Chandogya Upanishad Lecture 93 on 12 April 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAM ATHO BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAMA BRAHMANIRAKARO ANIRAKARANAM ASTVANIRAKARANAM 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 So in our last class we entered into the 8th and final chapter of this Chandogya Upanishad. In this 8th chapter there are 15 sections are there and these 15 sections can more or less be divided into 3 parts. From the 1st to the 6th section many Upasanas, contemplations on Saguna Brahma what we call Dhyana Mantras and where to meditate and how to meditate and deal with that and what result we get and why we should meditate. From 1st to 6th section. From 7th to 12th a beautiful teaching especially outlining the 3 states of consciousness and finally Brahman or our true Self is beyond these 3 states which is so popularly called Turiya Avastha in the Mandukya Upanishad which we have explored very deeply. Then again like the 1st to 6th, 13th to 15th some beautiful spiritual sadhanas, practices are outlined. This is the bird's eye view of this one. So in the last class I have given some introduction and I am going to recollect some of the points but let us first read the very 1st mantra and there are in this 1st section 6 mantras are there but the essence, the summary of these 6 mantras is that this human body is to be compared to a sacred temple and I also explained that one. Every Hindu temple is consisting of or should consist of though we do not see it in every temple that there are 7 compound walls called Prakaras or in the Tantric lore Chakras and within that the last one is comparable to the Sahasrara Chakra and that is called Sanctum Sanctorum and within that that is also called Garbha Griha and within that there would be our chosen ideal Rama, Krishna, Jesus, Buddha or Venkateshwara or Kali whatever and then this is symbolic of the human body. So within each human body there are 7 Prakaras and until we cross through each one of them and in a particular order from the grosser to the subtler there is no chance of preaching the divine lord who is none other than our own self. We are going to deal with that very shortly but this is called Dhyana Mantra. So earlier he said that Brahman alone exists and he is Ananda Swaroopa and we are all seeking that Ananda and this eighth chapter as I mentioned earlier let's not forget deals with the second of these three definitions of Brahman. What are the three definitions? Sat, Chit and Ananda. Sat was dealt in the sixth chapter and Ananda was dealt with in the seventh chapter and that knowledge I am Sat and I am Chit in the form of pure consciousness Chaitanya Swaroopa and that is going to be dealt with in this eighth chapter but for that purpose as I mentioned first of all we have to develop a taste, a desire, intense yearning for the realization of God. Usually when we hear such words like say Ramakrishna's teaching that God realization is the goal it gives in ordinary words an impression God is somewhere and he is far away and he is much bigger than us. There is no comparison between him and us, between Paramatma and the Jivatma but therefore we have to travel a long distance either to reach Vaikuntha or Kailasa or Devi Loka, Goloka or Paradise or Kingdom of Heaven by whatever name you choose to use but then the Rishi is trying to tell to his disciples that's not mentioned here but this is the teaching and a teaching must be given. A Rishi doesn't sit somewhere alone and then he addresses absent audience oh I am going to teach you. No, he must be telling it to someone who is present there. So that is what we always see though it is not mentioned explicitly who was the Guru and who are the disciples but we have seen in the sixth chapter so Shweta Ketu and his father and then here also Uddalaka, Aruni and in the seventh chapter we have seen Sanath Kumara and there must be some but this teaching Guru-Shishya explicitly naming the teacher and the taught will come later on in the form of Prajapati for the teacher and these six sections are preparations for that for the teaching because if we are not fit we won't be able to understand even if the teaching is given and that is what Shri Ram Krishna beautifully illustrates in the form of a parable. A small girl wanted to know from her elder sister who is just married and is happy with her husband what type of pleasure do you get and then the only answer is you have to grow up so that applies in our case we have to grow up and then we have to turn our attention to marriage and in Christian theology this is called marriage with Christ. Every devotee is compared to a bride and Christ is the bridegroom but if the bride is not sleeping then only she will get. There is a beautiful parable of Jesus Christ once some maidens were awaiting the bridegroom's arrival and all of them they had lamps but there were some intelligent maidens they said we don't know how long the bridegroom is going to take he may come very late and meanwhile we have to fill up our lamps with oil otherwise these lamps will not last long. Some of them filled it up to the brim and awaiting joyously some of them they thought oh he will come very soon so it doesn't matter whether we fill them with oil or not and then without notice suddenly the bridegroom came it was late so all those foolish maidens who did not have that discrimination and so did not fulfill the commandment the doors of the heaven open once in a long while and only remain open for a twinkling of an eye that's all blinking of an eye and we have to keep our eyes peeled when that blessed moment will come only such people they can rush forward other people will be shut out because it won't be open forever. Beautiful symbolic teachings but even to understand the symbolism we will have to work very hard so Ramakrishna says that this young girl has to grow up then only she will be an adhikari fit person to understand what it is until that time it will be a pure mystery so this is what we have to understand that for to understand the teachings of this Upanishad which is going to come in the form of the dialogue between Prajapati and then Indra especially because Virochana dropped after the first teaching itself he misunderstood and he thought he understood he left forever but Indra persisted and he became one of the greatest knowers of Brahman that is why he became the lord of the devas not by punyam but by knowledge and the same story is illustrated also in the Kena Upanishad we will refer to it when the time comes but here important point that we have to prepare that preparation preparatory contemplations that is going to be told and as we know whenever any one of our devotees get initiated they will be instructed how to meditate on either Shri Ramakrishna or Krishna or Holy Mother and each one of the deities they have got dhyana mantras for example if somebody wants to meditate upon Ganesha but in the case of Shri Ramakrishna also we have got this beautiful meditation and in this first section there is a heart within each one of us and that heart in that heart there is a small place beautiful sacred archidakasha it resembles like a lotus bud and within that lotus small lotus bud as the Kata Upanishad says it is not the physical size but it is indicative ati sokshma sokshma ati sokshma subtler than the subtlest that is how the description goes in Kata Upanishad so we see here the way to meditate not only the way to meditate but we must develop intense yearning for that the disciple has to ask how to develop that intense yearning how does intense yearning for god comes Ramakrishna answers so you will have to pray to god oh lord i do not have intense yearning for you so you will have to grant me intense yearning only by his grace can one get that buddhi buddhi means understanding understanding means discrimination discrimination means god alone is real everything else is not that means god alone has to be sought had to be the goal of human life and then some way karanda's teachings also we can harmonize each soul is potentially divine where is this divinity within each one of us but the most wonderful fact that each one of our body human body though it may be filled with blood and bones and flesh and filth bone marrow etc etc but the this Upanishad especially there are also other Upanishads comparable says this is called Brahmapura Brahmapure and this is Brahmapura because Pura means a city and this is a city that is what Bhagavad Gita also we have seen if you still remember Navadvare Pure Dehi Naiva Kurvan Na Karayar so this is the Brahmapura it is Brahmans two meanings are given here Pura means city it is called Brahmapura like we call in New York this is Bangalore this is Varanasi etc because in this city dwells the king in Varanasi for example Vishwanatha and mother Annapurna who are they Jagataha Pitarao Vande Parvati Parameshwarao the divine mother is called this Annapurna so this is the idea we are getting here that we have to meditate that means we have to focus that's what Shri Ram Krishna also says there is a Jamindar he gives this beautiful what is called allegory there is a Jamindar his vast estates he has a huge house and he will be going here and there visiting his estates but most of the time he will be available in the drawing room or visitor's room and that is called this Dahara Akasha which we will discuss very shortly so all these symbolisms we must understand and within that Brahmapura there is a small space and it is like a lotus bud remember Ram Krishna was describing his experiences when he was practicing Tantantrik sadhanas that the Kundalini that is a Paramahamsa is that is Paramahamsa is an embodiment of consciousness slowly rising from the lower identifications Uladhara Swadhishtana Manipura and then he reached the Anahata Chakra and then there was a lotus hanging upside down and this Paramahamsa a small boy he licked that lotus bud and immediately it stood up erect that is to say we have to make we have to attain to those higher states of consciousness and there also a Tantra vividly describes how many petalled lotus buds are there. Bud becomes a beautifully blossomed flower some with two petals some with eight from with some with four some with ten twelve thousand which is called Sahasrara Chakra. The same idea is there in the Kata Upanishad also Angushta Matraha Purusho Sherere same idea in different language so here each human body why do I say human body what about the other bodies non-human bodies because the capacity to manifest the divinity is not possible through other bodies not only animal bodies non-human bodies non-human bodies also mean even the higher worlds because of some great virtue accumulated a person may reach higher worlds like Indraloka, Prajapati Loka, Brihaspati Loka etc. which we will see in the second chapter of Taittiriya Upanishad there is a beautiful analysis called Ananda Mimamsa and that is one who has attained God for him all his desires will be fulfilled and he can attain any desire he wants the same idea is also given here we will see in this series so with this background we will go into the mantras we have to say Baro is called Asti we have to add that word Asti this word Asti is not here but for understanding we