Chandogya Upanishad Lecture 65 on 04 January 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAMATHO BALAMINDRIYANICHA SARVANI SARVAM BRAHMOPANISHADAM MAHAM BRAHMANIRAKURIYAM MAHAM BRAHMANIRAKAROT ANIRAKARANAM ASTVANIRAKARANAM ME ASTU TADATMANI NIRATE YAUPANISHAD SU DHARMA TEMAYI SANTU TEMAYI SANTU OM SHANTI SHANTI SHANTI HARIHI 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 who am engaged in the pursuit of the self. May they repose in me. OM PEACE PEACE PEACE BE UNTO ALL We are studying the 7th chapter of the Chandogya Upanishad and it is called Bhumananda. In our last class we were discussing the 13th Khanda known as Smara Brahma Upasana contemplation and on Smara which is spoken of as superior to Akasha. Akasha means space. The very first of the Pancha Bhutas and that is the beginning of creation is called Akasha and it is called space because to do anything whether to create or even to destroy we require space and space contains everything. But even though the whole world is in space but if we have lost our memory as if we have lost everything everything doesn't mean everything everything means accepting our own selves me, I accepting that everything is as it were lost and without remembrance, memory there cannot be any recognition there cannot be any thought there cannot be any desire there cannot be any action there cannot be any experience of either happiness or unhappiness. Let us see how Sanat Kumara is gradually leading his dear disciple Narada from a lower state of consciousness which is called an effect and to its cause which is higher subtler, more pervasive and even more pervasive than Akasha. Space is what? Self-consciousness. Before we can even experience Oh, I see there is a lot of space that is, there is a lot of Akasha even before I can understand that the I must be there notice how the I comes first I see, I hear, I taste, I smell I touch, I think, I decide so that memory, self-consciousness should be there what is memory? not the ordinary memory so I remember what happened in the past what I read in the book that is a very lower type of memory about which we discussed also in the first stages of this Upasana but same thing from a very higher and deeper point of view here smara means a very beautiful definition is given self-awareness, self-consciousness without that it is not possible at all so therefore Sanat Kumara when asked by Narada is there something greater than Akasha he says yes, yes, of course there is smaro vava akashat bhuyaha so smara means pure self-consciousness self-awareness there was a very great soul who spread the idea of Upasana and that had helped many many people and I was not aware that there was a great Jewish author and he has written about human history he has become one of the most popular writers in the present age so he has written about human history and then he was telling I am a Jewish writer but how did you come about these ideas he said I attended one of these Upasana courses started by one Mr. Goenka even though he was a householder but he did a marvelous job and this idea had spread all over the world and what is the purpose Upasana means what is called Vipashyati specially perceives what is that special perception that you observe your breath observe your hands observe everything of your body and pay attention even to the remotest what is called unfeelable parts of the body like for example just below the nostrils rarely we feel anything there of course unless some fire burns there usually we do not notice it so observe everything and that power of observation gradually increases self-awareness and that is what is supposed to be whatever contemplations we are thinking of even ordinary people I am sitting for Japa are they conscious, self-aware I am doing Japa they should be extremely cautious then the mind will not restlessly move here and there and that is what Sanat Kumara is telling that even before this creation how do I know because I am aware how am I aware before you are aware of any object the first thing that comes to you is that I am seeing I am remembering I am thinking I am happy I am suffering that I am not in the sense of Brahman but in the sense of there is something called self-awareness and it is there in every living creature and that topic will come in the next section 15th section but here the special idea is self-awareness and develop meditate upon the self-awareness what is this meditation on self-awareness self-consciousness simply be conscious I am so I am breathing so be conscious I am and then breathing I am then seeing I am eating etc. so wherever any activity is there and it is preceded by this self-consciousness so this is called I-ness I-hood and after that that only thereafter only arises every kind of knowledge so whether it is thinking understanding hearing desiring operating first thing that comes is self-consciousness and then we discussed a very important point we think that every object in this world that's what we call the world I am aware of the world means I am aware of the some of the objects that come into the purview of my five sense organs and that is how I become aware but before I become aware I should be there present and that I not only should be present because in a comatic state or deep sleep state this awareness of the other will not be there and in samadhi state this awareness of the entire world totally disappears that's why that's