View source for Chandogya Upanishad Lecture 46 on 27 October 2024

== Full Transcript (Not Corrected) ==
We have started the 14th chapter yesterday. And the lesson we have to learn is without a teacher, without a Guru. And what type of Guru? A qualified Guru. A Guru should qualify three things. He should be a realized soul. That is called a Shrotriya or knower of the Vedas. Not a pundit, not a professor of philosophy, but a person who had actually practiced and knows the Brahman. Knowing Brahman means totally different from I know a tree, I know a person, here the knowledge will not make me one with the object. But knowing Brahman means always I am Brahman. That is the idea. Then he should also be Brahmanishtaha and Akamahataha. So he should always be talking. Nishtha means completely established in it because there are so many people who realize God but they are not destined to become Gurus. So God only authorizes. That's what Ramakrishna says. Then Akamahataha. It goes without saying he doesn't have any desires, he doesn't have any motivations. I must get something, squeeze something from my disciples, from my students. Absolutely no. This is the true meaning, true characteristics of every realized soul. But always a teacher need not be a realized soul. But it is enough if he knows the spirit of the scriptures exactly, especially in the light of the life and teachings of great avataras like Ramakrishna, Rama, Krishna, etc. Then he should be, of course, Brahmanishtaha. Continuously engaged in spiritual pursuits until he realizes the truth. And then he should not have any motive. Even if there is a hidden motive, I want to become famous. As the prayer goes in the Taittiriya Upanishad, no, I don't want to become famous. I have no desire at all. If at all, if I am doing, not me. As Sri Ramakrishna used to say, if someone complimented him, what a nice teaching you have given, Sir. Sri Ramakrishna often says, no, it is my Divine Mother. I know nothing. Such a Guru and is absolutely necessary. Of course, correspondingly, a student also must have that kind of qualifications. What are the qualifications? He must have complete faith or as Shankaracharya puts it, he must fulfill nine qualities or sadhana, chatushtaya, sampannaha, viveka, discrimination, vairagya, then dispassion, then complete control over the mind and the body, concentration, ability to withdraw and absolute faith in the words of the Guru and scriptures, etc. and keep the mind always in equanimity and correspondingly tremendous yearning for mukti, God realization, mumukshu, mumukshatva. Now that is being expounded in this 14th chapter with this example. So what is it? There was a person, just to recollect, from a place called Gandharadesh, the modern Afghanistan, but don't worry, even Dhritarashtra's wife Gandhari, that's why she was called Gandhari, from Gandharadesh. We are not here bothered. It could be from Karnataka, it could be from Varanasi, could be from anywhere. If somebody had to kidnap him and rob him and tie his hands and feet and cover his eyes, take him to a distant forest where there were no people and then leave him there for his fate, and then what does he do? He will be after getting over, of course, the shock, then he will be shouting towards the East, towards the West, towards the South, towards the North, Oh SOS, SOS, save our soul, and then some good fortune, because this is only an example. Because many times nobody might come, he will die there, he will be eaten up. But we are talking here, the story is not important, the example is only meant for without a teacher, one can never get out of this bondage of samsara. That is the final idea. So here we get, So he has been left and he doesn't know where he is. That is the point. We do not know where we are. What does it mean? It means even though we claim, we become proud, I am a very knowledgeable person. What is the knowledge? This world is real. There are so many things and everything in this world is real. Every millisecond, everything is changing and that means whatever is changing is not real. Whatever is unchanging, that alone is real. This is the nature of the world and a person is proud. I know many things in this changeable world. This is what Shri Ramakrishna calls, to know many things is ignorance and to know one thing is knowledge. Always in the light of Shri Ramakrishna's teachings, we are very, very important. That is just to remind you. Then what did we discuss? Second mantra. So he went on crying sometimes, turns towards the East, West, South, North, wherever he is. Of course, he doesn't know where he is. We don't know where we are. We don't know what lives we had previously. We don't know what forms we are going to take up in our future life. Somebody because of his great punya done in the past life. Remember, this is not an example for an ordinary person. This is an example for a qualified student. Somebody will listen. It is not that might, might not. Lucky, not lucky. No, because he deserves it. A teacher will come. When the field is