Chandogya Upanishad Lecture 53 on 23 November 2024

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 We are studying the Chandogya Upanishad. We have completed the sixth chapter. We have entered into the seventh chapter which is called the chapter dealing with Bhumananda or Brahmananda or Atmananda or Paramananda. And we know the story, a great sincere spiritual seeker, not only a mere seeker but a master of all the knowledge that practically existed at that time called Narada. And this name Narada is a very important name. Narada means, Da means he who gives. Naram tadate iti naraha. Naram means knowledge. He who gives the right knowledge. What is the right knowledge? Become a devotee of God. Devote yourself more and more to God. That is why Shri Ramakrishna often used to say, follow the path shown by Narada. Anyway, for our purpose, he was a realized soul. But how did he realize? So he was not a realized soul at the beginning. So he approached a Guru called Sanat Kumara who was a realized soul and a conversation took place between them. Why did you come? I want to learn from you. Now tell me what are all the things that you know already? And Narada described what he knew, enumerated, catalogued and we find practically there was nothing left out. He was a master of everything. Then Narada must have been asked by Sanat Kumara, now have you become one with this knowledge? That is the topic of the first section called Nama. If I know everything about cooking, but I have never done any cooking. I know everything. I have done a PhD on swimming, but I never entered into water. Then my knowledge is totally, practically useless. So any knowledge that we have, we must learn to love. Love means becoming one. Love means that this, for example, music is my love. Music is my prana. Music is my ananda. So where there is identity with a particular knowledge, then I become one with it and I become master of it. I can concentrate upon it. I love it and then I become very happy whenever I think of it, speak of it or do something about it. A lover of music, even hearing somebody singing, a true lover of music never becomes envious of any other musician. Remember it. A true lover has no place for jealousy because no second thought can ever arise. For that, a beautiful example I will give you. If you have been reading the WhatsApp messages that I send every morning, if you have been reading and still in your memory, once Rabiya was informed by some of her followers who were as ignorant as any one of us. Rabiya, so such and such a person or persons are criticizing you. Then they were waiting for the reaction. Then Rabiya said that I have no time to think about who is criticizing me, who is praising me. My whole heart is so much merged in the lotus feet of Allah or God that I have no thought about who is praising me, who is criticizing me. Once Ram Krishna was in the same situation, somebody informed him that such and such a person is abusing you. Ram Krishna became very glad. What? He is thinking of me. So great souls, there is no place in their hearts for this envy, jealousy, pride, etc., intolerance, etc. So such should be the case of everybody. So Narada was being instructed that did you love all these subjects? Apparently not. And that's why he said I have no happiness, I have no peace of mind. Then Sanat Kumara instructs him, all that you must have is only Nama. Nama means information. So even if a person knows every single object in this world, of course it is impossible, but let us grant that a person knows. But he never loves any one of them. Then he cannot derive any happiness. You love gardening, then even the smallest seedling will give you happiness. You love cricket, even the smallest play will absorb you. You love music, of course, that gives the greatest joy. So this is what is telling Nama Brahmeti Upasva. You contemplate upon Nama. What does it mean? Brahma means self. Make this information your own self. Let it come out alive. Let it not be a perspiration. Let it be an inspiration. Let it be one with you. And this is the result of what is called contemplation or Upasana. One who contemplates, he will become completely one with it. He loves it and he becomes the subject. So when Shri Ramakrishna used to sing, he became one with it. When he was meditating, he became one with it. Just imagine. And this is what we are supposed to do. He was sitting in front of Totapuri. Totapuri gave him sannyasa and he was instructing him how to meditate. How was Shri Ramakrishna listening to it? We have to imagine. Do