have to add it here by breaking these sentences Tasmin Yad Antahah whatever is there Tad Anvestavyam Tad Vava Vijnasitavyam Iti this is the first mantra Om then in the small lotus like dwelling that is within the city of Brahman there is a small space and that which exists in that small space is to be known and that indeed has to be enquired into for realization so as we said that we see the first six sections Khanda means sections speak of Saguna Brahma Upasana so here I will just give a simple meaning of the Athah now this is the teaching Athah means do you remember in the Brahmasutras start with Athah Athah Brahma Jignasa similarly about Dharmasutras also Athah Athah Dharma Jignasa so this will come always and when we are studying Yoga Sutras Brahmasutras Dharmasutras then Yoga Sutras what do we say Athah Yoga Anushasanam Yogaha Chitta Vritti Nirodaha Tada Drashtu Swaroope Avasthanam Vritti Sarupyam Itaratra beautiful exposition of spiritual progress so here also Athah Athah means what we have to add Athah a Guru we don't know who is the Guru is addressing the disciple Athah you have approached me my children and Athah you are all completely fit Adhikarins so who is an Adhikari Sadhana Chatushtaya Sampannaha you are endowed with the ninefold qualities Viveka Vairagya then Shamaadi Shatka Sampati six qualities Shama, Dama, Tideksha, Shraddha, Samadhana, Uparati etc. then Mumukshuto intense longing intense yearning for God realization altogether nine qualities are enumerated but if you go to the Bhagavad Gita 16th chapter I do not remember but I think more than 20 qualities are enumerated there but all these included in that Adhikari means is all the qualities in abundance that's why we also prayed here whatever qualities the Upanishad is commanding us to acquire before entering into the subject matter so may I get all those qualities because I am sincerely longing to know who I am so simple English translation of this first mantra Athah that means Guru is addressing to the fit disciple qualified disciple so you have to be ready to meditate upon that then only the teaching will be fruitful which will come about Nirguna Brahma later on and it is like if you want to go to the second floor first you have to climb the stairs from the first floor let us ask ourselves the question am I at least in the first floor or am I even below that on the basement lying down what is the basement here the basement is Muladhara Swadhishtana and Manipura so the what is called Guru is addressing the disciple this this means what is not somewhere it is here Asmin see your body is a temple my body is a temple even from this viewpoint even a disciple says my guru is Brahma we have to understand even from this standpoint also every human body is a temple and if we want this is what Shri Ram Krishna says explicitly about Karma Yoga so one has to consider the other but what what do we see we see a miserable person helpless person in what is called poverty contingency and then we have but we should not see that if I am trying to help him we should see Shiva himself is suffering like Namadeva carrying Ganges water all the way to the Rameshwaram by walking and at last offering that water to a donkey dying because of thirst he saw not the donkey Asmin Brahmapure there is God Shiva he is dying but he has taken the form of this donkey so Asmin Brahmapure the disciples will be looking here and there why what Brahmapura you are talking about I am talking about your bodies because within this body there is a mind and that mind is of two varieties the impure and the pure Shuddham Ashuddham I hope you remember what we discussed earlier Shuddham and Ashuddham pure and impure and in that Shuddha mind there is a small space in the Ashuddha mind also there is a small space so space is divided into three categories Bahya Akasha Chitta Akasha and Chitta Akasha so when we open our sense organs all the five sense organs then what we contact with these sense organs go and contact their respective objects and only their respective objects for example eyes cannot hear smell taste touch etc so all those objects they have to be somewhere and these objects where they are where are they in space outside that space is called Bahya Akasha outside but when we turn if we are a bit intelligent we understand that that what I call that object is not outside but it is inside me that's why who is calling it is outside is me but it must come to me in the form of a thought Chitta Vritti form of a thought Vritti and that Vrittis wherever they are contained and they are called Chitta Vrittis and they have to be contained in that Chitta and that Chitta can be pure and impure and the way we look at the same object so it depends upon what type of Chittam we have for example a devotee of Krishna when a devotee of Krishna looks at Krishna then he will be transported into joy and then he will be thinking my Krishna is my Guru like my Guru in the eyes of every disciple my Ishta Devata is none other than Parabrahma only so that is how the Dhyana Mantras also indicate to us which I will come sooner but then what we need to understand here that that who he who is inside us it is if we are looking at the same person for example when some people not familiar with Hinduism look at the image of Mother Kali they think is this reminds them of cannibalism even worse when they look at Shiva Linga reminds of their own life so but when a devotee of Mother looks at this for example Shri Ram Krishna Anandamayi Ma so there are two minds Chittams and the pure mind or pure Chitta that sees only the Chaitanyam but the impure mind it sees only the limited object but in any case both are vrittis and vritti is an object every thought is an object and every object requires a space for it to be and if it is our idea is impure idea then that is called Chitta Akasha the space that is within our mind what does it mean Akasha means knowledge that is how we understand things what type of knowledge we have but when our mind becomes purified and then we look at from a higher point of view everything is is possible because of pure consciousness aham aham it is sadas purantham that which is by throbbing vibrating aham aham not ahamkara you must always distinguish between aham and ahamkara so what is the difference ahamkara means consciousness taking the form of an object like light taking the form of an image on the screen but if it is we understand forget all those names and forms let us think only about that pure consciousness light that is called Chitta Akasha so there are two Akashas depending upon the mind is pure or impure and that is what the guru is trying to tell here it has been Brahmapura in this body so we were discussing what is the meaning of Brahmapura so that is one meaning is very obvious we can only get that Brahman within that is what Kathopanishad clearly indicates but the second meaning as Brahmapura means Brahman himself in the form of Panchabhutas he has become the Panchakoshas and within that Panchakoshas like a sword lying in the scabbard completely separate completely unattached no resemblance between these two a sword can cut can kill can heal but a scabbard cannot do any of these things so Asmin Brahmapura in this human body which should be considered as a most sacred temple and that is what Shri Ramakrishna symbolically indicates through the story of Podo you you must recollect whenever I talk these things I should not go on describing to you what is there then your listening is totally useless so this Brahmapuri it is called Brahmapuri because Brahman has become his body mind the whole Jagat but Brahman at the stage of our ignorance is available continuously in the form of pure consciousness but at the beginning in the form of Chidabhasa Asmin Brahmapuri in this body there is a small space it's called means small and that in that within that space and there is a means a lotus bud Reshma means house so in that lotus bud within that lotus bud there is a still smaller space Asmin in that smaller space Antarakashaha there is a space in inner space and that is what is equivalent to Chidakasha and then this is the description given by the guru Tasmin yet Antaha within that Akasha within that space like we keep a big Almira or a cot or a car garage space is necessary to accommodate the car a big Almira a big room is needed etc etc Tasmin Antaha there is something there he did not say now what is there but the hint is given Brahmapuri otherwise if someone is asked who wrote Shakespeare's works the fellow thought for long time and said I don't know it will be like that already he has given a hint Brahmapura Brahman is there within he has already given this is he forestalled a doubt that can come what is the guru is trying to teach us Tasmin yet Antaha that has to be sought after because that is the goal to manifest that potential divinity and that is the goal of life indeed that it must be known not merely known specially to be known what is the difference Ramakrishna says there is a Gnani he definitely knows there is Atman but there is a Vignani he has seen God that means he became one with God he realized God he knows I am God is called a Vignani that is the meaning to be applied here and that which is here definitely it is very clear crystal clear this gross body is called Brahmapuram there Saguna Brahma Ishwara has to be meditated upon this is for the sake of meditation so we have been for a long time thinking first I am the possessions secondly and the body thirdly I am the mind why is this distinction so important so most of us probably misunderstand and say I consider myself as the body no but I consider myself as the possession I identify my possession whatever is more valuable to me that is where my prana is there for example even animals if there is food the animals fight and ready to kill or to be killed where is their identity with the food food is a possession the more food a person gets an animal gets that of course all because of the body survival but then the identity is not with the body supposing the animal comes to know I am going to die if I venture any nearer to this there is a lion eating and it will kill me definitely it will that animal will not dare but then what does it do aspiration I want to possess it and especially between various tigers various wolves and various animals for the food is a big third world war is going on even at the microbe level is called turf war so even while seeking liberation we pray that let this body be there will I go to Vaikuntha what is the idea this miserable body has to go there these miserable eyes should see God there but of course no man is so unintelligent to think that this dirty pancha bhautika deha will go there it will be a divine body what does it mean it will be always healthy always happy and there will be no etc so that is the kalpana imagination that we have but the first identity will be there are people who worry themselves to death because they lost some money or some beloved person etc etc we get every day hundreds of examples but there is a more developed person says if I am not going to be alive what is the good of this possession to me I can as well give up that possession such a person is far advanced in spiritual life and so his identity is with the body for the sake of prana he will do anything that's why amnamaya kosha pranamaya kosha etc then a third person it is I don't want to live like a pig that's what Socrates said it is better to be a starving philosopher than a happy pig if you supply sufficient food to the pig it is quite happy but that's not my goal I want to be a great thinking philosophical person I may suffer but it is more than worth so this is how is two three but all the three are thoughts in the mind and even a devotee must have all the three identities a devotee must have all the three identities but there is a vast difference as we have seen in the taittiriya upanishad one has to be kushala na pramaditavyam atmarakshanartham na pramaditavyam bhutya na pramaditavyam so one should not neglect one's own welfare oh why are you giving this advice to a devotee after all he wants to know his atmar no because his body is essential and it is like a boat until we cross this samsara sagra it is not it is to be used with all diligence attachment get attached is very necessary so what is the difference difference is a worldly person or ashuddha impure mind he wants he's running after and he is possessed trying to possess worldly things which bring lot of trouble whereas a devotee wants this body because it's brahmapura he wants possessions because he want to serve shiva either in as dana or as any form feeding teaching serving etc etc so that is the difference both want but one he wants to get deeper into bondage the other he wants to get out of bondage by seeing god so within this brahmapura there is ishwara saguna brahma and where is the sanctum sanctorum that is dharam pundarikam veshma veshma means small house small room pundariki means as i said lotus the harem means very small so but it is a royal place because the king of the kings lives there so the brahmapuram within that there is this lotus and within that lotus there is this divine lord that means he's like a drawing room available for us so that is what we need to understand this is how we have to meditate upon that i wanted to realize god so there is a beautiful quotation from the gospel one devotee called manilal is putting a question to sir ram krishna sir where shall i meditate on god when i perform my daily worship master why the heart is a splendid place meditate on god there of course in one sense your words are true they said that in one respect a devotee of god is greater than god himself because he carries god in his heart a beautiful statement so he says that this there was a devotee called ishan and he is telling about these things beautiful so a devotee is greater than god so how how is it that devotee is greater than god must be greater than anybody in this world so that is what he says a devotee is greater than god who says ram krishna how and this ram krishna heard from ishan and then he is quoting master is asking this ishan and please tell us also how the heart of the sadhu is the greatest of all then isha very proud he must have been very joyful but even sir ram krishna wants to learn from me something so he is telling joyfully these are the largest thing we see anywhere around us but larger than the earth is the ocean and larger than the ocean is the space sky akasha but vishnu the godhead has covered the earth the sky and the nether world with one of his feet and that foot of vishnu is firmly enshrined in the sadhu's heart therefore the heart of a holy man is the greatest of all and all the devotees were delighted more than what they can express with ishan's words and there is also there are many many songs are there but i recollect only one kali rudare pramhanda bhandu and this is in one of the samasangita i'm only quoting a relevant part of it beautiful song very meaningful song if you can take one such song and meditate upon it for days and days and days together really so much your meditation will be joyful meditation because you'll have to contribute something so important part is the divine mother is manifesting herself that means in every part part means here indicating of the body Kabir Das also says so then he says my rudare brahmanda bhandu this whole universe which is unimaginably large is in the heart of the mother prakandata janakamana how are you going to come to know how big it is because you are a very small vessel but is there anybody yes the secret of what mother kali is only one being knows is called mahakala nobody else will be able to understand her so prasad says the people when they look at me they go on laughing at me why a small what is called wooden plank and i wanted to cross this vast ocean with the help of that and then he says i am dwarf i know it but i want to catch hold of the moon is it possible for a dwarf no but then he says my intellect understands it is impossible but there is something else in my heart prana means bhujana it says no i can catch i may be dwarf i can catch it so there is a small heart and within that there is small mind and all thoughts are in that mind thoughts are born in the mind but that's not important there is a witness consciousness that is aware of whatever the thoughts are there that's what we have seen in the kena upanishad also every thought simultaneously tell us that there is a pure witnessing consciousness like if you see a tree then you are we are forgetting when we look at it what do we say there is a tree there is the tree exists and we forget that existence part of it and focus upon its manifestation with name and form beautiful thoughts we will talk about them in our next class may ramakrishna holy mother and swami vekananda bless us all with bhakti