ready, the seed also will be ready. Abhinahanam means that bondage that is covering the eyes and Shankaracharya goes into ecstasy. I am going to read out the essence of what he said later on. But this is our travel in this Samsara forest. And yesterday also, I reminded you a little, slightly changed. What is it called? The story of the three robbers by Shri Ramakrishna. And that is a much better example actually. So somebody comes. He comes there. He is a compassionate person. He doesn't expect anything. And he first of all removes the bondage. And then he unties his foot and his hands, everything. And then what does he say? That my child, where from? Where is your native place? And this person has already read some scriptures. Otherwise, he could not have made so much of progress. So, Sir, I am from Gandhar Desha. That is, I am from God. God has created me. I came from God. But where I am now, I am confused. That is, a teacher hears and says, I know what you are talking because at some stage of my life, I was also exactly in the same situation as you are now. So what does the teacher do? He starts his teaching. And first of all, in this direction lies your home. Gandhara means your home. That is God. Which direction? Not the Samsara direction. Not external direction. Not outward direction. Kashidhiraha. What does he do? He closes his eyes. That means he turns away from experiencing the external world. What purpose? He wants to attain immortality. So he searched for the same Amrutatvam in the external world. And very thoroughly he searched. For a long time, he searched. So, as Tulasidas says in that beautiful song, Mamatha Tunagai Mere Manute. Tulasidas says, how many aeons, thousands, millions and millions of years you have slept. How? Sapana Jupare. And time has passed as in dream, as in deep sleep, without any increment of knowledge, without becoming more discriminative, more dispassionate. So this person says, now you turn your eyes. That is the direction. Stop looking at the world. Start looking within you because where is your home? So he first shows there in that direction. That is where God is. That is the right direction. Not east, not west, not south, not north, not above, not below, not outside, but turn inside. Inside means not really inside. Inside means God is within you. God is you. Turn your direction towards that. How to? Okay, sir. I have faith in your words. I will reach there. But how do I reach? So he says, you start moving in that direction. Perhaps a teacher gives a mantra. This is your Ishta. Think of that. That is called move in that direction. And then this person is absolutely he is endowed. Not only that, he is Panditaha. He is Medhavi. And Medhavi means very intelligent person. Not ordinary intelligence, but endowed with spiritual intelligence. That is why he always prays to Gayatri Mantra. Such a person. What does he do? He immediately starts traveling towards in that direction and he goes a little bit further. That means he advances in spiritual life. So, Sagramath Gramam. And then he reaches a place and he knows how to reach a nearest village. And then there he stops. And then he finds somebody. That is Guru is accompanying us. But it may not be the same physical body which we have seen. The real Guru is Satchidananda. But the external Guru may be having a body. Maybe in this life, this particular body, through that particular body, God has given us, shown us the direction. But in the next birth, the same Guru or Satchidananda comes in another form. So I have progressed somewhat. Then again the Guru comes. Okay. You are here now. And then the next village, you go in this direction. So he guides him further, inspires him further. Gramath Gramam. From village to village. Slowly with him. Panditaha. As he moves forward, he becomes more and more knowledgeable. Because whatever we already traversed, that becomes our own knowledge. But what is to come, that we will get from another source. Only one source. That is source called God or Divine Mother. Then he is a Medhavi. He has the discrimination that this person knows he can guide me. This person is a good person but doesn't know how to guide. So he says, I respect you but you cannot guide me. And then at last, thus progressing from life to life, from one station to another station, from what is called Muladhara, Swadhishtana, Manipura to Anahata, Vishuddha, Agna, Sahasrara. This is called. These are, remember, these are called spiritual centers. And spiritual center starts only from Anahata. Until that time, it is only worldly things. But this person is endowed with that Medha. He can discriminate. Who can discriminate? Only an intelligent person. Even to discriminate, not merely intellectually discriminate, but to follow, to give up what is not suitable, what is poisonous and to actively, lovingly adopt what is good. That is called Medha. Viveka must be accompanied by Vairagya. Otherwise, it's not possible. And as he progresses, he gets more and more control over his mind, concentration, power of withdrawal, keeping the mind equanimous and endowed with more and more and more Shraddha. That is called Medhavi. Ultimately, following the teachings, finally, he reaches that Gandharadesha, that is his home where his mother is. And then he understands it. Sri Ramakrishna also gives beautiful example of the chick of a special bird called Homa bird. It seems it lives in a very high place. And from there itself, it gives the eggs come out and then the eggs fall. And it is said this is only an imagery. Should not think physically. And the chicks take several days. Slowly, they are coming towards the earth. That means towards the Samsara. And they become intelligent, Medhavi, Pandita. And then slowly, they develop wings and a point comes in their fall. We are falling. We will be totally smashed, destroyed. So suddenly, they reverse gear and then they start slowly climbing up until they reach their mother. That is a very apt, what we call parable again. And we are all like that chicks only. Only we have not even opened our eyes. But the time will come and Samsara, Mahamaya will teach us how to open our eyes. So he reaches his place, Sampadhyate. Evam Eva. And then the Upanishad concludes. Evam Eva. Exactly in the same way, Acharyavan Purusho Veda. Only a person who is thus guided like this person, blind-footed person, means blind person. First of all, he, the teacher removes the bondage. What is the bondage? That is instead of sleeping, Uttishthata. Yesterday I explained. Then Jagratha. Then Prapyavarana Vibodhata. And then he says, Acharyavan Purusho Veda. Only a person who has got an Acharya, such a Purusha, he alone reaches the goal of God realization. And then what happens? Next point is separate. So we have to separate this mantra. Only until Gandharva, Gandhara, Gandharan, Eva, Upasampadhyate. He reaches Gandhara, means his place. And then the next point. So exactly in the same manner, Acharyavan Purusho Veda. A person who definitely will get a teacher, a guide. When a person reaches a particular state of development, he is bound to get a teacher to move further in any field of life, not only in spiritual field, but in any field of life. So then that sentence is over. Importance is this Acharyavan Purusho Veda. Now this person has become a Brahmavid, Brahma Jnani. That is a next point. Thavat Eva Chiram Yavat Na Imokshe. That is, if by God's will, he becomes a Jeevan Mukta. What does it mean? So there are people who go on practicing and they enter into what we call Nirvikalpa Samadhi. They attain that knowledge, Aham Brahmasmi. Then a discrimination is made between two types of persons. Some people never return. As Ramakrishna says, after 21 days. Means don't take exactly, go on counting 21 days. So it may be 30 days, it may be 40 days, it may be 10 days, but a time will come. They don't want to come. I am wrong. I should never have issued that statement. They don't want to come. That question doesn't arise. God doesn't want them to return. That means he will not become a Jeevan Mukta. Then some people God keeps. Those whose body, whose mind, whose brain is apt to teach others. This is how God makes them an instrument for the good of the world and then he only wills, let me return into that old body and mind. A Jeevan Mukta is none other than Brahman, but working through that instrumentality called body and mind all for the good of the world to set an example. Ramakrishna always says, God always keeps some people in this world to set an example. Shankaracharya, Ramakrishna himself retained the ego of knowledge. Narada retained the ego of devotion, but Ramakrishna himself corrects and says it is not Shankaracharya who retained, it is not Narada who retained, it is God. That is a point we have to note down. Who keeps that particular attitude? Why that particular attitude? Because they have reached the goal through that particular path, so they will be equipped and authorized only to teach, they will be effective only. A chemistry professor is fit only to teach chemistry, not cookery, not biology, zoology, etc. We have to understand. Everybody has their own field of specific knowledge. So then we see the Jeevan Muktas. Then a question will come. So you said everybody will attain to that state. Anybody who is doing sadhana, then is it that he has to wait for further liberation until the body falls? He will not be able. A little bit of slight bondage will be there. This is one interpretation. So first we will take this interpretation. Is a Jeevan Mukta completely free? Yes. Then how long is he going to be in that body? So long as prarabdha is there. So here the topic of karma phala comes. Karma phala in Hindu scriptures or Vedanta is divided into three categories. One is called Sanchita, another is called Agami, another is called Prarabdha. What is Prarabdha? This person, he did sadhana through that particular body, mind and environment. That is because of Prarabdha. But even in this life and also something was stored what he did in many lives. Everything will not be exhausted in one life. So a little bit of that generally will be rectified with what we do in this life and that will lead you to the next birth. But in the case of this Jeevan Mukta, so the scripture gives two statements. What are the two statements? First of all, this Jeevan Mukta will have to remain in that body as long as Prarabdha lasts. An example is given. Suppose you take a ball and throw it with all the force and the ball will go on traveling until the initial energy gets exhausted. Then it falls. Like that this Prarabdha Karma started this body. So when the body is going to fall, what type of experiences you will be having, that depends upon the Purva Janma Karma Phala and that is called Prarabdha. And even while in this life, while exhausting the Prarabdha, we are also doing something new. Therefore, that will become the foundation for next birth and that is called Agami. Future, the effects of this particular and past lives, stored up action, results of action, that is going to fructify in future. That is called Agami. But in this birth, only Prarabdha will work. So now what is the scripture telling? That when a person attains to the knowledge of Brahman, his Sanchita will get destroyed, his Agami will get destroyed. But to console not so intelligent people like us, it says this Prarabdham he has to experience. This is the initial proposal. And therefore, such a person is called a Jevanmukta. This is the initial statement. But later on, Shankaracharya, Aviracharya, they say, when a person doesn't know this is, I am this body, I am this mind, where is the question of Sanchita, Agami or Prarabdha? Even if we compare each other, I do not experience your Sanchita, your Prarabdha, your Agami. You do not experience my Sanchita, my Prarabdha, my Agami. That means we are complete Jevanmuktas. So far, everybody's Karma phala is concerned. But I am completely bound by my own Karma phala. So the point is, a person who realizes Brahman, there is no Samsara. When there is no Samsara, there is no body. When there is no body, there is no mind. And there is no personality called I. And therefore, no Sanchita, Agami or Prarabdha ever work together. This is the final truth. But for people who have that doubt that what happens to the Prarabdha, okay, probably you are right. Now, the Jevanmukta will go on living in that body until naturally that body exhausts its Prarabdha Karma and it falls off. So, Yavan Na Vimokshe. So long as that body lasts, Tava Deva, but until then he will be living, maybe, with a little bit of bondage. That is the idea, which is absolute nonsense. As soon as the body falls, he will attain. As if he has not attained, he will completely be free. So with the body, those stored up Karma phala will be there. Agami, futuristic Karma phala will not be there. Stored up Karma phala will not be there. But Prarabdha Karma will affect a little bit. That is what our understanding. To make us a little bit more intelligent, first you have to say, the scripture says, you are right, you are right, you are right. That is first part. Second part will be, no, you are not right. There is nothing. No Karma phala. No body, no mind, no Karma phala, no Samsara, no liberation, no Sadhana. That is what we have seen in the second chapter, 32 verse of the, I hope you remember, Andukya Upanishad, Gaudapada Karikas, Namoksho Nabandaha, Namukthihi Namoksho Nasadakaha, etc., etc. That is what we have to understand. So this is what happens. Now, a little bit of this commentary, according to following Shankaracharya's commentary. Someone comes to hear this person's cry. Who is that someone? Not Tom, Dick and Harry. And I have to add something profound here. Even in our life, when somebody comes to us, either to bind us or to make us happier than what we are, the Tom, Dick and Harry, accidentally one doesn't come. If I have done Punya Karma, somebody comes and gives me happiness. He is not giving. He is only an instrument in getting what I myself deserve and the vice versa. So if I am suffering, it is not due to somebody else. This is a profound thought which we should keep in mind. Here this person is ready. His field, his body is ready. His mind is ready. His ambition is ready. Sadhana Chasustaya Sampanaha. So a Guru will come. What type of Guru? Kripapoorna Guru. Sympathetic person. And then what type of being capable of judgment? He knows. Everybody is different. I know this person. I know this child. And I know everything about him. And I know what is the proper diet. That is what Sri Ramakrishna beautifully illustrates. A mother knows what suits to the different capacities of her children. So she cooks accordingly all for their good. So a person being capable of judgment, that is to say capable of understanding the person's needs and the particular pathway, Ishta Devata, Mantra and what obstacles he has, what type of Samskaras he had and what are good, what are not so good. Everything he comes to know. So the road pointed out, he points out like an expert doctor who after diagnosis prescribes exactly the suitable medicines and diet and exercise etc. This is a very apt example because if he is an expert, many times the symptoms look alike and the source of the disease may be totally different. But a doctor can distinguish. I have read wonderful things about it. How some people are more intelligent than other people, even though they were ignored by their colleagues. I am not going into it. I am telling. So a Guru, an apt teacher is compared to Bhavaroga Vaidya. Mere instruction is not enough. Power of personal discrimination is also necessary. In exactly knowledge, with his eyes bandaged, man of Gandhara is carried away. Then he is troubled by hunger and thirst and frightened by the presence of wild animals. And then as he bemoans his dire condition, he is discovered by a kindly person who removes the bandage from his eyes and shows him the way to his native place. At last, he returns home and is quite happy. Now, as I promised, I am going to substance of Shankaracharya. He goes into a very long description, but this is only a summary of what he said. So he says, the real home of the Jeeva or embodied soul is Sat or pure being. That has been taught very early in the very beginning. And that is our home and that is we have to return back. So the Jeeva of the embodied soul is carried away by thieves. Who is this person from the Gandhara Desha? Jeeva. What type of Jeeva? So by thieves. Thieves in the form of the good and evil deeds, not outside persons, but our own karma phala performed by him on account of ignorance of his true nature. When Janma Janmantra, many lives, the forest into which he is carried away is the body consisting of Pancha Bhutas, fire, water, earth, air and space. And this body containing bile, phlegm, blood, flesh, fat, bone, marrow, facial matter and other impure elements. And then what is this covering, blinding? The eye, the covering of the eye consists of Avidya, pheasant by the strings of longing. This is Shankara Sir Chacha's beautiful description in Sanskrit. And if you have time, you please go and refer. It is a marvelous poetical description. So what is this covering of the eye? Shankara continues. It is called Avidya, ignorance. And ignorance we will not be able to experience directly, only indirectly. How? Avidya produces Ahamkara. Ahamkara produces body-mind. Body-mind produces Raga and Dvesha. Raga and Dvesha require the body for their fulfillment. Avidya, Asmita, Raga, Dvesha, Abhinivesha. This is the Krama. Four. Avidya, Asmita, Raga, Dvesha, third and finally Abhinivesha. Intense identity with the body. So what is this? Avidya, pheasant, very tightly bound by the strings of longing for wife, children, friends, possessions, and various visible and invisible objects. That is this Bhu Loka, Poor Loka, Super Loka or Brahma Loka, everything. And he cries saying, I am the son of so and so. There are many my relatives. I am happy. I am miserable. I am foolish. I am wise. I am born. I am dead. My fortune is gone. I am done for. How am I going to live? Where shall I go? Who will save me? This is the cry. Then as a result of good deeds performed in the past, he finds a compassionate person, that is Guru, illumined by the knowledge of the Self, whose bonds have been broken. Who is a Guru? Whose bonds have been broken. And the latter takes pity on him. It is a spontaneous process, not pity. The field is ready. The seed must come. What does he do? The Guru points out the imperfections of the phenomenal life and exhorts him thus, goes on telling, my child, you do not really belong to this world. You are neither a father nor a son. You are a pure being. Thou art that. Especially Shankara quotes because this is what we have been discussing from the eighth section onwards until the last. This is the 14th in that series. So the embodied soul, what type of embodied soul? Sadhana, chatushtaya, sampanna, embodied soul. After hearing and assimilating these words of instructions, realizes that he is a pure being. He is Sat. First, intellectually with Shraddha, 150% convinced. The covering of ignorance is removed. That means then Shramana, three steps. What are they? Shramana, Manana and Nididhyasana. And if he is a Bhakta, as Sri Ramanuja tells in his Sri Bhashyam, the sevenfold qualifications. What are they? Viveka, Bhimoka, Abhyasa, Kalyana, Anavasadha, etc. Seven qualifications. And then being instructed, being inspired, being pushed forward, energized by the Guru. Embodied soul. That is the evatma. After hearing and assimilating these words of instruction, at last he reaches Brahman, realizes that he is a pure being. The covering of ignorance is removed and he arrives at his abode. That is like this person who arrives at his native place called Gandhara. So his Jivatma arrives. Manachalo Nijani Ke Tane. A Self or Sat and becomes happy and blessed. And further descriptions are there. It is too big. That's why I have not quoted it. So then the question comes for him etc. The delay. What is the delay? It refers to the time which passes between the attainment of knowledge and the moment of the bodily death. As soon as the body falls, the illumined person attains perfection. So as we already discussed, there are three kinds of action. Sanchita, Prarabdha and Agami. And then what happens? Self-knowledge nullifies all the three. But out of compassion for ignorant people, the scripture tells, self-knowledge nullifies the first and second kind of action. That is Sanchita and Agami. But seemingly, that is, as if it is not able to remove. As if the Prarabdha Karma is infinite. You have to ask yourself the question. Is Prarabdha powerful or is your Brahma Vidya powerful? That's why it is said, seemingly, Prarabdha Karma. But this is only to convince the ignorant disciple, not an intelligent person. Only after yielding its fruit is this action consumed. That means Prarabdha Karma. And then the body falls. That also is destroyed. Prarabdha Karma is destroyed. There is no rebirth. And after death, a man becomes completely free. That is one alternative. But the other alternative, I have also just now expressed, for a Jeevan Mukta is none other than Brahman. And for Brahman, to attribute Prarabdha Karma is as foolish. So having given this teaching, we come to the last mantra. In this 14th section, So that being which is the subtle essence, that is Sat, even that Sat, that all this world has for itself. That means the world is nothing but pure Sat. This is the truth. This is the truth. And that is, that Sat alone is called the Atman. And then what about you? If you understood so far, that the what, you are that Brahman, that Sat, that Atman, O Shweta Ketu. But the instruction is not complete. It says, Sir, please explain it further to me. And then patiently the Guru goes on explaining to him. And if you take this story, if you remember, that is also very interesting. Shweta Ketu came after 12 years of instruction, returned very proud, thinking, I am the master. I am the superior to many people. And then father detected. And then he said, if you have not had the knowledge of Brahman or Sat, then you are nothing. All this is absolutely nothing. Then he became repentant. The story doesn't give us what Shweta Ketu was made to do or what he did. He must have done a lot of Tapasya because instantaneous transformation is not going to happen either in his life or much less in our lives. So a time has come and he became sufficiently purified. And then his father, who is a Brahma Gnani, he understands. Okay, now you go and learn. But the son also recognizes, probably my teachers have no such knowledge. They did not even hint at it. But you are the first person. You alone teach me. The relationship has completely, thoroughly changed. Now he is not the son and Uddalaka is not the father. The relationship is Guru and Sishya. With this, the 14th chapter is over. Now we are going to enter 15th chapter. And then here, a very peculiar example is being given. I will give you very briefly. In the olden days, they suspect some people because people will be stealing. From the beginning of creation, people will be stealing only. Just as an example, so that you understand and enjoy what we are talking about, Brahma Deva, the Srishti Kartha. And then he started creating. So first he created, it is said, Saraswati. And he fell in love with his own creation. Saraswati was created by Brahma. Therefore, Brahma is the father. Saraswati is the daughter. That is the relationship. But then, this is what happened. Then Shiva came to know. And then, even Saraswati also, there was no other man. Only Brahma is the only man. So they got married. They are together. And Shiva got very angry because he was a Sanyasi Chakravarthi. And you fellow, you have done that. Nobody is going to worship you in India so far as I will see that nobody will be worshipping you. He cursed and he cut off also one head, it seems. Somehow Vishnu Deva came and rescued Brahma. No, no, no, no. There is a purpose behind it. Otherwise, if he dies away, then what is my job? I will be jobless. I have to do this maintenance job. So leave him. Shiva came to his senses, I think. And then he left him there. So that is the funny story that is there. Now, in this, there will be people and they are ignorant. Srishti means ignorance. Forgetting the Karana, Paramakarana. And then focusing, I am the effect. That means, I am the body. I am the mind. That is what Sri Ramakrishna says, Kali Kaale Manosh Anna Gata Prana. That means, I am the body. I am the mind, etc. So there are some people who feel like stealing, easy way. And then what happens? Something was stolen and the complaint went to the protector of the people. And there was a person who was suspected. Maybe he was seen. But evidence was lacking, direct evidence. How to determine? They developed a peculiar method. They heat up an axe completely. It will be burning. A very touch will be what is called completely burning out the skin, etc. Now what happens? They call the thief and say, did you steal? If he says, no, I did not steal. Okay. Then maybe he is innocent. Maybe he is a thief, really doesn't want to admit. So they had the belief. You