Chandogya Upanishad Lecture 72 on 26 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 7th chapter of the Chandogya Upanishad called Bhumananda because it is an instruction that is leading earnest seekers to Brahmananda, Atmananda, Purnananda or Bhumananda. In our last class, we were studying the 18th section which is called the Manana section and which alone can lead to Brahman. Manana means deep reflection. So, anything that we want to understand, it depends upon reflection. That's why we say if a person acts without thinking deeply, it is called instinctual action. It is called unthinking action. Sometimes by fluke, it may be right. But most of the time, it is not possible. So, this section begins with especially a spiritual seeker can only know the truth when the truth that we get from the scriptures which again manifests through the mouth of the Guru because without the instrumentality of the Guru, the truth will remain the same but it may not be understood by every one of us because all of us are quite different. What does a Guru do? He puts it just like a mother prepares food to show to the adjusted capacity of her children. So, the role of the Guru is absolutely one to one from each individual to another each individual. The instruction differs. So, whatever we get from the scriptures, we must reflect deeply but can we reflect just by hearing the words of the Guru which are nothing but which should be nothing other than the scriptural words. Whatever Swami, whichever Swami, whichever teacher, whichever elderly person speaks about must only interpret things or try to express things only through the light of some great soul. It could be Ramana Maharshi or it could be Sri Ramakrishna, Swami Vivekananda. Actually, I need not mention both names because what Sri Ramakrishna taught and what Swamiji taught are not two different things. What the whole Ramakrishna mission teaches should not be different from what Sri Ramakrishna taught actually. So, the Guru's role is only to be a pipe, an instrument. That's all. But it is God who is manifesting in the form of the scripture. This is a very important thing. Many religions claim their scriptures are the direct words of God. What we need to understand is they are not like our words. What we think and what our motive is or motives are and what we speak out and what we do does not accord. It could be completely different unless a person is a spiritual person, truly spiritual person, not who claims to be a spiritual person. But when we say God's word, God and God's words cannot be different because God, knowledge, words, they are one and the same and that should be understood properly because understanding is very important and understanding comes only through deep reflection. There are some religions who hold on to what existed centuries before and at that time circumstances are different. So, the interpretations are different but the people who cling on to this interpretation are likely to go wrong, become fanatical. That's why Swami Sharadanaji says God incarnates. One of the important purposes is to reinterpret the scriptures. He cannot alter the eternal truths but He must make us understand and how to apply those very truths according to the changing circumstances. And changing circumstances change the way we talk, the way we behave. It is always changing but usually it takes at least 30 to 50 years, at least two generations gap should be there for a tangible change to manifest. It is very important for us. We must reflect deeply and Shri Ramakrishna went to the extent of saying that you just do not swallow my words. Buddha said exactly the same thing. Do not believe because I tell you but you keep your ears open, hear what I am saying, listen to it carefully and think about it if it accords with reason because scriptural words and reason go together. They are not really opposite to each other but then what is the role of reason? Reason cannot reveal, reason cannot give us a revelation but reason can help us to understand it in the right way and that applies not only to scripture, it applies even to day-to-day words also. That is why according to Vedanta epistemology even words can have two meanings, the superficial meaning and intended meaning, Vachiyartha and Lakshayartha. So every one of us, each one of us separately for ourselves we have to think deeply that is called Manana. Manana is deep thinking. Deep thinking means to think in accordance with ration, rationality, reason and that too we should be able to objectify not because I want to think in a particular way whether it is going to lead me to truth. What is the test? Irrationality inevitably leads us to unhappiness even if immediately it might lead us to some kind of pleasure or excitement but reason alone can help us. Reason cannot reveal the truth. Truth goes beyond reason but reason should help us to understand that revelation in a particular way. This is the relationship between reason and revelation or revelation and reason. So to have that ability, that rationality, that objectivity, that what is called bypassing all our personal whims, fancies, samskaras and to be able to think and we have that power that is called Manana. And how do we know our Manana is really successful? There must be a test for everything. If we are successful then we are progressing. If we are progressing our mind becomes purer, our mind becomes greater, broader and less attachment to individuality, more attachment or what is called Chitta Vaishal Yata. Our concentration will increase but above all it leads us to holiness. True Manana put in simple words leads us to become more Sat. Sat means goodness, holiness, purity and true Manana takes us to wisdom, true knowledge and true Manana inevitably leads us to greater happiness. If we are progressing in spiritual life and it would not be difficult and if you want to know whether you are progressing, ask your neighbors especially your own family members. They will tell you whether you are progressing or digressing or sinking. So that is what is called Manana. So this is the meaning of Bijamantra. We are given by our Gurus especially in the Tantrika system but in the modern age in the Ramakrishna order Bijamantras are given. So what is the Bija? There is a hidden potentiality is there. It is up to us to sow that seed where Ram Prasad gives us the hint. If only you had cultivated well and cultivating means removing all the weeds, fertilizing it and then sowing the seeds and looking after it by giving the right amount of water etc. then you will harvest gold. What is gold here? That is God himself because gold shines. Hiranyagarbha Hiranya means gold. Garbha shines. Knowledge shines. Light shines. It is an enormous world. So that is what is called Manana. How did this whole universe come into existence? Because of Manana. Who is Manana? Ishwara's Manana. How do we know? In the Upanishads, in many Upanishads. So the Saguna Brahma thought, Kamayata, desired. May I become many. May I create. So that Kamana, desire is this very Srishti. Our Kamanas, how they manifest in our dream state is exactly the same thing. Dreams do not impose themselves upon us from outside. Our own desires which we are unable to manifest in our day-to-day waking state, they remain hidden. Their force is strong and our hidden Samskaras become manifest at night and then make the whole thing clear to us. That is why the study of the dreams is one of the means of fathoming the very secrets, plumbing the very depths. Psychologists do that. They are trained how to do it, how to carefully listen and words and thoughts, they unconsciously, free flow, free speech and that is how they slowly try to find out what is the root cause of our problem. And this Manana by Bhagawan, by Ishwara is called Leela. Why is it called Leela? Our dreams are Leelas of each one of us. So this very desire is this very creation and this creation or this Kamana manifests as what? As involution. Manifestation has another name. It is called involution. And this involution alone, when we have come down, then there is a longing to go up. So every involution inevitably must be followed by evolution and one cannot help it. So it is called teleological urge. This is what Sanat Kumara was trying to tell us that this desire to grow up, to evolve is not done by our desire. It is there even before Srishti. So God, as I said, He thinks I want to evolve, that is come down and the same God feels homesickness. So He climbs up again and that is called evolution. This is what Swami Vivekananda tries to tell to the Parliament at the Parliament of Religions that you are always, your scientists are always talking about evolution. How do we know what is evolution and where does it end? It is not a lower species or inorganic manifesting as evolving as organic. It is not amoeba evolving into highest human being. It is the potential divinity which is called teleological urge which is trying unconsciously. So every desire of ours is only a process of evolution. These are very important points. What do we desire? So we say I want a car. I want a what is called Tesla car. I want so many things, any object. Do we really desire objects? No. We desire through that object Bhuma or infinite Sathyam, Nanam, Anantam, Brahma. We are actually utilizing every object. We are making every object as a mirror. We are trying to look into it and then we are trying to say so do I see what does a mirror do? Its function is to reflect whatever is in front and what is in front of any object that we desire, not only desire but we don't desire also. When we look into the mirror of what we do not desire, what do we want to say? I want to discover what is happiness because what we do not desire that alone can lead us to happiness. What we desire is only happiness and what is happiness? Our own true nature and what is our true nature? Infinity. That is why no object can satisfy. Every object by its very nature is what we call is a limitation in time, space and causation. So every object acts like a mirror. Husband, wife, children, parents, friends, enemies, the whole universe acts like a mirror. Not only that is the process, the goal also is to rediscover who we really are. So this is what Swami Vivekananda tells us. Involution is prior to evolution and what is evolution is the ascent of the soul to its original nature called Bhumananda. That is how aspiration, kamana, desire arises in our mind and this doesn't come because of our efforts. Oh, I want to desire. No, it is there prior. We are helpless like things carried by tsunami. We are carried on the escalator called evolution. Having explained this because we have to understand, we have to extend our imagination. Do you think simply these are the mantras that Sanat Kumara was uttering in front of Narada? No, he must have explained the whole lot and these are meant as a sutra, as what is called file name. File name is only to indicate there is a huge file there so that if you order, bring that file and that file contains many, many, many things and that is what Sanat Kumara must have been filling up the file and Narada must be storing notes to it and meditating manana etc. Therefore, Sanat Kumara says that you must think deeply manana and then what do I get? It will lead you to truth ultimately, not immediately, ultimately. So Narada says that is what I want but how is this possible? I want to have the knowledge of this mystery that you are speaking of. Anything is a mystery until we confront it and experience it directly. Even the smallest thing is a mystery and this is a wonderful word mystery. That is how mysticism is defined as a mystery. Mystery to those who do not have but plain fact of experience to those who have it. To say Ramakrishna, God is a plain fact, not only plain fact, He is not a fact among other facts but He is the only fact. There is nothing else. Sarvam Kalvidam Brahma. So I would like to do that manana. So he must have done. Is that the end of it? No, but before one can do this manana, there is another step. So Narada, you cannot simply go on delving deep, churning your samudra mind. No, you cannot do it but we will come to that in the next section. But this is the essence of what we have discussed. It is a beautiful only one mantra but look at the structure of the mantra. The first line he tells, only a person who can think deeply to him the truth reveals itself because truth is not discovery. Truth is not something invention but it is already there but we have to uncover it. So it is not a new discovery. It is only old thing but we uncover the obstruction, remove the obstruction. Only when deep thinking will bring. Only after deep reflection. That is called doob doob doob. Not otherwise you go and doob and then everybody will celebrate your 15-day ceremony after some days. And then second line says, he who is incapable of reflection, deep what is called churning of these great truths, mantras, he will never be able to know and is this not the truth? Even in ordinary things. So you will have to whatever desire you have, how did you have this desire? Because you thought deeply and why did you think deeply? Because you once have the knowledge of it. Oh, this is wonderful. For example, a person wants to eat let us say a very very sweet, great sweet because sweets also differ in their taste etc. and of course habits etc. So some people like some sweets. He says this is the greatest sweet. How did you come to know? Because you have knowledge of it. But knowledge will not do. You might forget also. So if you are away from these things, sometimes even for years and years together you do not remember what you liked so much in your childhood. When you return home, somebody remembers. Oh, when you were a young child, you loved this curry, loved this curry or some other dish or sweet and then you have forgotten and really you did. So they will prepare it specially for you which you are not getting. So if we do not churn, what happens? There is every likelihood we can forget about it. Therefore, he who is incapable of reflection will never come to know the truth of anything, not only spiritual but secular object also and is reinforcing the first statement. Only when you reflect deeply, what happens? Then you will have greater knowledge. What is greater knowledge? A sweet is very very tasty but it has also unforeseen consequences. You might develop into a disease. It might make you diabetes. So we have to think. It may be indigestible. It may not be suitable to you or how much to eat. What is your capacity to digest? How much is good? All those things will come only when we reflect upon our experiences and somebody may have a doubt after hearing this statement. But I never heard about God. How do I have that knowledge? Because you are asking me to think. That is where this 18th section comes. I have given already the foreground. Even before we are made to be born into this world, we are coming as an involution from God. So we know we are God albeit unconsciously. This unconsciousness covering up our own true nature which we knew so much, it is called avarana shakti according to Vedanta. It covers up and projects something. You are not God. You are the reverse of it. That is what it says. Mati means what? Deep reflection. Because deep reflection is a tremendous power. So eva means alone. No other way. It is called in Sanskrit taviya pratyaya. Taviya pratyaya means it is a commandment. So you must study. You must achieve this goal. Kantaviyam, bhoktaviya, kartaviya. That is called commandments in Sanskrit grammar. You will have to. But this commandment is not given to everybody, only to those who have attained to this state of Narada. But the whole life is commandments. Ten commandments. In the Taittiriya, we are going to discuss about it. So dharmam chara. It is a dharmam kartaviyam. You must practice dharma. Satyam bhoktaviyam. You must speak only truth. If you do not, you will have to face the consequences which are not pleasurable, pleasant or desirable. Whatever is not pleasurable, pleasant or not desirable. So teach me how to reflect. Even somebody has to teach us. And I would like to do this reflection. So only one who reflects understands. So one must desire to understand this reflection. That was the instruction of Sanat Kumara. Venerable Sir, I desire to understand reflection. And with this background knowledge or foreground knowledge which is called introduction, very easy to understand. He alone who has the capacity to ponder. He will alone achieve what is called success in life. Whether it is secular life or spiritual life. He is only a deep thinker. That deep thinking is called by the scientists knowledge. And that is what almost 50 years back, a book had come. And the name of the book was Future Shock. I forget the author. Anyway, that was one of my favorite books at that time. And he predicted 50 years back. But actually, it is not a new prediction. So earlier, thousands of years back, thou shalt know the truth and the truth will make you free. Where Veda also, it says, you become a wise person. Who is a wise person? He who reflects deeply, even the fact which is staring us in the face, that is called wisdom. Otherwise, it is just, I know this is the truth and this is something I know from the childhood and I will swallow it. I will destroy it. Now scientists are regretting how humanity has destroyed millions of other species which have been so useful for the, what is called, collective life of the whole world. That is called holistic view. So without manana, Bhagawan also created only after reflection. What do I want to create? How do I want to create? In how many ways I want to create? And how do I come back to myself again? So as if Bhagawan is playing a solitaire game, as it were. All these ideas are compressed in this one sentence, You must reflect deeply. So Narogul sir, I want to develop this power of deep reflection. And this is what exactly Manamarga says. Guru comes and tells you, have faith in it. And whatever Guru says, one must have tremendous faith. Without that faith, you will not, if you don't have faith, you will not even think twice about it, whether I should think about it or not also. Even should I think about it? If you don't have faith, you will think something else, in which you have faith, not otherwise. So same thing, very important. But this is, immediately it will not reveal the Sathyam. Remember, Sathyam, or to know who am I, what is my real nature, Koham, Kastvam, Kutaayataha, Tadiha, Bharata, Chintaya Tattvam, Bhalya Govinda Stotram, we have already seen. So this is the essence of the 18th section called Manana Pidhya, Manana Rahasya. Only he says Matim, Mananam, Jigna Asitavyam. That is the only step which will take us to what is called higher step. But if I want to do some Manana, you cannot simply directly go and say, I will have Manana. What should you have? Absolute faith. That is a fact. If a patient doesn't have faith in the doctor, Pidhya, then he becomes Yamaraja Sahodaraha. So he will destroy, he will kill both you and he will take away all your property also. But we must have faith. This is a marvellous subject, which I am going to take some time. I do not know how many classes it will take. But this is what Sri Ramakrishna says, Swamiji says, Brahmanandaji says, Kata Upanishad is nothing but, even if you have never heard any mantra of Kata Upanishad, if you remember, the very essence of Kata Upanishad is Shraddha. And this Shraddha is nothing but God's grace. Why? Because there is a beautiful Suktam, like Narayana Sukta, Sri Sukta, which several Suktas we have covered up earlier on Thursdays. So Shraddha Suktam, I want Shraddha. So Nachiketa's father didn't have that Shraddha at the beginning. But later on he developed that Shraddha. And through that Shraddha, Nachiketa had overcome death. Death itself. He went and asked death, that is Yamadharma Raja, teach me. And then the first thing death says, death is a fable. Death is a big tale. It doesn't exist. There is nothing called death. Who is telling? Death is telling. And he says, then what is there? Only life. What is there? Pure consciousness. What is there? Pure existence. And Nachiketa was an embodiment of Shraddha. And this Shraddha, which is roughly translated into English as faith. So forever say, this word faith is a very, what is called inaccurate translation of Shraddha. It includes so many other things. But temporarily, provisionally, we will take this word Shraddha, translation of the Shraddha as faith. For that purpose, we also have to use the other word belief. And which is tantamount to superstition. So there is a heaven and hell difference between belief and faith. And remember, the equivalent word or better word for this faith is called Shraddha. So now Sanat Kumara, in this 19th section, he says, if you want really to reflect, what inspires you for reflection? That this reflection is the only thing that can save my life. Otherwise, there is nothing else which can save my life. My very life depends upon this Shraddha. So reflection depends upon faith. Only when I have faith, I start thinking, now how do I become a better person? How do I become a healthier person? How do I become a greater scientist? A greater doctor? A greater musician? A greater anything? And anything that is great is called the Vibhuti of the Divine Lord. So this section starts with, Yada Vai Shraddha Daati Atha Manute. That is, only Yada, when, Vai, indeed, definitely, without doubt, Shraddha Daati, that is, a person has complete Shraddha, then only Atha, then only, afterwards only Manute. The action called deeper reflection, reflection, doop, it is possible. Shraddha or faith, in what? Faith in the existence of reality. And the working of this tendency of this Shraddha towards reality, they are the same, because nobody wants to move towards unreality. All our efforts in life is what? I want to move from unreality to reality. It may be too technical, but I will put it in simple words. We want to move from that which is impermanent, changeful, to that which is unchanging and permanent. That is called reality. Trikaala trikaale abadhitam yath tad eva satyam. Let us remember this one. So, we always begin with belief only, but as we go on, that belief slowly transforms itself into faith, but it takes a long, long time for it. So, it is this faith, tendency, teleological that is making us move forward towards our own self-realization. And this faith is superior to any thought, any understanding, because every thought can be temporary, changing, and usually they are. But only if there is faith, then again and again that thought returns. So, in the beginning, it is what we call blind faith, an irrepressible feeling in us that there is a reality, which is simply translated as God, but Brahman and other things are big, big words, simply God. So, it must be there. So, that is why we say, so if somebody helps somebody else to survive or to cure or in whichever way, he says, my God, you are my God. God himself came in your form to help us and help can come only from God. And without this belief, person's life becomes absolutely a terrible, indescribable, unimaginary misery, hell. So, therefore, Mati and Shraddha always go together. Rather, I would say, Mati is preceded by Shraddha alone. So, Narada is told here, this Shraddha, this faith in the very existence of reality, for which purpose only, remember, Narada approached Sanat Kumara, I have studied everything and I have faith that there is a reality called Brahman and I want to realize it. Please lead me to it, because information about reality is not going to help me. So, somehow, this Shraddha or faith, even belief is prior to Mati. Even a scientist, you know what scientist calls this prior belief? He calls it hypothesis. So, first he forms, but hypothesis is formed of what? His earlier experiments and then he knows. So, so far, I know only this much. But what if I combine this and this in a different way, in a new way? In fact, that is what happens. What is called inventions is nothing but a new way of combining things. Take the simple example of cooking. What is a new dish? The same spices, same materials. So, you combine in a Mexican way, it becomes marvelous Mexican food. Combine it in a Japanese way, it becomes desirable Japanese food or Italian food or North Indian food or South Indian food. What is the difference? There is no South Indian potato or American potato. Potatoes are the same, but the way it is cooked in different ways and that is what makes the difference. So, every invention is nothing but using our, this one and it is a combination of things in different ways produces different things. Electricity, if it is made to work through a fan, it cools us or it heats us or it cooks food, etc. That is an example we have to think and you have to do manana after hearing all this talk. So, Narada told you have to develop Shraddha or faith in the very existence of reality because as I said earlier, what is it we are seeking? We are not seeking the world. Nobody is seeking any object in this world, a beautiful person, lot of money, best cars, best houses, etc. No! What we are seeking is totally different. If a person has everything but the inability to enjoy, it is completely useless, not only useless, it brings a terrible jealousy. I have all these things, I cannot enjoy, but these my rascals, my sons, they are spending my money which I earned. I worked very, very hard, like worse than a coolie and they are enjoying it. No, sir! So, we are not looking for any of these things. We are not looking for the anatma, through the anatma, through the mirror of the anatma. We are looking for what? Atma reflection. But what is the problem? Because we are covered with five layers of clothing, five layers of Maya, all are anatmas only. That beautiful analysis will come in the second and third chapters of the Taittiriya Upanishad, Panchakosha Vyavarana especially. So, these are all Avarna Shakti and Vikshaiva Shakti. First we overcome the Vikshaiva Shakti, then we have to overcome the Avarna Shakti. So, this is what Sanat Kumara says. So, we have to differentiate between ordinary faith from that ultimate faith. What is that ultimate faith? I am Brahman. So, that is what we need to do and hearing it, Narada developed complete faith in Sanat Kumara's words. That means Sanat Kumara is only talking about Upanishads. Upanishads are the speech of Bhagawan, like Gita is the speech of Bhagawan Krishna. I want this faith to be implanted in me. I want to become an embodiment of faith, Bhagawan, O great Master. So, that is what faith or better word Shraddha is a gift of God. That is why it is said in the Kata Upanishad, even Upanishads are very rationalistic scriptures, but it is said Shraddha Avivesha. So, first we will read the mantra and only we will try to understand the simple meaning. Then we will go in today's class only this much, but we will try to expound it further because so many thoughts are running right upon this word Shraddha. And if you squeeze what Sri Ram Krishna said, what Swamiji said, what Holy Mother said, what any great soul has said, any saint has said, once a person has Shraddha, he has everything. This is the mantra, again one mantra. Shraddha dhati atha manute, first line. Na ashraddha dhan manute. Shraddha eva manute, third line. Shraddha eva vijignas tavya iti, tavya prate. Shraddhan bhagavo vijignasa iti. The last line is the rejoinder by Narada himself. When one has faith, only then does one reflect. One who does not have faith, does not reflect. Only one who has faith reflects. One must desire to understand and develop and become faith. Faith should not remain separate. That is why the word Aavey Vesha in Katha means it possessed him, it became him and there is Nachiketa is none other than an image of Shraddha and Narada rejoins. Venerable Sir, I desire to understand faith. Understand means what? Not intellectual understanding. I want to develop faith. I want to become faith. I want to become a Murthi, an image of faith. So when one has faith, then alone does one reflect. Without faith, one does not reflect. Only he who has faith reflects. But one must desire to understand faith. Revered Sir, I desire to understand faith. We will just analyse the simple meaning of this beautiful mantra. The words are also fortunately for us. The Upanishadic words are not very difficult words. Yada vay, yada when, vay indeed, Shraddha dhati. A person develops absolute faith, undoubting faith. Then only patha manute. So he starts reflecting. When a person has absolute faith, this object, this suite, this house, this car, this job, this country, this place can make my life fulfilled. Then only after that he thinks, so how can I attain it? Manute, deep reflection will come. Without Shraddha, perhaps it will not give me. The doubt will not help us. Na ashraddha dhan. Any doubt, even one percent doubt, it will shake a person's faith and he will not be able to think. And that is why after hearing Guru's words, which is called Shravanam. Shravanam means by definition, with 100% faith, a person takes in the instructions of the teacher, the mantra given by the Guru, that is called Shravanam. After that, there may be hidden doubts. For that purpose, this manana is necessary so that he becomes an embodiment of faith in those words. And then only Nidhidhyasana, that is he will attain the goal. Shraddha eva manute. Only through Shraddha, one starts even thinking about it. Shraddhaat eva vijijnastavyeti. So therefore, O Narada, you first seek only how to develop this Shraddha. Definitely, Bhagawan Shraddham vijijnasayeti. So I desire to develop that Shraddha. I want to become Shraddhavan. Bhagawan, please instruct me how I can develop it. Today, I will just give you one simple example. So you have a desire to visit Varanasi from any place. Then you start thinking that it is possible. There is a place called Varanasi and I am here. I want to go to Varanasi. Varanasi is real. Where I am is also real. And I want to move from this place to that place. And there is a bus service, train service, or plane service. Then thinking comes, what is my capacity? Shall I have to take a bus? Shall I have to take a train? Can I take an aeroplane? And where am I going to stay? How long am I going to stay? Can I afford to stay? That manana will come only after we have that faith that it is possible to accomplish my desire. Desire, the object of desire is real. And I can attain it. Many others have attained it. Therefore, I want to attain it. And thinking, reflection, how to attain it will start only there. May Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with bhakti. Ramakrishna.