Chandogya Upanishad Lecture 91 on 05 April 2025

Full Transcript(Not Corrected)

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padmetayo Shritva Pranamami Muhur Muhur Om Apyayantum Amangani Vakpranas Chakshu Shrotram Adho Balam Indriyani Chasarvani Sarvam Brahma Upanishadam Maham Brahma Nirakuryam Mama Brahma Nirakaro Anirakaranam Astu Anirakaranamme Astu Tadatmani Nirate Upanishad Sudharma Temai Santu Temai Santu Om Shanti Shanti Shanti Hare Om Om May my limbs, speech, vital force, eyes, ears and also strength and all the organs become healthy and strong. Everything is the Brahman as revealed in the Upanishads. May I not deny Brahman, may not Brahman deny me. Let there be no rejection of me by Brahman. Let there also be no rejection of Brahman by me. May all the virtues that are enumerated in the Upanishads repose in me, who am engaged in the pursuit of the Self. May they repose in me. Om Peace Peace Peace be unto all. In our last class, we completed the last 26th Khanda or section very aptly expounding Bhumavidya in the Chandogya Upanishad. So what is the result of it? At the end, Sanat Kumara is concluding Sarvam Aapnoti Sarvasah One like Narada who had gone through all these Upasanas, 15 plus then we get around 5 or 6 Upasanas until a person realizes that I am Brahman, I am Bhuma. Bhuma means infinite, limitless. What does he get? He becomes everything and therefore he enjoys everything. I am not obtaining Ananda but I myself am Ananda Swaroopa. Sarvam Aapnoti Sarvasah But from our viewpoint. Then he obtains everything, every object at the same time for all times. So for whom? Tasyahava E Tasya Evam Pashyataha Evam Manmanasya Evam Janataha He who thinks like that. That is to say, after listening to the Guru, he goes on thinking. First Shravana only once and then all the time he has to do Shramana. That is what we normally call Parayana. Vishnu Sahasranama, Lalita Sahasranama, Bhagavad Gita Parayana etc. So E Tasya Evam Pashyataha Then slowly the light seems to be dawning and then his mind is filled with those thoughts. That is called Evam Manmanasya. By repeatedly practicing, listening, thinking, his mind becomes filled with these thoughts. Whose thoughts? Bhuma thoughts. Bhuma means the thoughts of Brahma. And then one day he realizes Evam Janataha What does he realize? All the Upasanas he has been taught, which he has been successfully attaining one after the other. From the lowest beginning with Nama and ending with Prana. All these things previously that I am not the other object, for example. I am not a tree. I am not the other person. I am not the other house. This is called Nama. Nama means object. But then he says all this Nama is nothing but a thought. So in thought, I am everything. As the thought of every object, I am everything. Slowly, slowly, until he realizes Prana. What does Prana mean here? Let's not forget. Upanishad uses certain words very symbolically. Prana means Hiranyagarbha. Hiranyagarbha means Saguna Brahma. So he realizes I am Saguna Brahma. And then Sadhana comes to an end. How? He has not attained Nirguna Brahma Samadhi. No, that cannot be attained. Because through the limited, one can never attain the unlimited. Then it happens by the grace of God. We can only remove the obstacles. But that with whose help we have been removing all the obstacles, that itself becomes the greatest obstacle. That is what Gaudapada means. Ananda. Saguna Brahmananda. The highest limited happiness. That becomes the greatest obstacle in the full realization. But he can only pray. This is all I can do with a limited instrument. And then automatically something happens. That has to happen, we say, by the grace of God. For that, Shri Ramakrishna gives the example of taking one big thoran, removing all the other thorans, and then throwing it away. But of course, we cannot throw it away. Because here Thoran means that thought of Brahman with which we have removed the ideas of non-Brahman, Abrahman. But that last, that is also only a thought. That is why we call it Vritti. Brahma Aakaara Vritti. Kalika Aakaara Vritti. Krishna Aakaara Vritti. And that is also removed, not by our efforts. That is why Shri Krishna's words are also so meaningful. Sarva Dharmaan Parityajya. Give up all efforts. Any Dharma, any Sadhana can be done only with effort. But this practice of putting forth our best efforts until the last brings forth the grace of God. Then, you understand, every Sadhana takes one to the understanding that I cannot attain God unless God attracts me, bestows His grace upon me. So however much we may talk about it. But if we have done our best, Mother will bestow Her grace and immediately She will destroy all bondage. So that is all we have to do. Then what does He perceive? Previously, I was thinking that I am subject to Nama, subject to Vaak, subject to Manaha, Sankalpaha, Chitta, etc. Now I know that actually I am not dependent upon them. But on the contrary, they are dependent upon me. So all this, From Atman, Atmataha means the fifth case. From Atman, Eva. Only from Atman, there is no other cause. Eva, Idam Sarvam. Isavasyam Idam Sarvam Etkincha Jagatyaam Jagat That means whatever we perceive in our state of ignorance as the world, forgetting that it is nothing but existence, knowledge and bliss or Brahman, then we see everything comes from Brahman. Everything is Brahman and therefore I am that Brahman. Therefore everything is from me. All this, everything springs from Brahman, springs from me. So He says, And this thought we have seen in the Kaivalya Upanishad, Mayeva Chakalam Jatam Mayi Pratishtitam Mayi Sarvam Layam Yati Tat Brahma Advayam Aha Aham Asmi So I am that Brahman. Previously, in this state of... Previously means before realisation. Previously means in this state of ignorance, I thought that I am a small speck in this vast universe. Now I know the world is in me. What do we mean by me? What is the meaning of the word me? Shuddha Chaitanya Pure Consciousness And this we can easily understand if we remember the example of a dream. So long as we are in the dream, we think we are just like in the waking state. We are in this world. But as soon as we wake up, what is each one of our experiences? So instead of saying that I was in a dream, I say the dream was and is in me. Dream was when I was dreaming. Dream is when I am remembering it. And therefore, Sanat Kumara having led Narada, the Sadhana Chatustaya Sampanna Adhikari, he says for that Jnani, for that person, who attained his absolute oneness and forever, as Aham Brahmasmi Tasya Ha Va E Tasya Evam Pashyataha Evam Manvanaha Evam Vijanati He clearly knows. What does he know? I am everything. I am the Vaak. I am the Nama. I am the Vaak. I am the Mind. I am the Chitta. I am everything until Prana. So all those things, Sanat Kumara enumerates again in the concluding part of it, in the 26th section. Only two words, as I mentioned earlier, Avirbhava Tirobhava means what? Avirbhava means that from Nitya, I identify myself. I create Leela. I am Leela. And I enjoy my Leela. That is called Avirbhava, manifestation. Avirbhava means manifestation, appearance, Srishti. Tirobhava means going back to my pure state of Nitya. So Nitya emerges, manifests as Leela, in the words of Sri Ramakrishna. And Leela again goes back. This eternal play, and again not one after the other, but at the same time. So if you look at an ocean, you can see many waves are coming out, and waves are also getting merged. When? Not that the ocean is waiting, so let this wave come out, and then let it go and merge. Somewhere waves are coming out. Somewhere they are merging back into water. So water appears as wave. Waves again disappear. Where do they disappear? Into their cause. And what is their cause? Water. So that is what it says. So when I wake up, I know this one. So then in the last but one line, Atmanaha Mantraaha. It says, if you remember the first one, Sarvani Mantraaha. Here Sanatkumara, by Mantra, he means Vedas. Another name for Vedas is Mantras. So even the Vedas arise out of me. Atmanaha Karmani. All the karmas are also born out of me. That means all the Vedas, all the teachings of the Vedas, and some teachings are about karmas or rituals. Some teachings are about the ultimate knowledge. As we all know, Veda is divided into two parts. First part is called Karma Kanda, and the second part is called Jnana Kanda, and one after the other. Just like climbing to the higher floor. Unless I climb to the first floor, reach the first floor, then only I can start reaching to the second floor or roof. So this is how everything is springing out of me. The world is springing out of me. Vedas are springing out of me. And the worlds, the Vedas, and all the activities, Karmani, all the Prakruti, all the Maya, everything that goes by the name of Leela. Leela means what? Saguna Brahma. Saguna Brahma means what? Brahman in the form of three Gunas. What is Srishti? Srishti is Siti Vinashanam, Shakti Bhute Sanatani, Gunasaya Gunamayi, Narayani Namostute. So the whole, what is called Saguna Brahma, which Ramakrishna very aptly said, that is what is called Shakti. Brahman and Shakti, we are talking about absolutely the same object, Astu. But what is the difference? When through my mind, I look at Brahman, and it appears to be doing action, Srishti, Siti, Laya. Every action falls only into these three. I have illustrated it. So you get hungry, and then you cook food, that is called Srishti. Then you eat food, that is called Sthiti. And then you become restless, and you do some actions, and then you get tired, and then Laya comes. Srishti, Sthiti, Laya. You build a house, that is called Srishti. Maintain the house, that is called Sthiti. And break the house, that is called Laya. You get married, that is called Srishti. You suffer a lot, that is called Sthiti. And you become wise and get out, that is called Laya. Srishti, Sthiti, Laya. Every action falls under these three, and it is false. It is false. F-A-L-S-E. So, Sri Ramakrishna says, that when I look through my mind, Srishti, Sthiti, Laya, time, space and causation, that Brahman, I call it Shakti. Shakti means energy. Energy means activity. Activity means creation, maintenance and dissolution. So, Avirbhava means Leela. Tirobhava means absence of the Leela. So, this Jivanmukta goes in and out. Sometimes his mind is in the Nitya, sometimes it is in the Leela. Sometimes in the absolute, and sometimes in the sportive actions. But he knows, what is called, it is the same Brahman. And Sri Ramakrishna, I don't know whether this word existed anywhere, in the Gospel, we get this word, Bhavamukha. And he explained, what is Bhavamukha? It is like a person, sitting on the doorstep of a room. He can see inside the room, he can see outside the room. So, what is inside the room? Nitya. What is outside the room? Leela. So, Shankaracharya, same thing, he described, So, here is a man, he has a big mirror, in front of his window, at 90 degrees. And then, sometimes, he looks at the traffic below, which is flowing. Sometimes he gets tired, and looks into the mirror. So, it is like that. He knows, that I am enjoying, this Leela. And I am the Nitya, and whatever I am experiencing is Leela. Then he gets tired, he goes to his bed, that is called Nitya. So, Nitya to Leela, Leela to Nitya, that is what Sri Ramakrishna said. A realized soul, especially a Vijnani, and we are going to quote about it, this is what happens. So, Sanat Kumara goes on mentioning, Nama, Vaak, Manaha, etc. Then he gets tired, and then he says, All those things, that I have led you through, right from the contemplation of Nama, until you reached, your oneness with Prana. Prana means, Hiranyagarbha. Hiranyagarbha means, Saguna Brahma. This is all from you only. Atmataha means what? That Atma is nowhere else. It is pure consciousness. I am that pure consciousness. I am that Brahma. And then, this Upanishad, which belongs to Sama Veda, Chandogya Upanishad, belongs to Sama Veda, quotes from Veda. But, what is the result? What happens? So, this realized soul, is called here, Pashyaha. Pashyaha means, one who has the right vision. Namruttyam Pashyate. He does not see death, because what is death? What is life? So, the manifestation of the unmanifest, is called birth. And, going back into that non-manifestation, or unmanifest, is called death. In between, a little bit of sportive joy will be there. So, such a person, he does not see any death. That means, he is not fearing. Narogam. So, psychologically he is healthy. Physically also he is healthy. Even if he is not healthy, he knows, I am not the body. I am not the mind. That is called, true healthiness. That is why, health always, what does health do? When, you don't have any headache. That is called, health of the headache. That means, you are not reminded, of your head. When are you reminded, that your head, when you have headache? When are you reminded, that I have teeth? When you have toothache? When are you reminded, you have stomachache? Stomach, only when you have, stomachache. But, this person, is being healthy person. That means, absence of body consciousness, is called, physical health. Absence, of the, mind consciousness, that is called, spiritual health. So, this person, he knows, I am neither the body, nor the mind. And, he is the only healthy person, in this world. Because, when there is physical body, physical problems. When there is a mind, psychological problems. And, when there is a body and mind, there is duality. And, just like, when is a person, this is a very beautiful, what is called, question. One has to answer this one. When is not a, what is called, an ill person, not ill. When is not a sick person, not sick. When is not, a suffering person, not a suffering person. When is not, a fearing person, fearful person, not a fearful, or fearing person. Simple answer. When, he is in Sushupti. Why? Because there is no, body and mind. And, that is called Sushupti. And, there is no time. Because, whether you have, you are, in deep sleep, for one second, or, for six hours, or, for one year, you don't know anything. Probably, you recollect, there was a, very interesting, novel, Rip Van Winkle. And, this person, one day he went to sleep. And, after 60 years, he woke up. He felt, just last night, I went to sleep. It is a very interesting book. If you are curious, you can read it. Rip Van Winkle. And, then he woke up. And, then he saw, everything changed. He was shocked. And, then, he went to his, so called house. There was nobody, who could recognize him. Because, three generations have passed by now. They, never saw, this person. By the way, I am just reminded. And, when I am, when I recollect, something very interesting, then, you, you, I will let you also, enjoy that. On Mount Athos, in Greece, there are, what is called, the whole Mount Athos, is full of, Orthodox, Eastern Orthodox, or Russian Orthodox, monks. And, especially, they devote themselves, to prayer. And, mantra, repetition of mantra, like Indians. What is the mantra? This is called, Jesus Mantra. What is the mantra? Lord Jesus Christ, I am a sinner, have mercy on me. And, variations are there. Some people say, And, variations are there. Some people say, Lord, have mercy on me. Jesus, have mercy on me. So, you can add, a little bit more, like we add, so many things, to our mantras. So, this is the, continuous prayer. And then, there was a, very great monk. And, one day, he just, went out, for a walk, in the afternoon, and never returned. And then, after some time, people have lost, everything. Absolutely, where he disappeared, whether he was alive, nobody knew about it. Then, one day, he returned, to the same monastery. He knocked, at the gate. And then, a monk, who was guarding the gate, he opened it, said, Who are you? And he said, Don't you understand? I am father so-and-so. Father? What is your name? So-and-so. And, then, he said, Who are you? I am father so-and-so. And, that man, who was guarding the monastery, opened the door, he couldn't understand. I know of no such father. Anyway, please come inside. Then, this man entered, and he saw, where is the kitchen? Where is the library? Where is the monk's hall? Where is everything? Yesterday, I saw, the whole thing. How did it change so much? Then, they thought, at first, he was mad. Then, he talked so wisely, they understood. So, one man had, one monk had, an inspiration. Father, please come. Fortunately, they keep the names of all the fathers, who existed from the very beginning. So, what is your name? You said. So, they went on searching. 150 years back, suddenly, he pointed out one name and said, This is here, here. This is me. And then, he recollected everything. The monks were astounded. So, as if for this monk, only one day passed. But, when he came back, this is a real incident that had happened. How do we know? Because, real or unreal, how do we know? Because, the sayings, the teachings, the inspiration, the divine glow, that was coming from this monk, it overwhelmed everybody else there. A fake, a pretender, cannot produce that kind of effect. He was a genuinely spiritual man. And, he lived there for some time. After that, he died again. What happened? 150 years, where was he? And, where did he live? How did he live? What was he doing? Blank. So, this is what happens. Anyways, Ramakrishna gives a beautiful example. A man was performing some magic tricks, and by some, what is called, hook or crook, his tongue overturned, went into Samadhi, and he was buried as a dead person. After 100 years, he came back. And, as soon as he came out, what did come out? So, come, illusion. Come, delusion. Because, those were the last thoughts of that fellow. So, if you enter into Sushrupti, thinking about Hari, or Krishna, or Rama, or God, then, you will get up only with the thought of God. But, if you are thinking of dog, the reversal of God, then, you will wake up also, thinking about dog only. So many mysteries are there. Anyway, coming back, why I said this one? Everything has come out of me. And, everything is sustained by me. I am the upholder of everything. And then, everything enters into me. That is what, in the Taittiriya, we are going to study in future, in the last chapter called, Bhrigu Valli. Then, Father, please teach me Brahman. He says, that all these Bhutas, from where they have come? And, what sustains them? And, where do they go back afterwards? Marvellous! The same teachings are there. From me, everything has come. From everything, I am maintaining for some time. And then, I will withdraw. For that, some of the Upanishads, especially, Mundaka Upanishad, is the example of a spider. The spider produces that beautiful thread out of it, keeps it for some time, and then, it is also a Parivrajaka. He moves to another corner, and all the food is exhausted. A nomadic spider, you see. You have to understand. And then, it comes back again. So, like that, it goes on shifting. So, from me, everything has come. I maintain everything. Everything enters into me. And then, this Rig Veda Mantra, Sarvam Aapnoti Sarvasah. That is, He attains everything at once, for all time. Sarvam Sarvasah, Sarvasah Aapnoti. He looks upon everything as Himself. And then, such a person is called, Pashyaha. Pashyaha means a Jnani. He sees everything as Atma. For that, the scriptures give a beautiful example of a wave. So, there is a small wave, and a big wave, and a goonda wave, and a mild wave. All sorts of waves are there. So, the Guru wave is there. He is calling the Shishya wave, and it is telling, Shishya, who are you? Oh, I am a small wave. No, no, no, no. I told you, you are me. Tell me, I am the biggest wave. I am the ocean itself. Oh, no, no. How can it be? I am helpless. But, like Sanat Kumara, the Guru wave takes him through all this. And then, finally, he realizes. So, it is in the state of ignorance. I am a wave. I am a small wave. I am a helpless wave. I come into existence, and I go out of existence. But then, when the Guru teaches it properly, what does it say? It roars, as in the story of Swami Vivekananda's the lion, which was brought up by the sheep. I am the lion. And then, it says, I am the water. And then, not only it says, as water, not only I pervade this particular wave, I pervade all the waves. Small, big. In fact, I am the entire ocean. In fact, there is no ocean other than me. What does it mean? It means, this is only an example. So, a Brahmavid, he does not say, he does not claim, I am a Brahman, Brahmavid. Brahmavid. I am an Ayurvedic Brahman. Because, the moment you say, I am a knower of a tree, you are separate, the tree is separate. But, you are not separate Brahman. Then, about whom are you going to tell first? And to whom you are going to tell? And through what means, instrument you are going to tell? This is only, as I mentioned so many times, it is only to convey to people like us, who cannot get out of the dichotomy of this mind and body complex. Oh, he says, he knows, I am Brahman, etc. Mortality belongs to the wave, not to the water. Exactly in the same way, Jeevan Mukta is free from all samsara problems caused by modification. Not only that, every problem is a source of joy for him. Just like, if somebody is being thrashed black and blue in a drama, and sometimes, as I mentioned also, the same actor acts both as a hero and as a villain also, as Rama and Ravana also, as Krishna and Duryodhana also. So, one fellow is thrashing the other fellow, and the other fellow is saying, Oh, somebody come and save me, like that. And then, if the audience likes it, Encore, they say, and immediately, both of them get up, both of them, only one of them gets up, and then, I say, Oh, Encore, once more. And again, he will act the same thing, any number of times. So, the Upanishad concludes that saying, in the first mantra, what is it? That the Jnani, who realizes this, he understands, he knows, he becomes identified himself as the non-dual, Jagat Karanam Brahma. I am the only source of this entire, what is called, Karya Brahma. By the way, the world is called Karya Brahma. And, he doesn't have any Mrutyu, that is a plague, doesn't have any sickness, Roga, Na Uta Dukhata, nothing else is there. He will be there, all the time. And then, so, as a manifester, as the creator of the universe, Ekadabhavati, Hridabhavati, Panchadah, Saptadah, Navadah, Punascha, Ekadashadah, Satancha, Dashancha, Ikascha, Sahasranicha, Vimshati. Yesterday, we have discussed this one, that, the, last, last class, we have discussed this very subject. So, as a manifestation, as a Samsara, first, he knows, I am Brahman. A Jivan Mukta knows, I am Brahman. But, a Jivan Mukta also knows, I am this whole universe. So, when he thinks Brahman, I am one. When he thinks, the world is divided into three categories. Just to remind you, Adhyatmika, Adhibhautika, Adhidaivika. Or, when he says, the whole universe is nothing but, manifestation of the five elements, Panchabhutas. So, when he thinks, I am the body and mind, the Saptadhatu, all those things will be there. So, at different stages, we think of different things. In our state of ignorance, for example, when I think, I am the body, I become Adhyatmika. When I think of you, either as a friend or as an enemy, you become Adhibhautika. And then, when you start giving me trouble, especially trouble, then you say, God has fated, Brahmadeva wants me to suffer, and then, that is what Adhidaivika. So, that is one way of looking at it. Then, if you take it into, what is called, Ekadashada, Navadha, Nine. So, Navadvare Puredehi, Naivakurvannakarayan. The body has nine doors, through which the sport continues. And then, Ekadasha, if you add mind also, it becomes Panchal, 10 Indriyas, 5 of action, 5 of knowledge, plus mind. Like that, in whatever state we are, or you can also say, Panchakoshas, instead of saying, what is called, Jagrat, Swapna, Sushupti, you can say, I am either the body, or the Sukshma Sarira, consisting of, Prana, Manu, and Vijnana, or I am the Anandamaya Kosha, etc. These are all, manifestations of our thinking, about that one, and one, Brahman only. And when a person knows, all this is from me, then what happens? All the knots of the heart, will be completely broken. And what is the knot? Avidya, Kama, and Karma. Ignorance, desires, are called Kama, and Karma, activity. These bonds are also called, Brahmagrandhi, Vishnugrandhi, or Rudragrandhi. Okay. That is the realisation, we have to aim. So what is the way? For that, control your food, control your samsara, Shama, and Dama, represented by, Ahara, Shuddhi. That is what we have discussed, Ahara Shuddhau, Sattva Shuddhi, Sattva Shuddhau, Rvasa Shuddhi. We have elaborately discussed, including, what Swami Vivekananda had to say, about this, in his talks on, Bhakti Yoga. And then, the chapter comes to an end, Tasmai, To that Narada, Mridita Kashaya, Kashaya means impurities. Mridita means, all the impurities, are completely washed off, through the process of these, 15 Upasanas, etc. Tamasaha Param, that which, the truth, that which is beyond, Tamasaha, means darkness. Darkness means ignorance. Beyond the ignorance, only knowledge is there. Darshayati, Darshayati means, He led him there. Darshayati means, He shows. But we have to understand, that it is not like, I take you to a mountain top, and show you, a beautiful tree. No. It means, His Sanat Kumara Guru, brings a mirror, says, look at yourself, and then you see, Oh, I am the Purusha. Tadha, Drashtu Swaroope, Vastana. Bhagwan Sanat Kumara, slowly, step by step, He led, and He will lead, in the same way, anybody, who is as desirous of, Narada, as ever, and He must acquire, those qualities, called, Sadhana Chathustaya Sampatti, etc. And then, because, He has taken, Narada, to the other shore, of this Samsara, other shore means, the cause, of this, entire Samsara, He is called, Skanda. Skanda means, one who jumped, over this Agnana, and He is also, what is called, the Shanmukha, or the son of Shiva also. Tam Skanda, Ityachakshate, Tam Skanda, Ityachakshate. So, Sanat Kumara, is equated here, with Skanda. So, either Sanat Kumara, himself, as Brahman, manifested as Skanda, or Skanda, as reincarnated, for the good of the world, to teach people. Remember, like Shri Krishna, teaching Bhagavad Gita, through the excuse of Arjuna, and there, the Hindu scriptures, give the example of, when we want cow's milk, then the cough is led, and then the milk flow starts, the poor mother cow, thinking that, my child is drinking, take it out, and the rest of the milk, is enjoyed by the, whom? Sudhi. And what is that milk? That is the very essence, of the Upanishads, including this Upanishad, that is to say, that is Brahma Vidya, knowledge of Brahman. So, therefore, our salutations, to Sanat Kumara, to that Skanda, in the form of Sanat Kumara, and his reputation, as I told you many times, is to remind us, that this particular chapter, or section, whatever it is, it has come, to an end. So, now, you will get the summary, of this 7th chapter. So, 7th chapter, has got 26 sections, and then, there the story goes, Narada, an earnest, spiritual aspirant, and extraordinarily intelligent, he was a walking encyclopedia, and he approaches, a realized soul, because he has, that much of intelligence, buddhi, to understand, here is a realized soul, and then, I should not lose, this precious opportunity, and the parallel, if you want, as an example, there was one Narayan Shastri, and then, he was a great scholar, like Narada, and then, he happened to come to Dakshineshwar, not happened, Divine Mother has brought him, like she brought, Dottapuri, like she brought, everybody else, including Sai Ram Krishna, Holy Mother, Swamiji, etc., and then, he observed, Sai Ram Krishna, with his Shastri, keen Shastri, intelligence, and he found out, what I have studied, this man is manifesting, in his life, and, I would be the greatest fool, if I don't take this opportunity, and then, he surrendered himself, and then, Sai Ram Krishna was gracious, and he also gave him sanyasa, in fact, formal sanyasa, by Sai Ram Krishna, was given to only one person, and that was, that Narayan Shastri, what name he gave, we do not know, thereafter, he disappeared, because he was a married person, he didn't want his family, to come and take him back, by force, and forever, he disappeared from, the eyes of Sai Ram Krishna, and all of us, we don't know, what happened to him, so, this Narada, and if we are qualified, there is, as Swami Vivekananda says, when the field is ready, the seed must come, so he approached, said, I only know, intellectually, but I have not realized anything, please help me realize, and this is what, what, Sanath Kumar has done, and he tells, Narada says, how do I know, because, intellectual knowledge, will not remove, any of my dukkha, it makes me understand, I am suffering, but what is the cause of suffering, how to get out of this suffering, how to remove the cause, that only, spiritual practice can do, and a Sadguru, is going to do that, and that is what, exactly, Sanath Kumar also guided him, and then, just to remind ourselves, what are those 15 Upasanas, Nama, Vaak, Manaha, Sankalpa, Chittam, Dhyanam, Vijnanam, Balam, Annam, Aapahar Jalam, Tejahar Agni, Smarana, Asha, Prana, so, this is the essence of the, from the 16th to 21st, then 16th to 22nd, Sanath Kumar says to Narada, become an Ativadi, true speaker, truth speaker, Ativadi means, speaker of truth, or speaker, after realization of God, then you become an Ativadi, so, from 16th to 22nd, sections of the 7th chapter, Sanath Kumar takes Narada to, Sathya, Vijnanam, you must become a Sathya, then you must do Vijnanam, and then you must do Mananam, you must develop Shraddha, you must be devoted to Nishtha, and your whole life should be transformed, called Krithi, and then, finally, he says, then only, you get to true Anandam, and what is that true Anandam, and that is the essence of this, 27th chapter, it's called Bhumananda, Atmananda, Brahmananda, Paramananda, Anantananda, etc., so, the sections 23 to 26, that is what he expounds, there is no happiness, in being trivial oneself, that is, if I think, I am this small individual, called body and mind, so, I will never be happy, or, when I think, because, when I think, I am an individual, limited being, I can only, consider everything else also, as finite, limited, so, there is neither Ananda, in the trivial things, nor there is Ananda, in my body and mind, so, I have to find another way, happiness is not to be found, in the limited, in the changing, in impermanent things, in dependent things, so, then, Sanat Kumara leads him, so, what was the question? Make me, a, what is called, a realiser, that, I don't want Ananda, I don't want to get Ananda, I want to become Ananda, tam bhagavan, shokasya param, taraya triti, please take me, to that realisation, make me, sat, chit, ananda, and that is what exactly, Sanat Kumara, has done, and, Bhagavan Sanat Kumara, he led, Narada, step, after the step, through, all those Upasanas, and finally, by the grace of God, God only came, in the form of the Guru, or Sanat Kumara, had taken him, to the other shore, that is, his identity with, Brahman, now, this is the experience of, this is the experience of, every Sadhaka, now I wanted to, quote it because, for me, and for all of us, this Upanishad, the essence of the Upanishads, is reflected, in the lives of, lives and teachings of, Ramakrishna, Holy Mother, Swami Vivekananda, for example, Holy Mothers, where do we find, says, in the four, teachings of Holy Mother, stop finding fault, with others, because there is no other, start finding fault, with yourself, that is the beginning, of spiritual life, no one in this world, is a stranger, that means, the whole world, is nothing but, your own reflection, stranger means, not, any other self, other than you, different from you, separate from you, then, make the whole world, your own, realize, that the whole world, is none other than you, what was, Holy Mother saying, so two, shlokas, two mantras, from the Ishavasya Upanishad, Ishavasya, do not desire, anything other than God, see everything, as God, and until, you realize that, until you reach, that goal, then, so, as long as, life is allotted to you, go on doing, karmas, what karma? Karma Yoga, Sadhana, so that, you will come to realize, there is no world, excepting me, and this is what is reflected, in this Ramakrishna's verse, and I am going to read, there is only, Ramakrishna says, there is only, one eternal substance, and that is the Atma, the Nitya, and the Leela, belong to the same reality, therefore, I accept everything, the relative, as well as the absolute, I do not explain away, the world as Maya, and then he says, a superior devotee of God, accepts both the absolute, and the relative, and therefore, is able to enjoy, a divine, even when his mind comes down, from the absolute, elsewhere he said, so, a Jivanmukta is one, who dwells, both in the Nitya, and the Leela, at the same time, sometimes, completely absorbed, in Nitya, when he is not aware, of the reality, but sometimes, when his mind, by the will of God, comes down, then he sees it, as a manifestation, of Brahman, or what is called, divine sport, and then Ramakrishna continues, I have clearly perceived, all these things, he is not saying, I studied the scriptures, and I am understood this way, I am telling you, no, I clearly perceived, all these things, it has been revealed, to me, that there exists, an ocean of consciousness, without limit, Bhuma, it comes, from it, from that Brahman, come all things, of the relative plane, and in it, they merge again, billions of Brahmandas, rise in the Chidakasha, and merge in it again, all this has been revealed, to me, I don't know, how much, what your books say, he is telling this, to Mahima Chakravarti, you see, in one form, he is the absolute, and in another, he is the relative, when you speak of the Nitya, it is understood, that the Leela also exists, and when you speak of the Leela, it is understood, that the Nitya also exists, it is he alone, who has become the universe, living beings, and the 24 cosmic principles, that is what earlier, we saw, when he is actionless, I call him Brahman, but when I perceive him, then that he is creating, preserving and destroying, I call him Shakti, and Brahman and Shakti, Nitya and Leela, are not different from each other, water is water, whether it is still, or moving, the devotees, I mean the Vijnanis, accept both God with form, and the formless, both the personal God, and the impersonal, then Shri Ram Krishna continues, but he, who has attained God, knows, that it is God, who has become all this, then he sees, that God, Maya, living beings, and the universe, form one whole, God includes the universe, and its living beings, it is the one process of evolution, and involution, the world, after its dissolution, remains involved in God, and God, at the time of cremation, evolves as the world, the phenomenal world, belongs to that very reality, to which the absolute belongs, again the absolute, belongs to that very reality, to which the phenomenal world belongs, he who is realized as God, has also become the universe, and its living beings, one who knows the truth, knows that it is he alone, who has become father, and mother, child, and neighbor, man, and animal, good, and bad, holy, and unholy, and so forth. So, this teaching of Sri Ramakrishna, is the very essence, of all Upanishads, and also, the essence of the 7th chapter, of this Chandogya Upanishad. With this, we have concluded the 7th chapter.