take a oath. I tell you nothing but truth, like in quotes. And then you touch this red hot axe. And if you are telling the truth, then truth will protect you because truth will not allow you to suffer because you are telling the truth. But if you are telling untruth, then you will be burnt. That was the test. And then what is this example for? This example is to say truth alone can save us from the burning hell of this samsara. And if we are not truthful, we will be burnt. So this is one reason why we should turn towards God. Because in the last section, what did we see? That people, like a blindfolded person, a teacher has to come and he has to lead slowly. But how many such people are there in this world? So another way of teaching is, in that example in the 14th chapter, you have been taken away by some thieves to some place, a forest, where there is imminent danger of your being courting death. But in this example, you may be alive but you will be suffering a lot. So trividham narakashedham varam nashanam atmanah kama krodha lobha. Like that, everything is burning only. Trouble of birth is suffering. Growing up is suffering. Death is suffering. Old age is suffering. Hunger is suffering. Thirst is suffering. Disease is suffering. The whole life is nothing but a continuous struggle to get rid of suffering. Not to obtain happiness but to get rid of suffering. It is a marvellous concept. If the occasion comes, we will talk about it. So this is the example. And then it says that if you hold on to truth, that's what Sri Ramakrishna says. Those who are truthful, that is the only way for God realization. There is no other way. With this short introduction, we will enter and explore the beautiful thoughts that are there. So this also has got three mantras. This is the 15th section and only one more is left out. We will be finishing both 15th and 16th and also a summary in our next class. Oh, I think I made a mistake. This is not that example. A person who is about to die, people approach him. No, I was giving the summary of the last chapter, 16th. But here, a person is on deathbed and then how the process of death takes place. So that is what we are to discuss in this 15th khanda. So Upatapina means that the heat in his body is slowly becoming less and less. Gnatayaha means his relatives. And this exact statement we also have seen earlier also. So around a person who is on deathbed, afflicted with illness, all his relatives gather and they say, My dear, very interesting. My dear, because maybe he is a rich fellow and the sooner he kicks the bucket, the relatives will get a lot. His relatives gather and ask, Do you know me? Do you know me? He knows them. So long as his speech is not merged in his mind, his mind in his prana, his prana in the heat or fire and the heat in the highest deity. Again, we have to recollect. Agni means stages and prana means again, we have to understand that Jalam and then Annam means the body. So the physical body enters into the second stage where the speech will be there and the speech also merges in its Karanam which will be finally the mind. And when the mind again is about to approach death, then that person will be completely unable. Until that time, first he tells, Yes, I know you. Yes, I know you. Then what happens? There is no energy even for that speech. Then what happens? Then he only knows. He hears everybody. He understands but slowly his mind is going. I have actually seen this one here. One of my colleagues, one Swami was dying and he was very fond of repeating the Bhagawan's name, Ramakrishna's name, especially when a Ramakrishna sadhu is about to die. Hari Om Ramakrishna is the mantra we use and we all gathered. I was at the head, near his head. He was practically sinking slowly. His prana, you can see there is an instrument. Slowly the measurement is coming down like thermometers. The temperature is coming down like that. Then one of our Swamis and he started, Hari Om Ramakrishna. Swami, utter Hari Om Ramakrishna. And then to our surprise, he started uttering Hari Om Ramakrishna, Hari Om Ramakrishna, Hari Om Ramakrishna, Hari Om Ramakrishna. And then after a few seconds, departed. Had a nice scene. That is a wonderful experience. So here is a person, the relatives say, so long as he is a little bit conscious and a little bit prana is there, then he goes on talking, yes, yes, I know you, I know you. Slowly the eyes are closing and then what happens? This walk, it attains the mind. Mind attains into prana. The last is prana is there. Mind also is not functioning. Finally, the prana merges in the Agni element and then he attains Parasyam Devatayam. Until he attains to that state, Tavat Yanaati. He is conscious, he is able to talk or he is able to remember, he is able to think. Finally, that also stops. It is a very beautiful subject which we will talk in our next class. Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Padu Padme Tayo Sritva Pranama Ami Mohur Moho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.
[[Category:Chandogya Upanishad]]