you think he is thinking? So if the subject is boring, how long is it going to last? This man is going on and on and on. There doesn't seem to be a stop switch, only start switch. So that is what our experience in this world, however good it is. That is a fact we have to recognize. Do you love sweets? How many sweets can you eat? When you have eaten sufficiently, those very sweets will create disgust in you. But if you love, they should never create that one. Of course, there is a limit how much one can physically enjoy through any of the sense organs. So what Sanat Kumara says is, you learn how to love. And love doesn't come accepting through sadhana. It is a most marvelous thing. We love because it gives me temporary happiness. Temporary happiness only produces temporary love, not permanent love. But if we love, it gives happiness. It may not give happiness. For example, Radha loved Shri Krishna. Whether Shri Krishna gives pain, whether Shri Krishna gives happiness, she will never give it up. Because she had loved Krishna and she became Krishna. In the Gospel, we get these hints. Once Shri Ram Krishna was telling that Shri Krishna made an appointment to meet Radha, but then he did not come. He broke his word. But Radha came to know that he had gone to the house of Chandravali and Radha became piqued and others noticed it. Then he said, Radha, you really love Krishna, don't you? Yes. Then how come you are piqued? How come you are offended, you are hurt? Then Radha said, do I have anything left in me to become piqued, to become hurt? Am I proud that Krishna loves me? Yes, I am proud. Is it not egotism? No. Whose egotism is that? It is Krishna's egotism, not mine. Then she explains, I am not envious of Chandravali. I am only thinking, what does Chandravali know? How to love Krishna? How to look after Him? That is the true love. I am prepared to undergo any amount of difficulties, but let my lover love me or not love me. That is immaterial to me. I am not loving because I am wanting something from the other person. That is true love. To become identified with the other is the true characteristic of any love. So Sanat Kumara says, you learn how to love. How? That Brahma. Brahma means self. Self means reality. Reality means yourself. So as if your knowledge, you became your knowledge, your knowledge became you. Then what happens? He says, what is the result? And two types of results are enumerated. There are 15 Upasanas, contemplations in this seventh chapter, finally ending with or leading to Bhumananda or infinite joy. Bhumananda means infinite joy. So for that, gradually the teacher is taking the student step by step, but at every step, as I mentioned earlier classes that Narada was instructed and he must have done that Upasana and he must have reached the peak, the ultimate of that Upasana and then only he approached and said, I have reached the first floor as an example. Now I find that there are many other floors are there. So is there anything greater, subtler, more pervasive than Nama? What does he mean? He means a Nama is definitely an effect. But for now, I see everything in this world is an object and every object has a name and every name is only an effect. That is what in the sixth chapter we have seen. If you still remember that everything is nothing but and for that, the example is given clay and pot. So clay is the cause and any effect is called pot as an example. What is the pot? To think that pot is different from clay is called Mithya. Pot is not Mithya, but the name, the form make us forget it is made out of clay. How do you know? Just drop it from a little height, you will know what it is. That is the characteristic of clay. You remove the clay from any pot, what remains? Pot doesn't remain. Therefore, what is the pot? It is only another name for clay, another form of clay and our mind cannot perceive pure existence and therefore everything, this world, the higher world, the highest world, all the devatas, all the pancha sthula bhutas, pancha sukshma bhutas, everything is nothing but pure name and form. What is real? Only Brahman is real. Sat is real. In the sixth chapter, another name for Brahman is Sat, pure existence. In this chapter, it is dealing with one of the three names. Sat in the sixth chapter, Ananda in the seventh chapter, Chit is going to come in the eighth chapter. Chandogya has got eight chapters. First to fifth chapters are what is called many many upasanas and every upasana is nothing but we have to understand that a step like a staircase leading from effect