why we have to remember that point what is the difference between sushupti and samadhi deep sleep and samadhi in deep sleep we are only having self-consciousness because there is no mind but we are not aware of it that's why upon waking up only we say I slept but during deep sleep we are unable to say that but in samadhi the same experience but I am and nothing else is there complete identity with consciousness awareness so this is a very higher type of meditation on the isusmara why because we think every object is outside us and I am perceiving it but I cannot perceive anything unless first I am aware aware of myself and that's why language proves it before we say anything even if a person doesn't put I we know where had you been if someone questions us oh I went went on a holiday he is not putting I but we presume we put it that he went on a holiday he means I went on a holiday what are you doing eating food but he should say complete sentence I am eating food so the awareness is there and why are we not so much aware because we identify ourselves with the objects we are preoccupied with the objects we are mesmerized by the objects we are affected by the objects and that is called maya so there comes a time and in Hindu Vedantic system of development of these states of consciousness it is the third state of consciousness called vanaprasthashrama what happens in vanaprasthashrama according to Hindu understanding that gradually the person understands I have been after the external objects and I do not get what I sought so now I must search inside if it is not outside it must be inside and why is it so Kathopanishad says the creator had created all the sense organs facing outward paranchikani yathrunat svayambho tasmat paramparshati na antaratman kaschit dherah pratyagatmanam aikshat avrutta chakshuh amrutatvam iksham but after a long painful experience of churasi lakh janam the person understands thoroughly I am not going to get what I am seeking because what am I seeking I am not seeking any object I am seeking my own real self true self and that is available now through the means of turning my attention inside that is called avrutta chakshuh that is turning the externalized side to internal internal means not within the body not within the mind that buddhi guha that is why we pray every day Shri Ram Krishna jyoti ra jyoti ujjvala hridikandara tumi tama bhanjana har having taught this one be self aware that is the higher type of meditation there is a revolutionary change at this time until this time Sanath Kumar was instructing Narada pay attention to outside now he says now turn your gauge inward and then whoever can become successful that means becomes self aware then he will go to he will enjoy he has already entered into higher lokas because he finds what I am searching for outside I am getting inside and without doing anything without paying any price without any suffering this is the difference between the outside and inside if I enjoy anything outside there is a price before there is a price afterwards for example if you want to enjoy food then you will have to work very hard before then cook it then eat and enjoy and then you have to do the digestive process and so many other things exercise etc but once we turn meditation means total non-dependence independence of any object because I am going to the very source of happiness which is myself so Sanat Kumara says so so if anybody can contemplate then what happens he will go to the higher worlds until that time what happens that if somebody is not aware of oneself even if very learned people completely unconscious then he is as good as a foolish person illiterate person or ignorant person and if a person is not self-aware let me think let me remember let me hear let me read let me dive deep let me understand no but same people I am self-aware I want to remember everything I want to become self-aware then let me listen to this talk let me read this book let me think deeply let me obtain knowledge then coming to the very gross effect of the effect of self-awareness only if I am self-aware you are self-aware anyone is self-aware so these are the my children otherwise he might even think there are some people but what is the relationship smarena pashun vijanati pashun means animals but it means everything that belongs and therefore cultivate the self-awareness and whoever cultivates he obtains the greatest joy so this answers one of the mute questions okay I attend ipassana and I become aware so these nostrils are breathing these lungs are expanding this food is being Then what do I get? What do you get? You get that joy which you are expecting to get from all those external activities without doing anything in course of time. I am Satchitananda. That is what he gets. So Ramakrishna used to talk about some of the greatest realized souls. Narada for example, he retained the ego of devotion. Shankaracharya retained the ego of knowledge. So what does it mean? Say for example, in the case of the Narada, it means I am aware of God and even to think that God is, he has to first to be aware I am and I am aware then only comes God. And so his joy becomes tremendous. That means he becomes himself what we call Brahman, Aham Brahma Asmi Satchitananda Asmi. That is the essence of what we discussed and then Narada must have practiced it and then humbly he comes and then asks so is there something that greater than even what is called Smara? Yes, yes, yes. There is something greater than even Smara and that is called Asha or Hope. So what is this? This is the subject matter of the 14th section. What I have spoken is only the essence of what we discussed earlier. Asha Vava, Smara, Bhuyasi. Some books call it Bhuyaha, some books call it Bhuyasi and this word Bhuyasi superior, this word between Bhuyaha and Bhuyasi, this word Bhuyasi seems to be slightly better than the other one. So what is that superior to even Smara, Brahma, Asha? What is this Asha? So that peculiar thing called Smara or self-awareness mentioned in the preceding section is inferior. It is not because even that self-awareness is preceded by something which is something guides without which even that self-awareness is totally useless. So the very self-awareness or self-existence is totally dependent upon energy that is present prior to it. We live on account of that kind of Asha, hope in our life. This is a very, very beautiful chapter again. People generally do not understand what is the meaning of Asha and this Asha can be, Asha means desire, hope can be understood at a much lower level but here Sanat Kumara is guiding us towards the highest level. What is it? We all want, we hope to live. Why do we want to hope to live? Because if we are truly wise people, we understand what is the percentage of happiness and unhappiness. 99% unhappiness and 1% happiness. So all our efforts are absolutely unintelligent efforts. Of course, even to understand that one, we require this deep meditation. So even to become self-aware, we require hope. What is it? Each one of the creatures which is living, it lives on hope. What is the first hope? Sath. That's why Brahman is defined as Sath, Chit and Ananda. So what is Sath? I want to live. I hope to live. We do not live on account of our present experiences merely because when we analyze our present experiences, really speaking, they are not present experiences, they are unhappy experiences, unpleasant experiences. But if we really discriminate self-awarely, then we understand how much is the percentage of unhappiness and what is the percentage of happiness or success, etc. But this hope really dies. And then Holy Mother perhaps is meaning this one, says when a person gives up all hope, he will not live long. Perhaps it is related. Perhaps we can relate it to this in our deep thinking that what is this hope? There is something within us which keeps us tied to this self-consciousness. What is this? That is the desire. Every person says that I want to become, I want to have a better life, higher happiness. Not only higher happiness, this word happiness has to be expanded. I want to have higher knowledge, higher capacity, higher energy, higher hope, everything, more and more and more. So I want to better my life. Why is life meant? I told you that life is like an escalator, evolutionary escalator. What is evolution? Better and still better and still better life, expression of life. But it doesn't come by merely living. It has to be sought with complete self-awareness and turning our attention inward. That is what this Chandogya Upanishad is trying to explain. There is a desire for betterment, whether it is a mosquito or an ant, you observe their lives. So they are experiencing and they are innovating how birds learn, how to even build nests. There is a bird, I do not remember its name, but it builds a nest with multiple rooms and there is no entrance from one room to the other room. And it lays its eggs, like Bulbulaiya in Lucknow, in one of the rooms. And then the snakes and other birds are always looking for an easy meal. So they are most often disappointed, enter into something and then they cannot find anything. After searching for a few rooms, they think it may be, but by the time the mother or father returns and chases them out. So every living creature wants to innovate. That desire, I want betterment, is the key to evolution. So for betterment of our life, of course in the future. So that is mentioned in this section of the Upanishad. That is called also hope, aspiration, transcendence of what we are. And we are happy in this world merely because of the hope. We are really speaking, we are very unhappy in this world. But compared to what we hope to achieve in the future, we are always looking forward because there is a law that is called philosophically teleological urge to become better and better. So we hope to become better. That hope will not die. Some people give up hope. Do they really give up hope? No, they do not. With this instrument, in this life, it is not possible. So that is not giving up hope, that is giving up this inadequate instrument. That's all. That desire for betterment is not available outside. It is available only invisibly within us. So this is called asha. Nobody wants to say, I want to live in this body. Very, very interesting. You must listen to these things. Think a hundred times. So do you want to live as a body? Of course, the body is an instrument. But do you want an old person, a diseased person, a paralytic person's body? No. It is also interesting to say, do you want to change your gender? Most people, 99.99% of the people will say, no, we don't want to change our gender. But do we want to exist as a body? Because remember, according to Vedanta, body means extreme limitation. Mind means a little less, more limited, less limited, but more freedom. But body is extremely limited. And that's why they say, we do not want to die, because this body is the only instrument for us to move forward. And then you open your eyes and you observe. Everybody is praying for long life and for better things, more things, more money, more power, better health, everything. But few people understand what exactly is meant by long life. It is not a desire to persist in this miserable, physical, gross body. We are unconsciously asking for something whose nature is not clear to our own minds. For example, if we come to know that we are going to have a long life of suffering, 500 years more, science is going to prolong life, but even now I am a terribly worried person. And if I live for 500 years, I will be an indescribably worried person. There is a beautiful Sanskrit Subhashyatam outlining the difference between chitta and chinta. Chinta means worry, chitta means funeral pyre. And then the Subhashyatam goes on to say, chitta or funeral pyre burns a person only once in a lifetime, but this chinta is burning us from morning till evening. How much of chinta we have, if we do not have any worry for now, we will worry what is going to happen in the future. Will I be removed from my job? Will I die all of a sudden? Will I have an accident? Will any of my family members be planning to leave me and move in with somebody else? So we are unconsciously asking for a better life and we do not understand what does that betterment really mean. And in this connection, what is the connection? Nobody wants a long life if they come to know really that it is going to be no different from what we are now. So let us recollect Katha Upanishad, what Naciketa said in reply to Yama. As you know the story, Naciketa went to Yama Dharmaraja and then Yama Dharmaraja granted him three boons. And then as a first boon, let my father be Shantamanaha, let him be tranquil and let him recognize me that I love him and he can depend upon me. What is the second boon? The first boon is purely for unthinking, illiterate, worldly people, for what Swami Vivekananda calls moustached babies or learned, ignorant people. Second boon, I believe in the scriptures, there are higher worlds and then what shall I do? What shall people do? Naciketa is not asking for himself. He says, I want to spread this so that people will slowly progress in life. So Yama Dharmaraja teaches him through the second boon and there is a fire ritual, Karmakanda, which Yama Dharmaraja grants a boon. Henceforward, this fire ritual will be known as Naciketa Agni. And then what happens? If somebody performs this three times, then he will go to higher worlds called Svargalokas. Very good. Then Naciketa is a Jagadguru. So he is asking these two boons from purely Charvakas, worldly type of people and those who believe in the scriptures, second type of people, but who have no desire for liberation, but wants to go to higher worlds including Brahma Loka and enjoy. But for the third type of people who have gone through these two stages and discovered I do not get even Brahma Loka, happiness is unlimited, but only in comparison with the other happinesses, but it is also limited because one has to fall down or return back even from Brahma Loka. And then he asks, I want to have that realisation by which I will be my true Self. And remember Naciketa was a learned person. He must have studied the scriptures. He was not an ignoramus who simply approached his father. He knew all about the Self and Yama Dharmaraja wanted to test him. Is this desire of Naciketa really true or if I tempt him? He will give it up and he gave him the highest happiness and a long life. And then this is what he says and it is worth remembering. That's why I am quoting this one. Yama Dharmaraja, he offers Satayusha, live 100 years, Putra Pautran Vrineshwa, you will have undying progeny for a long time to come, Bahun Pashun, you will have plenty of wealth, Hasti, Elephants, Hiranyam and Gold, Ashwa and Horses, remember these are the wealth in the olden days. Bhoomehe Mahatayatanam, a vast kingdom, Vrineshwa, so ask any of these things. Svayamcha Jeeva Sharadaha, Yavadi Chashi, you don't want to die for a long time, so long as you don't want to die, so long as I am giving you a boon, you will live, you will not die because I am Yama Dharmaraja and I will take you only when you want. Or if you think there is some other boon better than this, Etatulyam Edhimanyasaivaram Vrineshwa Chittam Chirajeevi Kaanchaa, so if you think there is some other boon which I have not mentioned, ask for it, you will get it. Mahabhumav Nachiketatvam Edhi Kamanam Tva Kamabhajam Karomi, I will make you an enjoyer of every sort of enjoyment which you cannot even imagine for now. And we have to exert a little bit our grey matter, even 150 years back the Maharaja of Mysore is sitting on a hard golden throne. If you only knew that marvellous sofa set which is available in USA, it is called Shiatsu sofa set. You sit there and it will warm you up according to your desirable temperature and go on messaging from top to bottom. And once you sit there, you don't feel like coming out actually speaking. I have seen that one, so it is a wonder how I left it and came back here. Anyway, Imaramaha Sarathaha Saturyaha Nahi Idrusha Lambhaniya Manushyai, all these beautiful women and that means every enjoyment whether we go to Sargaloka or Brahmaloka will be only limited by the five sense organs. So Aavehi Mat Pratavehi and whatever you desire, I become a Kamadhenu for you. Matavehi Mat Pratavehi, granted by me, Paricharayasva, be served by them. But Nachiketa Maranam Anuprakshi, do not ask about the Atma and then what did Nachiketa reply? Because he was an enlightened soul and he understood that everything is worthless, everything is finite in comparison with infinite, there is no comparison with infinity. That is what he understood and he is telling. Shobhava Martyasya Antaka Etat Sarvendriyanam Jarayanditejah Avisarvam Jeevitam Alpamevah Tabaivavahaha Tamaruttigite O great Bhagawan, Yamadharma Raja, let all these things belong to you only because in comparison with infinite life, Sat Sarvam Jeevitam Alpamevaha, in comparison with infinity, even billions and billions and billions and billions and trillions of years of life is nothing because everything passes in one moment. So therefore, I don't want all these things. And then he says, Navitte Na Tarpaneyo Manushyaha, no intelligent person, not ordinary person, intelligent person must be satisfied with anything belonging to this Srishti or creation. And then he says, since we have beheld you, Lakshyamahe, we are going to get whatever because the very darshan of great people, Jeevan Muktas like you, it will not go in vain. Jeevishyamoh Yavadheeshishya Sitvam, so we are going to live as long as you are the ruler. Parastume Varaniyaha Saiva, but that which I asked, that is the only one I am going to ask, I am not going to change my mind. And then he concludes, and this is a most marvellous mantra. Ajeryatham Amrutanam Upetya, Jeeryan Martyah Padhastah Prajnan, Avidhyayan Varnarati Pramodan, Ati Dhirge Jeevite Korameta. Such a person must be most foolish person who having had the greatest good fortune of approaching a Nohra Brahman and then asking like a foolish fellow who has pleased an emperor and when asked, ask whatever you want, give me some pumpkins, it will be like that. Avidhyayan, one who truly contemplates, Varnarati Pramodan, all these so-called enjoyments offered by you, when a person really thinks over them, Ati Dhirge Jeevite, even the longest life, Korameta, who is going to what? So you must connect to this, what we are talking about it. People, they do not understand when they say we want long life. What do they mean? Do they mean that we want to live with this body or do we want to go to higher lokas and then live? No. Such a terrible confusion is there in the minds of people. But unbeknown to all of us, there is a hidden intention in our minds behind this asking. What is it? We want to realize ourselves. We want to perpetuate our essential nature. We want to realize I am Brahman. So what is that? That is what Swami Vivekananda says. What is life meant for? To manifest the divinity within us. Each soul is potentially divine and the goal we have to put in brackets of life is to manifest this divinity within by controlling nature, external and internal. Controlling means what? By not identifying with externality or internality. And though we mistakenly identify our existence with the body, there is a teleological urge within us to exceed or go beyond the limitations of both our body and mind. This is the real reason why we ask for more and more things, accumulate more and more objects and externally expand the magnitude of our being. And this idea has been so fantastically beautifully expounded by Swami Ashokanandaji in his book, Why is the mind so restless? All our minds are very restless. Why is the mind so restless? Because it wants some money, wants a long life? No. This restlessness is like a child who has lost his mother, who is searching for the mother and not able to get. How restless he becomes. You offer him anything, he will not accept. These are the words of Sairam Krishna. I have put it in my own way. So we want to be perpetuated in time and expanded in space. That means we want to become Ananta, infinite, Sat. That is, Sat means what? I want eternal life and I want infinite life. That means there should be nothing different, separate from me. I should be the only one and that is called Brahman. This is our true desire and unable to understand it, we say long life. Why? Because we know we are not getting what we seek. Therefore, we want as much life as possible so that one day I can realize it. So what is it? That we have only three desires. We don't want to die. We don't want to suffer. And we want to be perpetually aware that I am Brahman. That is the meaning of Sat, Chit and Ananta. And this is what we are really asking or intending for any of our activities. Why are we breathing? Because I want to know who am I. Why are you eating? I want to know who am I. So this aspiration to manifest our potential divinity is called Asha. Thus, for a betterment in our life, aspiration towards self-transcendence comes even prior to self-existence. Before Srishti. Self-existence, self-awareness comes after Srishti. But what were we before creation? So Sanat Kumara says Asha must be your object of meditation and there is something which is implied in your consciousness of self-existence. So therefore, having explained, what did he explain? The essence of it, we are living only to realize our potential divinity. And until we realize we are Brahman, this life is going to continue. It will come to an end only with that. This is the true hope behind every other facade of every type of hope for long life, for material things, for more and more things, better and better things, etc. And having said that, you now contemplate on this Asha. That means, what Ramakrishna calls, develop restlessness, develop Vyakulata, Parama Vyakulata. Tad virahe Parama Vyakulata iti naradaha. Narada tells. So if we develop, once we develop that intense aspiration, which is called intense yearning for God-realization, all our aspirations shall be fulfilled and that fills all desires. Actually, it is not necessary to say that because there is nothing desirable can be there once we become eternal and infinite. And whoever meditates upon this Asha, he has indeed progressed in spiritual life. And that is what he says. Therefore, everything is desired because of this hope, I want to know who I am. Now we will briefly enter into these mantras. Because if you have understood this introduction, then you understand the essence of what we are going to discuss. Asha vava smarad bhoyase. So this aspiration for God-realization or manifestation of our potential divinity is much, much, much superior to every hope, Asha. And all hopes are truly speaking for this purpose. Asha iddhahavai smaraha mantran adhite. When a person develops this desire that I want to manifest my divinity, possessed by Asha, that becomes an embodiment of Asha by smaraha mantran adhite. He remembers, oh, I have studied these scriptures, I studied the Gospel of Sri Ramakrishna and then what does he do? Mantran adhite. Perhaps there is a way to fulfill this Asha. Therefore, I will study the scriptures, the mantras, the Vedas, the Upanishads, Bhagavad Gita, Brahma Sutras, Gospel of Sri Ramakrishna, etc. And once I understand, I have faith and then karmani kurute, in the hope that I will know who I am. Putraamsya, pashoomsya icchata. So, why is this desire for marriage? Why is this desire for children? Why is this desire for all the animals, material wealth? Why is the desire? Imamcha lokancha, amuncha. Imam lokancha, amum lokancha. Not only this earthly life, but whatever is there. Not only bhoh, bhuvaha, swaha, everything. What for? Because to fulfill this Asha. What is this Asha? I want to know who am I and I want to manifest my potential divinity. Here we have to note down that do I know who am I? Yes, if I study the scriptures and I have faith in the scriptures, every scripture, unilaterally, it tells us God has created you. And not only God has created you, God has created man in his own image. That means you are potentially divine. So, asham upasva iti. So, aspiration or Asha, these translations like aspiration, hope, these are all very inadequate terms. But they are the best we can do. Asha surely is greater than memory. Kindled by aspiration, one's memory recites the hymns, performs the rites, desires sons and cattle, desires this world and the next. Therefore, o narada, worship aspiration. Or aspiration or longing to manifest one's own divinity. So, asha itho, this is what exactly it is meant. Because every accomplishment, fulfillment of our desire depends upon karma only. But karma depends upon prior knowledge. What do I want? What should I do? And that depends upon our memory of what we studied earlier in the scriptures. And we have faith in the scriptures. And ultimately we want to manifest through all these experiences. And every experience leads one slowly but surely to higher and higher level of consciousness. And then Sanat Kumara concludes, Therefore, may you meditate upon asha as brahman itself. Kama brahma upasana. Asha brahmet upasita. And then what happens? This person who contemplates upon asha as brahman will have, what does he have? Remember, a person who desires without including God, he will go down and down. But the person is advised, Now you contemplate this asha. That is, asha for what? For God realization. Will have nobler and nobler desires. With every step his desire becomes better and better, nobler and nobler. That means he will have truth. Nothing less than a truth. And it will be a blessing for the whole world. Not only he will have that, all his desires will be fulfilled. Every desire will be fulfilled. This is what Sri Ramakrishna means. In simplest words, you depend upon God and God will take care of you. Whatever is necessary, you don't even need to think. Like a child doesn't think what I want. Mother knows what the child desires right now and what he desires in future. And every day we are witnessing it. You try to travel by aeroplane for 15 days and baby is there. And the first thought of every parent would be, What does our baby require for 15 days? So such a person who contemplates Asha Brahma, all his desires, goals will be accomplished. All his wishes will become completely fruitful. That means they will never be in vain. That means they will always be fulfilled. And then as usual, Narada asks, There is something superior to even Asha. And then surely there is. And then please instruct me in that. So in this chapter, what did we discuss? That contemplate Asha as Brahman. And I will translate it this way. That the only hope is for God realization. That is the meaning of contemplating Asha as Brahman. I hope to realize God. Today I will put this to an end. Om Jananeem Sharadaam Deveem Ramakrishnam Jagat Gurum Adho Padme Tayo Shritva Pranamaam Mohur Mohoho May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna