And he remembers, oh, I thought I was Napoleon. But now that was a mistake. That was completely wrong knowledge. Now I know I am none other than pure Brahman. That is called स्मृति. Then when the mind becomes pure, चित्ता becomes शुद्ध, then this स्मृति comes back. That is in this meaning that Arjuna replies to Krishna's query, that have you heard this? And then immediately Arjuna replies, yes, स्मृतिर्लब्धा. I obtained my memory, lost memory, forgotten memory back. What is it? That I am आत्मा. How did I get it back? तत्प्रसादाति. By your, sheerly by your grace. Every sadhana is to obtain God's grace. God means knowledge. God's grace means the knowledge dawns upon us. That is also called बुद्धियोग. That is also a prayer in the Gayathri. That is, oh mother, please manifest in myself as बुद्धियो योनः प्रचोधयात्. So the remembrance that I am Brahman, that is the purpose of Gayathri japa or the japa of any Ishta Devata mantra. Only we don't say it is Gayathri mantra, but the essence is the same. So this particular mantra, आहारशुद्धवसत्वशुद्धेहि, सत्वशुद्धव द्रुवास्मृतेहि, then what happens, द्रुवास्मृतेहि, that is a very important word. द्रुवा means what? Once I get back the memory, I never forget it. द्रुवा, it becomes eternal. Eternally I remember that I am the eternal. And then once that memory comes, then all the wrong memories, I was an insect, I was a plant, I was an animal, I was a bird, now I have become human, I was a Kshatriya or Brahmana, I was a Brahmachari or a Grihasta or a Vanaprastha or a Sanyasi, everything will be washed away. Then what will be the third? अहं ब्रह्मः अस्मी. So this particular mantra is what is called equivalent to Advaitins, चित्तर्षुद्धि or equivalent to the Gnanamargis, Advaitins use the word, what is it? That साधन चतुष्टय संपन्नः. Because what is साधन चतुष्टय संपत्य? To have complete control over body and mind and all the sense organs by proxy, all the sense objects and how can we get control? When we change that which is giving us negative result, pulling us deeper into bondage, we should remember them as equivalent to poison, विषय. Every विषय is compared by Shankaracharya to venom, विषय. But he says there is a difference between विषय. विषय means an object, between a विषय and विषय. Only once विषय is needed, person will die. But this विषय, it kills. How many times? Every time a thought comes, that is a death. What is death? Death of my knowledge that I am Brahman and meaning I am the body, I am the mind, I am a slave. How many people are aware that we are slaves to this world? Very few people. So purity of thought is a consequence of purity of diet. And then with regard to this, other people, there are different Acharyas. Ramanujacharya, for example, gives more importance to only one sense organ. आहर means here the object of taste, that is the food we consume in the form of rice, sambar, dal or curries or sweets etc. That is what he meant. That is also necessary. But other interpreters like Shankaracharya and Swami Vivekananda follow Shankaracharya. He says it means control of all the, आहर means the food of all the five sense organs should be made pure. When what we take in is pure, what comes out will also be pure. What comes out when we take only pure food, gnanam comes out, knowledge comes out, realization comes out. So we will deal with it when we go. This is only an essence of it. So what it means that this is a teaching of Sanat Kumara to receive pure things through every sense organ including the mind. Remember according to Advaita, five sense organs plus mind, all are only sense organs. We must see purity, hear purity, touch purity, think purity, sense purity etc. And what is purity? Purity is that which makes us remember our true nature. That alone is purity and that which brings back our to our memory, our true nature and whatever helps that is called pure food. And that is called chitta shuddhi. So chitta shuddhi can happen only when what we take in, that is the meaning of the word आहर. आहरियते इति आहरः. Whatever is taken in, as Jesus said, I reminded you, not what goes in which pollutes a man but what comes out that is what pollutes man. That means even if a chandala eats so-called forbidden food but his mind is on the lotus feet of God, then what comes out will be only the thought of God, words about God and service to God. But the brahmana who is only talking highly about brahman but he is like Sri Ramakrishna's description where he says these learned pundits are like vultures, their sight is fixed upon the rotting corpses, that is they all the rotting, all these bodies. So that means what? देहात्म बुद्धी, identification with the body etc. So my dear Narada, I have taken you through all these things. Now this is a summarization what I have taught you. So see that you attain purity. In fact Narada was attaining purity through these upasanas, 15 upasanas and then the 26th section concludes. तस्मय means to that Narada. What type of Narada? कशाय means impurity. So one who is completely washed off all the impurities to that Narada who has become pure as a pure mirror. Whoever takes us to the other shore, to God, to Brahman, he deserves the name Bhagawan. So सनत् कुमारः and who is this Sanath Kumara? So Skandha, Kumaraswamy, eldest son of Shiva. So he is called Skandha and Shabaramalai is worshipped as Kartikeya or Shanmukha. He is called Skandha. That Skandha, this Upanishad, Samaveda Upanishad tells us, has incarnated as Sanath Kumara for what purpose? To teach this Upanishad to whom? To all of us. But through the medium of Narada just as Bhagawan Krishna gave out the essence of all the Upanishads in the form of Bhagavad Gita, शर्व उपनिषदो गावो दुग्धा गोपाल नन्धनः So this is the पार्थो वच्छः. Partha, Arjuna is only just like a cough, is only an instrument, is only to start the flow of the milk from the udder of the cow. Once the flow of the milk starts, all of us, not all of us means, not even Tom, Dick, Harry, only what is called enlightened persons, only such people can really enjoy. That's why in the Bhagavad Gita they are called सुधीह. Those who are wise people and whoever wants to get the same benefit from this Sanatkumara, he also must become a pure person and like a सुधीह. सुधीह means a person with sharp intellect who can discriminate, who can give up what is poison, who can accept what is nectar. With these qualifications, even as this Tantra says that even if a person is in the deepest forest without the least bit of contact with a Sadguru, the grace of the Sadguru comes to him even though physically they may not meet, mentally also they may not meet, but spiritually there would be a transformation. That is what Sri Ramakrishna means that when a lotus flower blooms, opens, it need not send any invitations to the bees. The bees instinctively realize that nectar is available here and it is not the flies that are attracted, it is the bees and that means honey bees. Honey bees means here a deserving साधन जतुष्टय संपन्न अधिकारी. So with this the 26th section is over and we have discussed a little bit of it earlier but we will go through it a bit quickly. So these are the actual mantras. आत्मतः स्मरः, आत्मतः आकाशः, आत्मतः तेजः, आत्मतः अःपः, आत्मतः अविर्भाव तिरोभाव, आत्मतो अन्नं, आत्मतो बलं, आत्मतो विघ्ञानं, आत्मतो ध्यानं, आत्मतः चित्तं, आत्मतः संकल्पः, आत्मतः मनः, आत्मतः वाक्, आत् He has already narrated those 15 things which we have seen earlier, 15 Upasanas, then He concludes, आत्मतः इव इदं सर्वं, The whole universe has come only from the Self. That is why it is said, आत्म, आत्मतः आकाशः, आकाशः वायो, वायो अग्नेहि, अग्नेरापः, अध्वियः पृत्वि, पृत्यां ओषदेह, ओषदे भ्यो अन्नम्, अन्नात् रसमै पुरुषः, So this entire world, जगत्, has come from the earth, earth has come from water, water has come from fire, fire has come from the air, air has come from the space, and the space has come from आत्मन्, In other words, just like a golden ornament is nothing but pure gold, there is no second object besides the gold that is called ornament, ornament is only gold in a particular shape called रूप, with a particular name, whether it is a ring, it is a bangle, it is a necklace, etc. For a particular purpose, to be worn around the neck, around the finger, or in the ear, called ear ring, or nose ring, or around the hand, so these are all different forms, different names, for different purposes, but it is nothing but pure gold, there is no golden ring apart from gold, Golden ring is the name of gold with a particular नाम, रूप, and प्रयोजण, Only, so he says from summing up what he had already taken, नारदात्रो, Sanathkumara is telling, So एवं पश्यतः, one who realizes ब्रह्मन, रात्मन, एवं अन्वानस्य, his thoughts will be only ब्रह्मन, what he sees सर्वं, खल्विदं ब्रह्मः, एवं इजानतः, he knows I am ब्रह्मन, and besides ब्रह्मन there is nothing else, then he says आत्मतः, प्राण, so in the reverse way, first there, he is taking step by step, from a lower step to a higher step, नारदात्रो, here he is reversing it and says, because the highest उपासन, with which Sanathkumara stops, नारदा, that is called प्राण, so from the आत्मन, all this time what he is telling, that you are separate from नाम, now become one with नाम, you are separate from वाक, become one, because नाम ब्रह्मः उपासन, ब्रह्मः उपासन means become one with नाम, वाक ब्रह्मः उपासन, become one with वाक ब्रह्मः, then मनो ब्रह्मः उपासन, संकल्प ब्रह्मः उपासन, etc., etc., we have seen all the fifteen, only two things here, a little bit extra he added, what is this, आविर्भाव तिरोभाव, आत्मतः आपः, from आत्मन has come waters, then he adds, आत्मतः आविर्भाव तिरोभाव, from आत्मतः are what is called appearance, आविर्भाव means manifestation, तिरोभाव means again manifestation goes back into non-manifestation, so unmanifest becomes manifest, that is called आविर्भाव, and again manifest goes back into unmanifest, that is called तिरोभाव, if it is आविर्भाव, it goes by another name, जन्म, if it is तिरोभाव, it goes by another name, मृत्यु, मृत्यु means not death, but मृत्यु means going to, from the manifest with नामरूप, merging in its कारण, losing its name and form, like every river, whether it is Ganga, Yamuna, Saraswati, Kaveri, etc., when they meet the ocean, then they become merged in the ocean, नामरूपे विहाय, giving up all नामरूप, etc., so that means what, Brahman alone is, was and will be, and what we say is no such thing as जगत्, जगत् is nothing but ब्रह्मः, so this is how आत्मतः एवा इदं सर्वं, he concludes everything, why should he say everything, because we are seeing everything, a ब्रह्मः घ्नानी doesn't say that everything is ब्रह्मः, a ब्रह्मः घ्नानी knows there is nothing called everything, everything doesn't exist, only ब्रह्मः exists, but from our viewpoint of view, I exist, you exist, he or she exists, it exists, everything exists, so to make us understand is nothing but ब्रह्मः, for that we can take the example of, let us say a cinema, there would be a screen, a movie, there would be a screen and there are two things are there, so there would be a projector projecting all the pictures through the film and there will be light, without light the projector will not work, and what do we see on the screen, so the moment we start seeing a beautiful scenario, what do we see, first thing that happens is the screen disappears, that means the screen is now appearing as this beautiful scene, that's all, and what is this beautiful scene, you will see blue colour, you will see green tree, you will see yellow flower, all these things, what is it, nothing but different shades of light, everything is nothing but manifestation of light, how do we know it is light, because put off the light, take away the electrical connection, the projector will stop, even if the projector is running, nothing will be seen on the screen, so light, every figure is light, and light is compared to Chaitanyam, Chaitanyam is compared to our thought, Chaitanyam plus an object, Chaitanyam, light plus the projector, that is called every object in this world in the form of a thought plus the light which illumines, without that light nothing will be there, or if the object is not there, pure light will be there, there is no multiplicity there, that's why this example of movie, a very useful movie for our meditation, we see there is an object, and then I am seeing it, and then a thought arises in me, and that thought is illumined, backed up and sustained by Chidabasa, the reflection, so therefore I see so many things, but it is nothing but pure consciousness taking shapes of different objects, and therefore getting different names, and therefore being used for different purposes, so as I said, all the 15 that Sanat Kumara teaches, but he adds at the end, Brahma, Nama Brahma, Vaga Brahma, Mano Brahma, Karma Brahma, etc., now Narada has realized, who is telling, Upanishad itself is telling in this end, so now what does Narada realize, not only I am Brahman, but I am everything, from me the whole universe comes out, from me only Nama had come, from me only Vaga had come, from me only this Manas has come, previously what was he talking, that I have to become one with Nama, I have to become one with Vaga, I have to become one with Mind, etc., etc., all the 15, what is he telling now, Prana has come, I have become Prana, come means what, I am manifesting as Prana, I am manifesting as Nama, Vaga, Manas, Sankalpa, etc., etc., so previously I am an individual, now I am the universal, previously I was a bound Jeevatma, now I am free Paramatma, so this is the subject and then with this the 7th chapter is concluded and there are 26 chapters, tomorrow we will try to explore a few meanings of this and then if time is there we will conclude, tomorrow we will probably, we will conclude this 26th section and I will also summarize it and with that the 7th chapter will be over, which will allow us to move to the 8th chapter. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Ramakrishna