to cause and the cause becomes effect in the next step, then its cause, then the second step that becomes an effect until we reach what is called that state where mind itself will not be there to think whether it is a cause or an effect. This is called a special Advaitic methodology which is well known to all of us. So Narada, you contemplate Nama as your own self and what do you get? So supposing a musician and he goes to a poor country, very harsh country, but so long as he has access to music, then he will be happy whether his food is rough food, poor food, rich food, he doesn't care. That is another characteristic of love. So we were talking about Mithya. What is Mithya? To recognize a pot as nothing but clay is called Satyam and to forget the clay and to remember that this is a pot and it has a name and it has form, forgetting its nature, that is called Mithya. So really the Mithyatva is not in the pot, it is in our mind. So we have to change the mind. Through contemplation we come to know. What is the result of this Upasana? That wherever this person goes, people will honor, oh this is a knowledgeable person about music, for example. And how did he become knowledgeable? Not because he got information. There are certain things. You can't become a swimmer without plunging into the water. You can't become a musician without trying to master the seven swaras, and various ragas, bhavas, and laya, and thala, and sahitya, etc. etc. Six angas which I enumerated earlier, bhava, sahitya, raga, laya, and then thala. So all these things. So one has rhythm. Laya means rhythm. Then particular type of beats we call it. So that is called thala and exact timing. So such a person becomes a master. How does he become a master? Not by intellectually approaching it, but by loving it. What happens? Whoever wants to learn music, he will be honored. In his field, he is a master. For example, in the field of physics, Einstein is the master. So what is the essence? That we have to love anything that we want to master, even if it be a little bit. Try to learn how to love. The whole life is given only for one purpose. How to learn? How to love? Because once we start loving, concentration will come, knowledge will come, joy will come, and memory will come. Everything will follow. These are synonymous names for that one single word, love. And if it is directed towards God, that is called bhakti. And we can temporarily use that word bhakti. A musician has great bhakti towards his music. A scientist, he is not trying to discover as a means to become famous, rich, or obtain power and position, but truly he loves. Any scientist who does not love science is not a scientist. He is an academician. That's all. Nothing else. So that is the important point for us. When a person reaches the peak of one's knowledge, then a new world itself opens up as a result and a person reaches the ultimate only through contemplation, through upasana. These are the points, please keep in mind. And then Narada must have done this namopasana and then he came. Then he understood there is something else. And Sanath Kumar understood, now Narada is ready for the second step. Because this nama or information, how does one get it? That is the subject matter for the second section. So Narada approaches and then tells, so Bhagawan, is there something subtler, greater, more pervasive than nama? And then Sanath Kumar says, yes, yes, definitely there is something. So please teach me that. This is what he says, that Bhagawan, more than name, greater, subtler. Greater means always subtler, more pervasive. So is there something? And then Sanath Kumar very briefly replies, yes, sure, nama, no, more than nama, there is something there. May Bhagawan lead me to that second step, that is to the karana, to the cause. Because if I am talking words and words and words, and I hope you are all able to hear it clearly and understand it better and better because it takes time. The moment I, what I know, I speak, I speak what I know and that doesn't mean you also come to the level of my understanding, just as it took me so many years and is still taking me so much time. So you will have to start where you are. So understand what you can understand, but never come to the conclusion, I know everything that the Swami speaks. If you know, you know everything the Swami speaks, then you are greater than the Swami. So definitely there is something. So as I mentioned, Nama becomes the Karya. That is a source of manifestation. But what is it, cause of this manifestation? In this, the first section is over, entering into the second section. And this is called Speech as Brahman. Now Sanat Kumara leads Narada to the second step. What is the essence? He says, Oh Narada, supposing I do not speak to you. This is a very good example. Suppose you have come to teach me and I don't open my mouth. I just go on closing my eyes, not even look at it. How will you know? How will you become enlightened? How will you come to have better knowledge? So therefore, I have to tell you, teach you what I know. There is an instrument that is called Vaak Indriya. Vaak Indriya means the organ of speech. And the organ of speech must be used. And then words will come out. Words means what? My thoughts, my ideas, my understanding, my knowledge in the form of the words. And then supposing I don't speak, nobody speaks. How did human beings become so great? Even for that matter of fact, how do the animals protect themselves? So, for example, whether it is a lion or a cat or a dog, throw different barks. That is their Vaak, Vaak Indriya. They teach their young ones that if I bark this way, it means it is a very nice thing. If I bark this way, then nothing to be frightened of. If I bark this way, some danger has approached. So, if I see my Master and then bark something, somebody is trying to disturb my Master, I know. This is how everything, the birds, they make marvellous intricate nests. How do the Parampara, Guru Parampara, GPS, how does it go? Because they also teach to their young ones and practically, because they are the ones who teach what they know, so that the young ones can learn how to survive, what to eat, where to get food, how to choose where to get. So, whatever they know, they become one with that. That is why they are so happy. So, human beings are more open to that. Why human beings are superior? They developed something called language. But language is useless unless it is expressed. If we do not speak, for example, in English, most of you will not understand what I have or what I understood about this Upanishad. Even if I know the language, I speak my own language, I speak some other language. If you do not know that language, you will not understand it. So, Vaak implies all these things. First of all, Vaak means what? Speech. And speech cannot come unless there is an instrument, organ called Vagindriya. And here, it is being mentioned, Vagindriya, Vaak means Vagindriya. Through the medium of speech, it, what is called, spreads the knowledge, conveys the knowledge, makes spreads, makes the other person understand. Human beings have developed a particular way of conveying what they know. And nowadays, especially, if one person gives a talk on YouTube, millions literally, millions in the future, whenever they want, wherever they are, however much time they want to learn, it is available. Such unmixed blessing is very, very great. Let us take advantage of it. So, speech is greater. Supposing somebody doesn't speak, then this knowledge cannot be conveyed or one has to learn through very, very hard life. But if somebody knows, it is very easy for that person. And even then, he cannot convey 100% of what he knows. But whatever he is capable of conveying, that helps the other person, lays the foundation. So, what happens? Supposing this person, X, he learns something from his parents. Then he approaches a teacher. Then the teacher adds something, which the parents themselves have no knowledge. So, now the son, he has got more foundation. His knowledge became more expansive. Then he acquires through various other means by, for example, reading books, hearing lectures, etc., experiments, laboratory experiments, etc., and he can discover new things and he will go on adding. This is how knowledge increases. For that purpose, an expression is needed. Not only that, when you are reading, for example, the Gospel of Sri Ramakrishna, it is not reading. As if you are hearing the words of Sri Ramakrishna. When we are studying this Upanishad, we are not hearing the Upanishad. We are hearing the Rishi, Sanat Kumara. He is talking their conversation as if we are listening. If we are worthy, the same effect also can come in our life. So, to the question, the cause of all this knowledge, all this information, what is that cause? That was the implied question of Narada. He says, the vehicle of expression, Dvaghindriya, and that is what he is telling. And then Sanat Kumara goes on repeating practically half of what Narada had enumerated. So, it will not be difficult for us. Just we will read and then skip those