Chandogya Upanishad Lecture 69 on 18 January 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAM ATHO BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAMA BRAHMANIRAKARO ANIRAKARANAM ASTVANIRAKARANAM ME ASTU TADATMANI NIRATE YAUPANISHAD SU DHARMA TE MAI SANTU TE MAI SANTU OM SHANTI SHANTI SHANTI HA RE HE OM OM May my limbs, speech, vital force, eyes, ears, as also strength, and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me. I am engaged in the pursuit of the Self. May they repose in me. OM PEACE PEACE PEACE BE UNTO ALL We are studying the seventh chapter of the Chandogya Upanishad which is leading us to Bhumananda. Sanat Kumara through Narada is trying to enlighten all of us. The goal of human life is Bhumananda, Brahmananda, Atmananda, Anantananda. In our last class we completed the 15th section called Prana Brahma Upasana. One who contemplates Prana or here Prana means Hiranya Garbha as Brahman becomes an Ativadi, a speaker of truth. This Sanskrit word Ativadi means one who speaks too much. Now if you study the Gospel of Shri Ramakrishna, Shri Ramakrishna can be titled as Ativadi. So first meaning of Ativadi is he talks too much and the whole Gospel is nothing but mostly Shri Ramakrishna's talking. But in the real sense of the word Ativadi means whatever he speaks is an absolute truth. So just as an example for us to remind ourselves. One day at Kasipur Shri Ramakrishna was almost a person who was about to pass away, give up this body. One day Nagamahasaya came to see him and as he was about to enter the room, he heard Shri Ramakrishna speaking. I feel like eating one type of sour fruit Amla, Amlaki and then everybody, I don't know what was their reaction, they never moved from their place. That means they did not want to fulfil the desire of Shri Ramakrishna. But Nagamahasaya knew whatever comes out of the mouth of Shri Ramakrishna, that will be Satyam. That is why they are called, all their Kamas will be Satya Sankalpaha, Satya Kama, Satya Sankalpa. Whatever they determine, whatever desires arise, they must be fulfilled. So we know the story, he went in search of it. After three days, found some small number of fruits hanging, he brought them. So Ativadi means Satyavadi and Satyam always leads to, only towards Satyam. So Satyam means truth speaking, Satyam means truth seeking, Satyam means another name for God. That's why Mahatma Gandhiji used to tell a very beautiful thing. I do not say God is truth, I say truth is God. So the only truth is Brahman. This was what Sanath Kumar says, he who contemplates upon Prana Brahman, Hiranya Garbha as Brahman, Saguna Brahman, he becomes an Ativadi or Satyavadi and always it helps other people. Then Narada here sits and says, I would like to become an Ativadi by worshipping, contemplating Prana Brahman. Sanath Kumar says, why only an Ativadi? There is a stage beyond Ativadi. So Ativadi, I will lead you to become a higher, superior Ativadi, but for that you must be climbing. There are several steps you have to climb from where you are right now. You are now no doubt at the stage of Saguna Brahman, but you must climb to the roof as Ramakrishna says, then only you will know Saguna Brahman is also made up of Nirguna Brahman only. Nirguna Brahman only is manifesting as Saguna Brahman. So Sanath Kumar says, if you wish, O Narada, to become an Ativadi, then you require to climb certain steps of the ladder. What is the first step? Mananam. What is Mananam? Repeated cogitation, meditation, thinking, deeper thinking about Mananam. Mananam of what? Satyam. So Mananam means what? Sri Ramakrishna says, Vyakulata, Parama Vyakulata. Sri Ramakrishna illustrates, a child is playing and mother is busy. Now the child gets tired because whatever we do, we cannot continue accepting Brahman, God. Everything becomes boresome, tiresome. So a child also gets tired. So I want to go to mother and then mother wants to play a little bit. So she is hiding and what anxiety the child goes through. And really speaking, Sri Ramakrishna was speaking these words to M and M immediately understood. How did he understand? Because when he was a young boy, the opening ceremony of the Kali temple at Dakshineswar had taken place. At that time, his mother brought him. He was a small boy of 4 or 5 years old. Not like the 4 or 5 years old boy who knows too much, even more than their parents nowadays. So there was a huge crowd at Dakshineswar because it is the opening of the Divine Mother's temple. And there would be of course bhajan and bhojan. Hindus like nothing better than B and B, bhajan and bhojan. That is their concept of puja. And Rani Rashmani was generous to a fault. So this huge crowd, temporarily this boy had lost his mother. And he became so anxious, so anxious. His face was showing how anxious he was. And somehow a young priest came and saw, got hold of this child's hand and started shouting, who is the mother of this child? Of course, Sri Ramakrishna's voice was a very, very strong voice. Very few people know how sweetly he sings. But his voice also is a very powerful voice. So he soon found out the mother and now what he had gone through because M was endowed with extraordinary power of memory. He remembers everything just for us to contemplate. Once that was the rainy season and there was a terrible thunderous storm and M was extremely frightened of it. And this was when he grew up and was coming to Sri Ramakrishna. So Sri Ramakrishna noticed it and asked him. Then he understood M's condition. But those fears were not founded. So Sri Ramakrishna, was it like that? When you were a young boy sitting in your room and these thunders were peeling off and you felt so anxious, M was shocked. How did Sri Ramakrishna know what happened so many years back? And this M did not reveal to anybody. So this is called Tadvismarane Parama Vyakulata Iti Naradaha. In Narada Bhakti Sutras, we get, if a true devotee really forgets God, even for a billionth of a second, Parama Vyakulata, he suffers from extreme anxiety. That is called, what Sri Ramakrishna calls, intense yearning. So Sanath Kumar is leading Narada Shri by enquiry into Sathya Brahma. What will that do? Enquiry into Sathya Brahma will lead to knowledge. Knowledge alone will lead to talking about the truth. Ativadi. Parama Ativadi. So this Sathya Mananam is called in the Upanishad as Matihi. We are going to get it in the 18th section of this very chapter. So now, how does the Upanishad proceed? Remember, we are about to enter into the 16th one. What is it? If you want to become true Ativadi, you must know what is truth. That is the essence of the 16th section. Then 17th, Sam Satyam. If you want to know what is truth, you must know it in a very special way. That is called Vijnanam. And in the 18th, if you want to know deeply about Vijnanam, if you want to become a Vijnani, then you must deeply think about it, which is called Mati, which is in Vedantic language called Mananam. And in the 19th section, from Mati here, Mananam. So what does it do? It produces Shraddha. Very, very psychologically true statements. And in the 21st, if one has to have Shraddha, how does Shraddha come? Through Nishtha. One pointed adherence to whatever we decide to do. And in the 21st, so from Nishtha, if anybody wants to obtain dexterity in Nishtha, obtain Nishtha, then he must be doing, practically transform his life. That is called Kruti. Kruti means action. In the 22nd, so as soon as a person, he does something very good, so that leads to Sukham. That is the 22nd section. 23rd, so from what is this Sukham? There are varieties of Sukham. Sukham means happiness. Varieties of happiness are there. Vishayananda is there, as we saw it. Medhananda is there, then Kalananda is there, Dharmananda is there, then Brahmananda comes, Bhumananda comes. So there are varieties. So slowly Sanath Kumar defines what is this Brahmananda, here in called Bhumananda. So from Sukham to Bhumananda in the 23rd section. And 24th, 25th and 26th, and what is Bhumananda? What is its description? Such marvellous descriptions we are going to get in this chapter. So from Ignanam, the next stage is Mati. Mati means inquiry. Inquiry means what? Inquiry into Brahman. And with the help of the Upanishad, we have to inquire. There is no other Brahmananda. Scientists cannot tell us. Artists cannot tell us. So a cook cannot tell. A cricket player cannot tell us. A baseball player cannot tell us. Only a Rishi can tell us. And that is why Shastra Brahmananda. Now what is required? In order to accept the scripture as a Brahmananda, as what is called invariable truth, then we must develop Shraddha. Shraddha means what? Guru, Shastra, Vakyeshu, Satya, Buddhi, Avadharana. Most marvellous definition by Shankaracharya in Vivekachudamani. So then Shraddha is required. Vedanta, Vakyeshu, Vishwasaha. But Shraddha is not something which we can buy. What should we do? Nishtha is necessary. Nishtha means one-pointed effort. Shankaracharya comments, Nishtha means what? Nishtha means very interesting explanation by Shankaracharya. Guru, Shastra, Seva or Sushusha. So what does it mean? Shastra, Seva. So there is a book and that is called Shastra. And what do we do to dust it? Put it carefully in a glass case and do Aratrikam every day like Guru Granth Sahib is worshipped. No, it has to be studied, it has to be chanted and it has to be transformed into day-to-day actions. To understand the Shastra, we require another medium. That medium is called Guru. That is the same idea. So that leads to Shraddha. Shraddha leads to inquiry. So that leads to knowledge. Knowledge leads to speaking truth. And speaking truth, that means what? Truth. As I said, two truths are there. Yavaharika Satyam and Paramarthika Satyam. Worldly truth. And most people even don't understand, even after hearing empty number of times, what is called worldly truth. There is a truth about the world. What is the first truth about the world? World is not true. That is the truth about the world. Jagat Mithya. But people don't understand. What is Mithya? Mithya is nothing but Brahman manifesting in the form of names, forms, or I would put rather names and then utility. So that is called Mithya. Mithya means limited knowledge. So that is worldly truth. What is the first truth about the world? It is not complete truth. It is only partial truth. Partial truth is called Mithya. Like a snake is a partial truth. Partial truth of what? Of rope. So there is a rope. That is the final truth. As an example. And that part doesn't change. There is a snake. Only that appearance of the rope, not the existence of the rope, but the appearance of the rope, that alone we mistake it. It doesn't change. We think it is something else. There is a snake and that creates fear. Therefore Mithya creates fear. And we don't want, nobody wants to be suffering from fear. So slowly, slowly Sanat Kumara wants to lead. These are the steps are there. So now what is the next step? Prana Brahma you have done. My dear Narada, now you should know higher truth. You have already realized the lower truth which is called Saguna Brahma, Hiranyagarbha, Prana Brahma. You have realized. But that's not the end. Because Narada did not come and say that is there something superior and higher. He thought that was the highest. So only by knowing the truth, he can become a transcendental speaker. What is a transcendental? A transcendent speech is an expression of transcendent knowledge. So only a person who has a knowledge can express that knowledge and truthful knowledge. An ordinary person who doesn't understand what is the theory of relativity, intellectually he may know, but he doesn't understand it. He cannot talk. But if an instant he speaks, he is speaking with an authority. Authority comes along with the speaking the truth and people do understand it. That's why nobody could contradict Sri Ramakrishna, Holy Mother, Swamiji, any Rishi. Because whatever comes that is called mantra. Mantra means Manathatrayateti Mantraha. So what saves? God saves. What is the name for God? Truth is another name for God. Therefore, truth alone can save. Therefore, a mantra is a Satyam. When we say mantra Satyam, until a mantra really becomes a Satyam, we cannot really speak about it. So even if a person utters a mantra, for example, he wants to remove the poison of a snake. There are some mantras to remove the snake poison. But an ordinary person who has not realized it, he cannot do it for a long time. He should go on practicing Japa, etc. And one day he is convinced thousand times, million times that this mantra is going to really be effective. Like Sri Ramakrishna, when he is doing puja, as soon as he uttered the mantra Ram, immediately wall of fire came out. And every day, how many people do you think are doing worship? All over the world, billions of people are doing worship. But what happens? Nothing happens. Why? Because they have not become truthful. So that mantra should become truthful. So the Shastra supplies us with this mantra or knowledge. Therefore, what does Anathkumar want to say? If you want to speak transcendental truth, you must have transcendental knowledge, Parajnanam, transcendent knowledge, supreme knowledge, Brahma knowledge. And transcendent knowledge is that knowledge which is identical with transcendent truth. So knowledge and Sathyam, Gnanam and Sathyam. Where do we get? In the Taittiriya Upanishad. We are going to see in the next chapter, Brahmananda Valli, Sathyam, Gnanam, Anantam, Brahma. This is real truth speaking. And real speech of truth should help one go forward towards God. And nothing can help. So let us recollect what Sri Ramakrishna, how he defined the word Sathyam, truth. Mon, Mook, Akaro. So make your mind and your speech and your deed, your action one. So what you are thinking and what you are speaking and what you are doing, they must be absolutely one. Only then such a speech manifests itself as reality. So truth and knowledge are identical. So again we have to recollect earlier in the what is called ninth Anuvaka of the Taittiriya Upanishad. Our speech becomes true because our speech is based on the knowledge of the truth. And this is what Sanat Kumara says. Then you will become a super Ativadi. Narada heard it. And he became intensely yearning for that truth. Well Bhagawan, then I wish I would like that. Earlier, he attained that one. But here now he wants to have a super Ativadi. By understanding the truth, I would like to become a super speaker. Super speaker means what? Speaking only highest truth that is called super speaker. Even in this world, even in worldly matters, if a person is honest and truth speaking, then lot of benefits will be there. If you recollect Ramakrishna's gospel and there is the story of a beaver, he was a very truthful man. He was caught and the magistrate asked him, did you steal? He said yes. And how did it happen? This is how it happened. By the will of Rama, I was sitting after dinner, etc. And by the will of Rama, I was caught. I was brought in front of your honor. And here I am. How? By the will of Rama. And the magistrate was so impressed by that. The beaver was not telling. I did not steal. He says this is how things have happened. And then that was an Ativadi speaking. Beaver was an Ativadi. And therefore, the magistrate has nothing to say because he was overpowered by the power of that. Then he says that you are innocent and I am releasing you. And then immediately the beaver says, by the will of Rama, I was also freed. But supposing the magistrate says, I don't know anything about all this story. You have been caught red-handed. You will have to be suffering in the jail for some time. What would the beaver have said? He had firm faith in Rama. Satyam. Rama means Satyam. That is why when a person dies in North India, what do they go on chanting? Ram Naam Satya Hai. So he would have said, by the will of Rama alone, I was given six months, one year, whatever. So he would not have been perturbed because whatever is the result of Satyam, that only will be good. It will not be bad at all. This is the point we have to understand. When a person says, oh, it is God's will and goes on suffering, it could have been otherwise. Then that person is not wise. He is only otherwise. So Narada says, please initiate me into this mystery. So Sanath Kumar says, my dear Narada, you want a knowledge which is tuned up with reality. But you must know what reality as truth is. You must know. Before you realize the truth, you must have knowledge about the truth. Therefore, unless one knows what truth is, one cannot even try to identify one's knowledge with the truth or truth with knowledge. So we must have a clear concept of what is meant by truth. Only then can we have an aspiration. Oh, this is the truth. So I would like to have that truth. Then only we will try. So therefore, says Bhagawan, I would like to know what a truth is. Please instruct me how I can become an Ativadi, how I can strive to attain to truth, Satyam, about truth. Please tell me what is truth, how to attain it. And with that, we enter into the 16th chapter. There is only one mantra in the several sections that we go until I think 23rd, until 22nd. I got only one, one, one mantra in each section. So this is the simple instruction of Sanat Kumara. And then Narada replies. And for that Sanat Kumara replies, Only Satyam. You must know to find out. You must find a way how to know the truth. Then in reply, Narada says, So my Lord, Bhagawan, that is the very correct addressing, correctly addressing one's own Guru. Please teach me, instruct me, take me by hand, step by step. So here is the translation. But he, that is the seeker, really speaks surpassingly, that is, he becomes super Ativadi, who speaks surpassingly, who can become an Ativadi with the truth. Only one who is endowed with the truth can, when he speaks, that speech will be full of this Satyam and that is called super Ativadi. That is all. Just one line. Previous Sir, being such, you know what I am, I would speak surpassingly with truth. What you said is absolute truth. So being such, that is, my desire is to become a super Ativadi and the only way is by knowing the truth and as such I would like to become surpassingly a great speaker with the truth. To that Sanat Kumara again says, but one must desire to understand the truth because simply I want to know the truth, not want. You must have only one desire and there should not be a second desire. In this what is called bucket, there should be only one desire. There is a beautiful movie called Kicking the Bucket. So bucket represents what is called so many desires but there must be only one desire, one must desire to understand the truth. For that Narada says, Previous Sir, I desire to understand the truth. So here what is this truth? Satyam, that is the Sanskrit word for truth. Shankaracharya as usual and so succinctly and so straightforwardly he gives us this beautiful explanation. Paramartha Satyam or absolute truth, that is what is meant by here Satyam. So there are according to Vedanta two types of truths, Paramarthika Satyam and Vyavaharika Satyam and in the Vyavaharika Satyam there are so many other truths are there. It is not only one truth but so many truths are there. So there is a family truth, there is a individual truth and there is an office truth, there is a medical truth, there is a business truth, so many truths are there and sometimes what we call telling fibs also called white lie. So when a child is unwilling to eat food, a mother shows the moon, say the moon will come and punish you, so better you eat up quickly and that is one. So eat up quickly, so your baba, father is going to bring you beautiful playthings. So in the pralobhana, temptation of obtaining enjoyable playthings, the child gulps, so mom I want to play, okay if you want to play I will allow you to play only when you quickly finish it. I've seen several times this one, the child doesn't want, he is throwing tantrams, he is looking here and there, he or she, then mother says oh there is going to be a beautiful cartoon, probably Tom and Jerry cartoon like that and oh mom when is it going, it is going to start in 10 minutes time. No mom, no you finish your food then only you'll be allowed to see and that fellow who has taken from 20 minutes, so now the whole thing he gulps in one go, within two minutes he is ready and even when the house is burning, people will not be able to get out of it so quickly, so fast. That is the reason, psychological reason, if we have the intenser, the greater the desire, then to that extent we are going to really do things. So this is what he says that only those who speak paramarthika satyam, he alone becomes suprativadi. What does it mean? It means whatever comes out of his mouth is not only true, but it will also elevate the other person who is listening to some extent to a higher level. That's why whether people heard Swamiji or people heard say Ramakrishna, as soon as they hear, they cannot argue because he himself lifts them up. I mentioned quite a number of times, Swami Vivekananda has gone deep, within a few minutes he becomes one, then one day he was about to speak some sublime truth and then everybody's mind was pitched very high by the power of, super relative power of Swamiji, suddenly he stopped and walked out. That was not only sacrilege, they were also collecting money for some tickets, so fortunate that they did not demand their money back, but everybody was shocked. Later on, when somebody challenged him, he explained, I saw whatever seeds I sow in their minds, they will bear fruit, but the samskaras which they already had before coming to hear my speech, they are quite contrary to what I was about to seed them and there will be a conflict. As a result, they can go mad. Therefore, many people, they don't deserve to hear it. Unfortunately, that problem doesn't arise for us because we are not speaking satyena ativadami, we cannot claim that one. We are speaking the truth, but this is scriptural truth and we are convinced, we have faith, but we don't have the realization. So, truth here is explained as paramatisatyam, but a true teacher, that means one who has realized God, never stops his instruction until the people is perfectly enlightened to his satisfaction, even though the people himself may be contented to rest at a lower stage. Narada was in such a state of satisfaction when he understood that his self was one with pranatma. We can recollect, even when the teacher wants to elevate someone to a higher level, if the student is not in a condition to receive it, then even if the teacher in his eagerness transmits it, the student will not be able to keep it. You recollect so many instances on the 1st January that happened, but we also have to recollect that was not the only day Ramakrishna awakened. Practically, every day Ramakrishna was trying to do it, but that day he demonstrated in excess also, but even on that day, two people did not receive. He said later on. So, Narada thought he had attained because his bliss was so much. It was full in his heart. There is no place. He could not think there can be any higher ananda, but this very section, chapter is called bhumananda, brahmananda. So, even what Narada had attained is only finite ananda. Sanguna Brahmananda is only a finite ananda. That's why he did not proceed to inquire further, but Sanathkumara found him an apt disciple. How? Totapuri Maharaj found Sri Ramakrishna an apt disciple and immediately he wanted to give him instructions, sanyasa and then elevate him to his own position. Sri Ramakrishna found Narendra and Dhyanasiddha, an apt disciple and he also wanted to pour immediately all his knowledge, but then there is a reason why Swami Vaikunanda could not take it at that time. So, as soon as Sri Ramakrishna touched him, he cried out, what are you doing to me? My parents are in Calcutta. Then Sri Ramakrishna again through a touch brought his mind back. The Divine Mother unfortunately, she forgets to instruct Sri Ramakrishna now and then. She could have told, don't give now because he has to become a Jagadguru. He has to go through so many other states of other human beings and then successfully cope with it. Only then he can suggest solutions for everybody's state of mind. He has to become a Jagadguru, world teacher. Who is a world teacher? He who can guide as many different types as possible. He is a Jagadguru. In fact, everybody. Otherwise, he cannot be called a Jagadguru. So, here Sanath Kumara found him to be a worthy disciple and immediately wanted to take him to the next higher step because Narada's comprehension was not perfect, imperfect. So, he kindly, very lovingly informed him, instructed him, you have not reached the highest. You have to proceed further. You have to transcend the previous steps. Then only you will become real Satyena Ativadi. So, in the view of Sanath Kumara, he alone really talks surpassingly who has the realization of the supreme truth. Then Narada's desire to know the truth being thus effected, he was enjoined to desire to proceed further. Now, upon the receiving the prompt, you must, even if you want to use chart GPT effectively, you must have proper prompts. You must be experts in prompts. So, exactly what is it? We know what we want, but we are not very experts in expressing it crystal clearly. So, we go on mumbling and chart GPT also mumbles only. So, this is the essence of the 16th chapter. Only one sentence. Narada, you want to become a super speaker. Super speaker means he who knows Brahman as what? Not like our knowing another human being or another tree, another house, another object, but I am Brahman. And whatever he speaks, that would be the Param Satyam. So, then only you have expressed a desire that I want to become a super Ativadi. Then only it will be possible. So, you have to know the truth. Yes, I would like to know the truth. If you want to know about the truth, there is another step. It is a beautiful way of analysis. So, he says that what is called 17th Khanda. Again, only one mantra. He says, only when a person knows the highest truth. Here, there are two types of knowledge. Worldly knowledge. For example, I know intellectually the meanings of some of these Upanishads. You know so many things. You know another person. What do you really know about the other person? Does a husband know everything about the wife? Does a wife know everything about the husband? If both of them were so clever, they would never have got married because they will understand this will not last long. It is going to be in ending up in divorce. And then we think, no, no, this person I misunderstood, but the other person now I met the other day, I understand that person. And then same story repeats again and again until finally I don't understand the world at all because to understand what understanding every object in this world is Parama Asatya, absolute and truth. So, what I am seeking that I will not get in this world. Then what does he do? He will turn his search from without to within. That is what he is going to do. So, now in the 17th section, again one mantra and again one sentence only. Only when a person realizes, knows the truth. So, again it looks we are in a circle of steps following the steps. So, Narada in the last section says, I want to know what truth is. But what is the truth? Truth has to be known as it is and not as it appears. This is one of the greatest statements. When you see here is a person, but in the normal way, what do you say? This is a person, such and such is his name, her name. I know this person, him or her. Yes, whatever you are speaking, his name, his family, his parentage and his profession, everything perhaps you know and what you speak is the truth. That is not the Parama Satya. You know why? Because everything in this world is changing and whatever is changing cannot be the truth. Remember earlier itself we have defined what is it? That which never deviates from its own nature, that is called truth. So, that is what in the sixth chapter we have seen. Please go back. Then we have to apply it. Remember it here and apply it here. There are various types of truths before us and there is a scientific truth. From scientific point of view, from our worldly point of view, scientific truth is also a truth. You should not say it is not a truth, but what is the problem with it? It is a changing truth. It is an incomplete truth. I just give an example because whenever we are studying these Upanishads, we have to open our eyes, see how can I apply the teachings of the Upanishads and then see our worldly experiences. Now the whole world is gaga waiting for what? AGI, Artificial General Intelligence. Means what? AI should become AGI. What does it mean? It means the software becomes self-conscious and it goes on doing, it goes on thinking and all those things. A machine, we have to understand from the very beginning, a machine, whatever be it, machine, big jet, small jet, whatever it is, machine is an inert thing. There is no prana. Where there is no prana, there is no consciousness. Where there is no consciousness, that cannot be self-conscious. Consciousness means self-conscious only actually. So where there is no prana, there is no consciousness. So it thinks like that. No, it does not think like that. You have made it to think like that. So it is all like an actor. There was a famous actor and he is such a perfect actor. His wife gets confused and he says, I love you. That is what he repeated in the cinemas millions of times and then afterwards he might have killed also some of the heroines. So now he cannot separate himself from what he is telling at home, whether it is his natana, kushalatva or he is really speaking. We don't know. But the way he is speaking, others have to have doubt because then he laughs, then he does something else. So Baba, are you telling the truth or are you acting that you are telling the truth? So we have to know about this. One has to know the truth. Yadavai, any person, Vijayanati. Vijayanati means what? Knowing. Here knowing means what? Not like our knowing other objects but becoming one with the highest truth. Then he speaks truth because whatever comes from his mouth, Ramakrishna used to say beautiful things about it. When a person eats garlic, when he belches, only garlic smell comes. So when a person realizes Brahman or eats Brahman, literally a jivanmukta is one who has eaten Brahman. That means he has become Brahman. Just like when you eat rice, it becomes you. When this sadhaka eats Brahman, he becomes Brahman. We are what we eat. So one has to realize. Only then he can speak. But several steps are there for that. That is what he wants to say and we will deal with it in our next class, this 17th chapter. Actually it is not that difficult to understand but profound meaning is there. I would like to bring in as much parallels from Ramakrishna's and other holy mother's life, Swamiji's life etc. so that we can both do leela dhyana on Sri Ramakrishna, Holy Mother Swamiji as well as also understand the Jhandogya Purushath. So parasparam, in the light of Sri Ramakrishna, we understand the scriptures and we understand the Sri Ramakrishna in the light of the scriptures. Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna.