Chandogya Upanishad Lecture 75 on 08 February 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAG PRANASCHAKSHUH SHROTRAMADHU BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAHAM BRAHMANIRAKAROTANIRAKARANAMASTVANIRAKARANAMME ASTU TADATMANI NIRATE YAUPANISHATSU DHARMAHATE MAYI SANTU OM SHANTI SHANTI SHANTI HARE 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. In our last class, we were studying the 19th section called Shraddha in the 7th chapter of Chandogya Upanishad, which is very aptly termed as Bhumananda. This is how a mantra goes. Sanat Kumara was teaching Narada. If you wish to have Brahma Gnanam, knowledge of Brahman, then you should think deeply about it. But deep thinking is not possible unless we have complete faith in what we wish to think. This is what we had discussed so elaborately. इदावई श्रद्धधाति अथा मनुते न अश्रद्धधन मनुते श्रद्धात एवा मनुते श्रद्धात एवा विजिग्ञासितम् यह इदेई श्रद्धाम् भगवो विजिग्ञासहैते The first four lines are Sanat Kumara's teaching. And Narada echoes and says, I would like to develop Shraddha. I would like to become Shraddha. Not I would like to possess Shraddha, but I would like to be possessed by Shraddha. When one has this Shraddha, only then does one reflect. One who doesn't have faith cannot reflect. Only one who has faith can reflect. One must desire to understand faith or Shraddha. This was the teaching of Sanat Kumara. Venerable Sir, I desire to understand or to develop or to be possessed by Shraddha. That was the Narada's rejoinder. We discussed what was the definition of Shraddha. That alone which transforms us in spite of our resistance into better human beings, that is called Shraddha. And we cannot live even a single minute without this Shraddha. We already possess the Shraddha. But it is not towards God, not towards higher worlds, higher levels of ideals. But towards the ephemeral, ever-changing world. In other words, Shraddha means reality. So what is our present reality? The world with which we are so interacting and so much affected by it. So we must develop Shraddha in what? In God, in Brahman, in the after world and especially in our own happiness. That will come later on. We are going to do that. So how to develop Shraddha? I already mentioned there is a beautiful prayer called Shraddha Suktam. And if one can with Shraddha recite this Shraddha Suktam, slowly we develop a tremendous faith in the teachings of the Upanishads. So the power of prayer is enormous. That's why Swami Brahmanandaji once said, Pour out your whole heart in prayer to Him. Ask to see and to know Him. He will take away all your doubts and show you His true nature. This is what Shri Ramakrishna expressed. How did He become such a great soul? He said, Mother, I am a fool. I do not know anything. So here is your so-called Dharma. Dharma, good and evil, punyam and papam, everything. But grant me unwavering devotion to the Lotus Feet. Devotion to the Lotus Feet is what we are talking about. And that can come only when we are convinced God is the only reality. And He alone can save us. So that is, That is the third step. Anukolasya Sankalpaha Pratikolasya Varjanam If we obey the commandments of the scriptures, do what it commands, and refrain from what it asks us to refrain, then Shraddha Utpadana will come. What is that? God alone can save. Nobody else can save us. So this is how the prayer can help us. And the prayer of Shri Ramakrishna was heard. And even Holy Mother used to pray, O Lord, even there is a spot in the moon, let my mind be absolutely spotless. And this is the prayer, wholehearted prayer, from the very bottom of the heart of every sincere aspirant, O Mother, You alone can save us. And that Shraddha can come only through prayers. And then only it is possible. And this beautiful advice is given by one of the greatest spiritual souls in Christendom, and Thomas A. Kempes, the imitation of Christ. He was nearly 12th century, and even then he was a novice master. He gave this advice. There is none whom I can trust, none that can reasonably help me in my necessities, but only Thou, my God. Thou art my hope, Thou my confidence, Thou art my comforter, and in all things most faithful unto me. The echo of this particular prayer, Tvameva Matacha, Pitra Tvameva, Tvameva Bandhuscha, Sakha Tvameva, Tvameva Dravinam, Sarvasvam Mama Deva Deva, Tvameva Vidya, Dravinam Tvameva, Tvameva Deva, Mama Deva Deva, Sarva, everything is only God, absolute truth. So, what is the importance of Shraddha? To recollect, we already discussed. In order to inquire, do vichara, into the Vedanta, Vedanta means the teachings of the Upanishads. The first, the only way that we can have Atma Jnanam, self-knowledge, or Brahma Jnanam, Aladhya Brahman, that is, I am Brahman. So, this is the only, Upanishad is the only way. So, Only when a person knows, this is real, then only he starts thinking, how can I attain it? Simply not saying, this is only real, this is the only reality. Not only that, this is the only reality, which can make me happy. Nothing else in this world, can make me happy. After all, even the materialist, wants only happiness. So, Shastra, or scripture, is compared to a mirror. Now, we can see everything, but cannot see ourselves. Meaning, we can know everything, but not know who we are. For that, the scripture, acts like a mirror. You look into a mirror, what do you see? Your own self. So, when you look without mirror, you look billions of things. But, when you look in the mirror, you are the person. You want to know, how am I? Who am I? Etc, etc. Similarly, the study of the Vedanta, which means study of the Upanishads, which means study of the Vedas, which means study of the Bhagavad Gita, which means study of the Gospel of Sri Ramakrishna, is the only mirror, for attaining self-knowledge. And, a beautiful thought, what do we use the mirror for? So, a mirror primarily is meant for us, not only to look at ourselves, but most important, how do I correct myself? Are there spots? Are there something, what is called, in this area, so is everything okay? My dress is okay. My hair is okay. Everything, we have to correct, and appear to be beautiful. So, we have to be beautiful. Mirror is indispensable. So, we want to be beautiful. Satyam, Shivam, Sundaram. They are related. If I want to be beautiful, then I must know what is truth. And, if I have to know what is truth, truth will transform me, into the sweetest person. Satyam, Shivam. And, such a person, is the most beloved of everybody. A saint is loved by everybody. And, if somebody, if there is a saint, who is not loved by everybody, he is not a saint. That is how we have to understand. So, this is the essence of the 19th section of the 7th chapter, in this Chandogya Upanishad. Now, we enter into the section 20. What is it? How does this faith arise? Are there causes, which can produce the faith? And, that is what he says, what is called unavoidable step, leading to Shraddha, is called Nishtha. What is Nishtha? Single mindedness. And, that is how this section starts. When one has steadfastness, one-pointedness, with absolute faith, only in reality, not Nishtha in the world. You cannot have Nishtha, steadfastness in the world. You cannot have. Even if you want, you cannot have. Why? Because the world, or any object in this world, is continuously changing. And, you know, supposing you like a food, and you desire to eat again. And, next time you eat, with great anticipation, that this is going to give me the same or even more experience than last time. But, suddenly, it changes its whole character. And, it makes you sick. It makes you unhappy. And, what do you say? I should not have relied upon this. So, look at anything in this world, including our own bodies and minds, everything is changing. Therefore, Nishtha, or steadfastness, means unchangingness. Steadfastness, single mindedness. Steadfastness, absolute concentration. Unpointedness. And, the object of this steadfastness can only be that which is unchanging, which is called God, which is called reality, which is called Brahman, Atman, or Father in Heaven, whatever blessed name you want to give to it. So, then only, with steadfastness only, in reality, the superior faith also comes. A person who has steadfastness, what does he become? Slowly, he will move towards reality and he becomes one with reality. Here is a beautiful point. I cannot go on contemplating on reality and if I ever remain separate from reality, then reality will be separate from me. I am not reality. Reality is reality. If there are two, then fear arises. So, if God is eternal, I become finite. If God is infinite, I become finite. If God is eternal, I become temporary. And, temper and worry, both go together. So, this word, Nishtha, can be applied only to reality. Remember the story of Ramanuja's attendant. He was devoted to a woman and then Ramanuja Sariya confronted him and asked him. One day, there was a great chariot festival. The Lord Ranganatha was made to sit there. Everyone was looking steadfastly at him and this man, there was a public woman and that public woman also was only looking at the Lord but this person was holding an umbrella upon her head because it was very hot and it was midday and he was looking, drinking as it were, like Chagora, Chathaka bird, drinking moonlight and it was a disgusting sight. So, Ramanuja, being apprehended of it, came and asked, what do you see in this face? The man replied, I have never seen more beautiful eyes than in this lady. Supposing, Ramanuja countered, I show you even more beautiful eyes, what will you do? The man replied very beautifully. He said, I am not after these eyes or those eyes. Whichever is more beautiful, most beautiful, outstandingly beautiful, I will only love them. Then Ramanuja touched him by his divine touch. He made him look at Ranganatha's eyes and then he said, these are the most beautiful eyes and in comparison, what I have been seeing is trash, not even trash. So, immediately he left her and became the attendant of Ramanujacharya, Ramanujacharya never went out to see any God or Goddess. He said, you have opened my eyes and you are my God. And that is what Swami Vivekananda one day showed to an Arya Samajist somewhere in Rajasthan who never believed in images. You look at that Krishna who is being taken in a chariot festival. Swamiji touched him and this man looked and he was transformed. Till then he never believed in the image worship. Now he went mad after image worship all by the grace of a great soul. So, that is called Nishtha which is very beautifully depicted in one mantra in this section. What is Nishtha? So, that which is focused upon reality that which is Nitya, eternal that alone can really make us steadfast, unpointed. So, that is the definition. That is complete dedication to reality. We are using the word reality that is called Sathyam. In Vedantic language Sathyam is called Brahman. Sathyam, Gnanam that is the real knowledge. What knowledge? This alone is truth. Brahman alone is the reality. That knowledge. And what type of Brahman? Anantam, infinite. And that is what is leading. Bhumananda means infinite joy. Brahmananda. And everything else is small. Slowly Sanat Kumara is leading Narada to that first understanding then experience and then merging into that Brahman. Sanat Kumara says that wherever there is Nishtha there arises Shraddha. And when there is Shraddha then there is Mati, Manana. We have discussed about it earlier. Deep thinking. So, what is Manana? The tendency of every one of us to move towards God, towards reality. So, what is this Nishtha? Put it in a positive language. Complete dedication to reality. Put it in the opposite way. Nishtha is an incapacity of the mind to contemplate anything else excepting reality. So, that which devotes itself to the finite, to the ever-changing. Ever-changing means unreliable. And that is not Nishtha. Temporarily, it may appear to be. That's why marriages break down and life ends in death. Friends become enemies. Enemies become friends. So many changes we see every day. That is all because of our contemplation on what is unreality. In the end, we understand everything is ephemeral. God alone is eternal. So, if such an aspirant thinks, he will think only about God. Otherwise, what? He will not think anything else. He will not think on anything else. It is not that it is a choice. So long as I think, I will think about God. And if I decide not to think, then I will think of nothing. No. Only reality possesses him. Takes and possesses such a person. That is what Sri Ramakrishna said. It is not that I decided to do sadhana. Something took possession of me for 12 years. It did not give me any rest. And it made me go through so much suffering, so many experiences, so many sadhanas in every way. So, what is this Nishtha? The mind is set in tune with the nature of reality so deeply, so profoundly that we have virtually become that in the beginning. But later on, there will be no me or you, only that reality. And then Narada heard it with complete attention. So, he says, I want to know what this Nishtha is. O great Master, kindly instruct me further. Means what? That you tell me how I can develop the tremendous Nishtha towards reality, that complete devotion to God, where my mind will not go anywhere. So, such people, they do not think anything else. They only think about Nityaabhi Yuktanam. They are completely merged in the thought of God. And they even forget to take care of themselves. Therefore, I look after them. Whatever is necessary, I bring to them. And whatever is to be preserved, protected, I will protect such a person. I will be the saviour of such people who are beset with death. Death. Death means changing reality. It is called death. Every millisecond we are dying and we are somebody new. Our mind is a new mind. Our body is also a different body. When I started talking, that body was different. Now, we are aged. But we rarely count in seconds. We only count in years. That's why I make fun. Every birthday celebration is what is called a strong rejoinder. A stern rejoinder. That we are one year nearer to the chopping block. And this is the mantra. When one is single-minded, devoted to reality, then he will be able to develop this Nishtha. Only then he will have faith. And one who doesn't have this single-mindedness doesn't have faith. Only one who has this single-mindedness or Nishtha, is one translation. What is Nishtha? Single-minded devotion to reality. That is called faith. One must desire to understand or to develop single-mindedness. And then Shankaracharya comes to our rescue. Beautiful points to ponder. So he says, Nishtha. How does Nishtha come? You simply sit and then pray to God. What does God do? He will bring Gurus. What did Sri Ramakrishna do? He prayed to the mother. Mother, I want you. That is, I want reality. Mother is the only reality. Everything else is ephemeral, changing reality. But I want you. I don't want money. I don't want a beautiful woman. I don't want gold. What Sri Ramakrishna summarized, Kama and Kanchana, I don't want to have. But Shankaracharya says, how do you get it? What did the Divine Mother do? She brought one after the other all the teachers necessary who will take him across different spiritual practices so that he can reach the Divine Mother's lotus feet. So he also prayed to her, surrendering himself completely to the Divine Mother and she revealed everything. But that is because of a special case. He was so pure-minded. But in the case of everybody else, anybody else, some help is needed. And that help comes in the form of a Guru. Many, many a time, I have told you, I am going to tell you, I will also tell you in future, why Hinduism places such a great emphasis upon Guru Bhakti. Because God we cannot see, but Guru we can see. What if the Guru is not a perfect person, but if he is sincere, that is enough for us. A struggling soul, that is enough for us. But even if he is not a good person, but through some fluke, maybe he was a Brahmana, maybe he has been initiating or his family has been initiating to this particular devotee's family through generations together, they develop a close relationship and develop also a kind of faith. This is our Kula Guru. Like that. What if? No. If I am sincere, whatever comes even from the mouth of the most unworthy person, it is only Paramatma who is speaking. Funny incident was there. One day Sri Ramakrishna was returning after answering calls of nature to his room. On the way he saw a dog right in the middle of the dog sitting on its haunches and looking at him. Sri Ramakrishna waited very respectfully. His mother going to tell me something. That reverential attitude because anything can teach. A bird can teach. 24 Gurus of Avadhuta. You have seen. All the Panchamuthas can teach. Forest can teach. Birds can teach. Any incident can teach. Water can teach, etc. So here Shankara says to us Nishta is Guru Sushrusha. Guru Sushrusha and how? That he must be completely devoted. What is the goal? Brahma Mayanaya for self-realization or God realization. So Shankara says Nishta means to serve the Guru with complete oneness. Remember this story. If you still remember how Satya Kama Jabala he went to the Guru. Guru asked him tell me about your family details. He said I don't know who my father is. I know my mother served many many people as a result I was born. So therefore I don't know to which caste whether he was a Brahmana or not. You know he spoke this harsh truth about whom? We all speak harsh truths about others but we never speak about ourselves. So he spoke about himself and Guru instantaneously said such a harsh truth can come out of the mouth of a Brahmana's child only. A true Brahmana's child. And then I will accept you. But then what did the Guru do? He gave him some old cows a few number take them to the forest graze them and do not return until they become one thousand strong. And he was so completely merged in Guru Nishta. Guru Seva. Guru Sushrusha. Wonderful word. Sushrusha means what? Shrotam Iccha Sushrusha I want to hear from my Guru. What did the same Guru do? He sent him and then he was day and night looking after the cows and one day the bull came suddenly and said Satyakama we have become one thousand strong. Drive us to the Gurukula because that is what your Guru has commanded. Once they are thousand then bring them home. And then the bull said I will teach you one pada one fourth of Brahma Gnana. Then next evening the fire which was tending it taught him another one fourth. Then two birds came and taught him the next twenty five twenty five twenty five percent four into twenty five percent one hundred percent and when this Satyakama reached Guru took one look your face is shining like a Brahma Gnani. This is called Guru Sushrusha. I remember another beautiful incident once Swami Brahmananda Rakhal Maharaj He was supposed to be Shri Ram Krishna's spiritual son Manasa Putra He was Shri Ram Krishna was lying Rakhal was there Shri Ram Krishna asked him You massage my feet gently. He said No I don't know how to massage. Arre what is there just pass your hands. No no no I don't want to do it. He was a Jamindar's son. It was below his dignity perhaps to do this kind of If Guru says prepare some hookah for smoking tobacco gladly you would have done. Guru Prasadam will be available. So he refused to do it. Shri Ram Krishna smilingly forced him Arre do a little bit and reluctantly Rakhal started massaging Shri Ram Krishna's feet and then suddenly he saw Mother Kali appearing as an 8 year old young girl and after going around Shri Ram Krishna suddenly entered into Shri Ram Krishna and Shri Ram Krishna smiled and said Dheekli Hathe Hat Phal that means instantaneous result. You did a little bit of Urusus Rasha and immediately did this and this was the nature of Rakhal Maharaj. Another day perhaps you remember Shri Ram Krishna was asking Rakhal go and prepare some tobacco and then he was lying down Guru was standing he was lying down I think on the same bed as Shri Ram Krishna I think there was no place for Shri Ram Krishna to lie down because this fat boy has occupied probably 70% of the bed then Shri Ram Krishna said what do you need to go to a college in order to know how to prepare tobacco and meanwhile lot of Maharaj was witnessing he got very angry that his Guru's words were not being carried on so he said tinny bowl chin he is telling you why don't you do it and Rakhal Maharaj turned towards him and then he said if you are having headache about it you go and prepare yourself I cannot do it and he turned his face and was lying down and lot of Maharaj became very enraged you know most of you know that incident so the point is Shri Ram Krishna was making fun he called Ramlal and said Ramlal this is what happened now whose devotion to me is greater and Ramlal Dada understood and said of course Rakhal's devotion to you is much greater and this made lot of Maharaj even more angry what is the point Rakhal Maharaj thought I am the child of Shri Ram Krishna I can do I need not do I can refuse I can get angry I can throw tantrums I can do anything I like because I am his son that right I have that right that is much more advanced devotion than even that master-servant relationship which lot of Maharaj was cherishing so coming back to our subject I will be deviating like that don't worry and these are all Leela Dhyana for me as well as for you also so Nishta means to serve the Guru and Tapraha as if that is the ultimate goal what is the ultimate goal Guru Sushrusha serving the Guru and Shankaracharya says it is a Tapasya great Tapasya to serve the Guru so Bhagavad Gita also reinforces on a spiritual aspirant must develop certain spiritual qualities Amanitvam Adambhitvam Ahimsa Kshantihi Arjavam then he says one of the qualities is Acharya Upasanam Saucham Sthairyam Atma Vinigraha this we get in the 13th chapter 7th shloka so Krishna himself said without Guru Sushrusha one cannot progress in spiritual life so the disciple has to perform and he may not know what is the spiritual quality of the Guru what is the good of this Guru Seva because sometimes the Guru says so why are you why have you become a disciple my disciple because you will say Guru himself is telling that I have more knowledge than my Guru has more knowledge than myself and how do you think my dear child that I obtained my Sarud my Guru and what did my Guru do he gave me this knowledge how did he give that knowledge through the through teaching what scriptures teaching the panishads teaching the secrets of spiritual life so Guru Sushrusha is to become fit to develop that Shraddha whatever Guru comes out of my Guru's mouth is absolute truth therefore remember the incident of Naga Mahasaya Shri Ram Krishna said I feel like eating some Amalaki fruit and then he went in search of it while others were all telling wisely that it is not a season it is not available meaning we are not ready to take the trouble to go and search even if they are there so this is what loads of those fruits will be sold and we will be very happy to bring you quite a number of those fruits but in this season we are not willing to step out of this room we will listen to you we will gladly receive your nice sweet prasadam but we are not prepared to do anything so where did this knowledge of Guru come by studying the Upanishads he did not study his Guru who knew who studied he passed on the secrets of the Upanishads through the Guru's mouth what comes is Gnanam so really speaking Guru Sushrusha is a service to the scriptures only therefore Sanat Kumara says a person who doesn't have that single mindedness he can never develop Shraddha repeating so many times the relationship between disciple and the Guru whether my Guru loves me hates me and he is Jeevan Mukta or most horrible worldly person that's not my concern I took a vow I will choose a person and I will treat him like God so who will get the benefit the person who targets another person that is what Guru is a target of my spiritual practice that is most important so a person who doesn't single mindedly do because we are emotional so Ekalavya has a story he had that Nishta and what is the result he got knowledge knowledge of the archery that's what he wanted and all because of his Guru Bhakti even though the actual Guru he is ever ready to take the Guru Daksh receive the Guru Dakshina and most horrible Guru Dakshina so one Na A Nishta one Shraddha Dadhati a person who is not devoted will never never attain Shraddha Nishtishtan Eva Shraddha Dadhati only a person who is devoted will have developed this Nishto Shraddha so Nishtha Tveva Vijigna so try to develop that Nishtha one pointed mind which will refuse to do anything excepting think of the his Guru or through Guru Guru is supposed to be looked after Acharya Devo Bhava therefore this Nishtha that means I would like to develop this Nishtha steadfastness stands for earnestness in obediently listening to the preceptor afterwards do Manana and become that one pointedness which is called Nidhidhyasana this is the essence of the 20th section now we are entering into Ek Vimsha Khandaha look observe how

do they become fit instruments only by serving the Guru that means then they will develop my Guru is devoted to scriptures and that is why he became great I am seeing it in front of my eyes and therefore I also would like to develop that Shraddha so this Nishtha is the effect or the that which produces Nishtha this is the next step previous step what is that Shraddha he says Krithi Krithi means what really doing something expressing our life transforming our life through actual performance of activities Krithi means living the life doing various things and it they must all lead to cause when we are in grave danger of being sidetracked what we are doing and that can attract us so we must have self control so we must do our duties and this is what is called develop Yoga what Yoga Samatvam Yoga Vichyate there are two beautiful definitions of Yoga in the Bhagavad Gita the first line I told you Yoga Karma Koushalam dexterity that is with concentration and with skillfulness intelligence any action that is done with these two stands out superior and very fast etc I just want to give you some modern example so there is a race going on in AI artificial intelligence which is developed from China and he had beaten practically everybody who has been spending billions and billions and the results are not very good really speaking and they are also selling these products they want to make more money but here how did he come up with this new product is it by lazily sitting in an easy chair no it is by devoting his life and if I want to do something perfectly what is the first thing that is needed I must develop concentration how do I develop concentration through self control the mind this side this side or that side and that is possible only through long practice that is why Mirabai sings so self control is absolutely necessary if we want to perform anything with dexterity but that alone will not do even very intelligent people have self control that means they are completely absorbed it could be a musician it could be a cook it could be a street cleaner it could be a sweeper it could be a great AI what is called specialist but the point is that they require money and that is not what is being taught here self control for one purpose I want to slowly move nearer to God and the self control can never come through pleasure it can never come through distraction it can never come through self control how much I spend and how much I gain is disproportionate therefore self control cannot be had unless there is a noble goal so it cannot be pressure or by force of will, but it must become a spontaneous withdrawal of consciousness from its desire to scatter itself, to externalize itself in respect of everything other than God. So when the world has gone, everybody will go. But there is something in this human personality with regard to the absolute, with regard to the ultimate, which is God. Can I be enlightened little further about this supreme achievement called self-control, which can be attained only by hard sadhana? So how can I achieve this all? How does this self-control come to me? You are asking me to develop self-control. How do I develop it? That is the answer. yadāvai karoti atha nistishtati yadāvai karoti atha nistishtati na akṛtvā nistishtati kṛtyā eva nistishtati kṛtih eva kṛtistu eva vijignāsitav yaha iti So Narada, after hearing this, says, kṛtim bhagavo vijignāsaiti Teach me how I can transform my life. This is the beautiful subject and very practical, which we will talk in our next class.