portions. So, he says, this is the second section in the seventh chapter of the Chandogya Upanishad, which belongs to Sama Veda. Sanat Kumara, definitely, first thing he says is Vag Vava. Namno Bhuyasi. Vag Vava. Definitely, Vava means definitely. Vag, that is speech, that is the organ of speech. Namnaha, greater even than, Bhuyasi means greater than Namnaha. More than Nama, that means Nama or information or the general knowledge without our loving it, that becomes only possible because of Vag, because of speech, books, libraries, universities, colleges, PhDs, everything represents only this Vagindriya. So, everywhere lectures are going on. The whole YouTube is nothing but you want to hear the news because of Vag. Supposing, for example, some elections have taken place and they are showing some people. What do you understand by that? They are not opening their mouth. They are not showing anything else. It will be hard for us to understand. But the moment he says such and such a person had won more votes than the other, immediately reaction starts in your mind. Is it good? Is it bad for me, for my country, for other countries, etc., etc. So, with this background, as I said, I gave a long introduction even today, but it will be easy for us to understand. Vag, Vava, Namnaha, Bhuyasi. Definitely, speech is greater than Nama. And then he explains. Who explains? Sanath Kumar explains. To whom? To Narada. And what is Narada? A student whose attention is never deviated from what the teacher is telling. As I mentioned, when Totapuri was speaking, when Bhairavi Brahmani was speaking, when in his childhood, so many wandering sadhus were speaking or singing, Ramakrishna had said, you know, what was the title? That Eka Shrotra. That is, only once he had to hear and in his whole life, whatever is important, he will never forget it. So, Swami Vivekananda had to listen twice, but Ramakrishna only once. So, that is what is meant here. Narada was like that person. How do we know? Otherwise, how do you think he acquired so much of encyclopedic knowledge? Swami Vivekananda, once he was staying at Meerut and then he wanted to read or study the Encyclopedia Britannica. And you know, huge volumes, big, big books. And some of the librarians were gracious enough to lend them. Usually, they don't, do not, to private homes. And the next day, he used to return. And the librarian got doubt. Swami himself went and then he said, you ask me from anywhere. And then the librarian was shocked to know that Swami Vivekananda not only read, he could tell what he asked a question. Do you know about this? Yes, I just now read. I remember clearly and pages and pages he quotes. Same thing happened when a curious incident happened that there was a German scholar. And then Swamiji went and met him. And this scholar was very happy. And then he had several books. And then he came to know once this Professor Duesen. His name was Duesen. So, he was just absent for a few minutes. And Swamiji was picked up some book from his vast library, Duesen's library and was reading something. And Duesen came and asked two, three questions. But Swamiji never answered. That was a great offensive matter in the West. A host is asking and this person is not even caring to reply. Then Swamiji's attention was drawn. He said, sorry I did not hear because I am so absorbed. And Duesen did not believe it. And then he noticed what book Swamiji was reading. And that book, there was no chance Swamiji could have read earlier even if he had fantastic memory. So, he took that book and said, asked several questions. And verbatim Swamiji replied. Then Duesen had to admit that only that perfect concentration was there in you. Otherwise, nobody would not be hearing what I have been asking you. So, it was not a pretense. It was absolute reality. This is what is called Brahma Upasana. Keep it in mind. That's why I give this example. So, Sanat Kumara goes on. After saying, there is something which is greater, which is subtler and which is more pervasive. That is called speech. And then he repeats Vagbha Rig Vedam Vignapayati. Only when a teacher goes on teaching. This is how to pronounce. This is how you have to chant. And this is the meaning of Rig Veda. So, then he comes to know what is Rig Veda. Yajur Vedam. So, Yajur Veda. Sama Vedam. Atharvanam Chaturtham. The fourth Vedas. All the four Vedas. Itihasa, Puranam, Panchamam. Itihasas. And then Puranam. Puranas. Vedanam Vedam. That is to say, all the auxiliaries through our ears is called grammar, etc. Pitriyam. That is how to perform absorption or Shraddha ceremonies to departed ancestors. Rashim. That is to say, the capacity to look into treasures hidden there. Daivam. That is foretelling through some portents what is going to happen. Nithyam. Vako Vakyam. Vako Vakyam means all the auxiliary texts that help us to understand. Just like a student tries to learn the meaning of certain new words with the help of a dictionary, etc. Nirukta, Vyakarana, Chanda, Jyotisha, etc. Then Ekayanam. Vako Vakyam. Then Ekayanam. That is to say, how to attain higher worlds, etc. Deva Vidyam. Then he has to know many things through Jyotisha, etc. or pleasing Gods and Goddesses. Brahma Vidyam. That is knowledge about Brahman. Here Brahma means Veda actually. Veda Vidyam, etc. Bhuta Vidyam. That is, there are other creatures like Bhutas. Kshatra Vidyam. That is to say, the archery or fighting with Gada, fighting with sword, etc. Sarpa, Deva, Jana Vidyam. So how to remove poisons. Deva Vidya. How to please the Gods, etc. All these Vidyas. Then what Narada did not enumerate here, Sanat Kumara has added some more. What are those? Divancha, Prithivincha, Payuncha, Akashancha, Apascha, Tejascha, Devascha, Manushyascha, Pashumscha, Vyamsicha, Trina, Vanaspati, Swapadani, Aketa, Patanga, Vipelagam. These are not only that. Dharmancha, Adharmancha, Satyancha, Anrutancha, Sadhucha, Asadhucha, Hridayagnancha, Akhridayagnancha, Yadvai. So all these he said. I am going to give the translation soon. Yadvai, Maam, Nabhavishya. So supposing speech does not exist, then Nadharma, Nadharma. A person will not know what is Dharma or Adharma or what is truth and untruth, what is good and what is evil, what is pleasing, what is displeasing. That is a person is not going to learn. Speech alone is making it possible. So again is truth and what is called untruth. That is what is good, what is not good. Nahridayagnaha, Nahridayagnaha, Akhridayagnaha. What is pleasing, what is not pleasing or displeasing. And then he concludes. Vakvai, Etatsarvam, Ignapayati. Speech alone will make us, let us know. Etatsarvam, all this. Therefore, Vacham Upasva. Therefore Narada, you contemplate Vak as Brahman. That means make your speech your own self so that you know what to speak. The plain English translation, speech is verily superior than a name. Speech makes one understand the Rig Veda, Yajur Veda, Sama Veda, Dharma Veda and epics, ancient lore and the fifth, the Veda of the Vedas. The rules of sacrifices by which means are ratified. The science of numbers is called Rashim. The science of portents, Daivam. The science of time, logic, ethics, etymology, Brahma Vidya. Brahma Vidya here, Veda Vidya. The science of elemental spirits, Panchabhutas. The science of weapons, astronomy. The science of serpents and the five knots. We don't need to go into details. But what it means is all the knowledge that earlier Narada had enumerated. I am a master of all these things. But Sanat Kumara brings something else. That is all the Lokas, all the Panchabhutas, like this Prithvi, then Jala, Akasha, Vayu and Agni. Tejascha, Manushyascha, Pashuscha and of knowledge, knowledge of men and gods and animals. Not only, everything in this world, a little bit of samples, what are there? So knowledge about heaven, earth, air, Akasha, water, fire, gods, men, cattle, birds, herbs, trees, animals, together with worms, flies and ants. These are not complete, just as a sample. We have to add, etc. But these are all things, what is called perceptions. I see it. I see a bird, I see an animal, I see a tree, I see human beings, I can see other Lokas, etc. But there are certain things, which are called conceptions, fine understandings. What are they? Dharmancha, Adharmancha, Righteousness and Unrighteousness. Satyancha, Anrutancha, the truth, what is the truth, what is falsehood. Sadhucha, Asadhucha, the good and the evil or the bad. Hridayagnancha or Hridayagnancha, the pleasant and the unpleasant. Having enumerated these things, Sanat Kumara continues, supposing there is no organ of speech, that means there is no talking, that means there is no expression, the person is completely mauna, keeps shut, then what happens? Yadvai, Vangna, Nabhavishya, but if there were to be no organ of speech, therefore no speech, then what happens? Nadharmo, Naadharmo, Dharma and Adharma, Yagnapayushya, so a person or a scripture will not be able to convey what is Dharma, what is Adharma. We have to understand it, add Satyancha, Anrutancha, what is the truth, what is not the truth. Na Sadhu, Na Sadhu, who is good, who is not good. Na Hridayagnaha, Na Ahridayagnaha, what is pleasing, what is not pleasing. I will add just a few words to this. So do we know what is Dharma? We don't know. So if I come to know, fire burns and water wets and air dries and fire heats up and it is possible for me to hear only when there is space, etc. So these are all the things. How do I know what is Dharma? Suppose you bring up a child completely in a forest, maybe some animal, some say some wolves, jungle boy, like that, somebody is brought up or by monkeys. Some people claim some rare children are brought up by monkeys. They kidnap and then bring out. Will that person know what is Dharma, what is Adharma? Does he know what is truth and what is not truth? Does he know what is good, what is evil? Does he know what is pleasing and not pleasing? What does it mean? That means the person becomes completely selfish. Whatever helps him to survive, whether by murdering others, by kidnapping, by stealing, by hook, by crook, whatever it is. But here it means what? Only a scripture. And scripture means through the medium of a great teacher or teachers. That is why in this 11th Taitiriya Upanishad, Anuvaka, Satyam Vada, Dharmamchara, Swadhyayan, Ma Pramaditaviyam, Matru Devo Bhava, Pitru Devo Bhava, Acharya Devo Bhava, Aditi Devo Bhava, etc., etc., a blue blueprint how to live one's life. Marvellous thing He has given there. So, Bhagavai Etatsarvam Ignapayati. Only speech can convey all these things. And that is why there are higher and higher and higher levels of Truth, Dharma, etc. That is what is grossly put in Hindu scriptures as whole life is divided into what is called for the four or five Purusharthas. The one Purushartha is hidden there. That is called Upasana. So, Dharma, then Arthakama in Grihasta's life. Dharma is in student's life. Arthakama is in householder's life. And then in the, what is called when a person becomes a little bit old, Vanaprasthashrama, that is Upasana Pradhana. And when he takes to Sanyasa, then Upanishad Pradhana or Jnana Pradhana. So, these are all slowly transcending the gross. But everything starts from Brahman. That is why in the Tantric scriptures, this speech is classified into four categories. What are they? Para, Pashyanti, Mathyama and Vaikhari. Para is like Brahman. It cannot be expressed. When it becomes possible to even have a distant, unclear sight, it becomes Pashyanti. And that is, you can say, like Bija Mantra. Para is like Omkara. Bija Mantra is like this Pashyanti. Mathyama, when this Bija Mantra acquires name and form like Ishta Devatas, Rama, Krishna, Jesus, Buddha, etc., that is called Mathyama because this Bija is thought of with name and form and qualities. That is called Ishta Devata. That is called Mathyama. These are called ideas or thoughts, Manavruttis. And when they are put in a limited way, expressed, that is called Vaikhari. So, Nama is equated with Vaikhari. Vaat is equated with Mathyama. And that unclear but containing everything, Bija, that is equated with Pashyanti. All these are springing from Para. So, in Tantric lore, this is the way a Sadhaka is told from Vaikhari to Mathyama to Pashyanti to Para. For example, everything belongs to God. That is called Namaha. Not mine, everything belongs to God. And to whom nothing belongs to me. Then to whom it belongs? To my Ishta Devata. Rama, Krishna, Ramakrishna, etc. Then who is this Ishta Devata? He is compressed in the form of a Bija. So, it could be cream, lime, cream, cream, rum, etc. But they are called Pashyanti. All of them emerge in Para. This is what Sri Ramakrishna meant. Sandhya emerges in Gayatri. Gayatri emerges in Omkara. And that is the end of it. So, this is what we see. Vaikhari is the outermost expression. And this is what is called Nama. Now do Isha Upasana. That means the cause of this Vaikhari is Mathyama. Enter into Mathyama. Mathyama is equated with Vaak here. Because of Vaak, all the theoretical learning of Narada has become possible. So, speech may be said to be the cause for all this external information. Therefore, every science, every art, everything has got the earths, the heavens, the truth, the untruth. Whether it is perceptions, experiences of objects or higher ideas, perceptions and conceptions, everything that we can conceptually know, pleasure and pain, knowable and knowable, righteousness and unrighteousness, virtue and vice, good and evil, every blessed thing in this world, all these are known because of speech only. Therefore, O Narada, Vaak Brahma Paasvaa. So, then we have to presume Narada went, meditated, understood thoroughly just as his Guru understood, but understood also another vista, another level, higher level has opened up. But he knows there is a higher level, but he doesn't know what it is. He comes and asks, so is there something greater than this? And then Sanat Kumara, he says all these things. So, that is what we have to understand. So, I have foretold what is there. Then a little bit of details. Whatever we know about heavens and earth, all these are only four, five. Remember, earlier only three are mentioned in this. Here comes the truth again, like Taittiriya Upanishad. So, Prithvi, that is earth and then it is not given in that order, Apaha, Jalam, then Tejaha, Agni, Vayu, that is air, Akasham, all the Pancha Bhutas and we have to presume not only Sthula Pancha Bhutas, also Sushma Pancha Bhutas. Then Devasya, higher worlds are there and those who dwell in the higher worlds, they are called Devasya. Then all knowledge about human beings and then about animals, about birds, about plants, everything, Satyam, Dharmam, Adharmam, Satyam, Anrutam, Sadhu, Asadhu, Hridayagnam, everything is possible only because of this, what? Because of speech. So, that is what he wants to tell and then just as an example, so if a scientist, for example, he does all these experiments but scientist is unable to tell what he has done, he doesn't pass on his knowledge to a student, then what happens? A student will get a PhD. What do I mean? Permanent head damage. So, whether he is a professor, whether he is a music maestro, whether he is a great cook or whether he is an expert pickpocket, they have to teach. That teaching is possible only through Vaak. At the end, he says that Vaak, which is the cause of all this knowledge, Brahma iti pass on because that's why we say Vaak Devi, Saraswati, we worship Saraswati because she bestows the knowledge and then she sits on the throne. That's why Swami Vivekananda, before giving the first talk at the Parliament of Religions, he prayed to Mother Saraswati, Ma, you please speak through me. Like Sir Ramakrishna used to tell, Ma, you speak to me. I am a fool. I am a child. I don't know anything. I know how to eat and drink and make merry. I don't know anything else. You speak. And of course, Mother used to speak because that was a wholehearted prayer coming out from every pore of his heart. So therefore, Vaak is Brahma. So contemplate on it. And for every Upasana, the Phalashruti is the same. The result is the same. And there are two types of results because for every Upasana, just as we have seen for Nama, wherever this person who has knowledge goes, he will be honoured. He will have power. He will have freedom. He will have enjoyment. He will have bliss to that extent. Same thing here. So if a person is doing Sakama Upasana, I want the result of this Upasana, then wherever a speech goes, he can go. He will be invited. A great speakers are in great demand everywhere. Millions of people flock to them to hear them because when they speak, things are understood much better than when they hear from other people, etc. So therefore, in the field of whatever lies in the power of Vaak, that person will enjoy wherever he goes, not only here but everywhere. This is the result of Sakama, means if he wants the result of only Upasana, so he is doing this Upasana because I want the power, the enjoyment, the prestige, the name and fame and the position, etc. But supposing he doesn't want, like Narada, so what Narada wants? I want only Atma Jnanam, not these things. Then what happens? His mind becomes concentrated, his mind becomes subtler, his mind becomes pervasive and his mind acquires even more love than otherwise. So that means he will be able to come to the next class and listen to the cause of this even Vaak. So therefore, Narada having contemplated and then a new Vista, higher Vista opens up and then he says, Is there something superior to speech or the organ of speech? If there is, please let me know. If there is, is not the question. He knows it is. Therefore, he asks, I know but I have no knowledge of it. Please teach me that one. And Sanatana Maharaja says, yes. Therefore, there is something superior. There is something superior to speech because all speech, where from does it spring? It springs only because of mind. So that will be the third section. Therefore, please explain to me, teach me so that I can contemplate and I can become that one. This is what is enumerated in the third section. We will talk about it tomorrow. Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.