Chandogya Upanishad Lecture 99 on 03 May 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAKPRANASYAKSHUH SHROTRAMADHU BALAMINDRIYANICHA SARVANI SARVAM BRAHMAHU PANISHADAM MAHAM BRAHMANIRAKURIYAM MAMA BRAHMANIRAKARO ANIRAKARANAM ASTVANIRAKARANAM ME ASTU TADATMANI NIRATE YAUPANISHADSU DHARMAH TE MAI SANTU TE MAI SANTU OM SHANTI SHANTI SHANTI HA RE HE 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 completed the second section of the eighth and final chapter of the Chandogya Upanishad. Sixth, seventh and eighth chapters are the last three chapters. In chapter six, the aspect of Brahman as Sat was explored. In chapter seven, the Ananda, the blissful nature of Brahman has been described in detail. And in this chapter, what is missing? The Chit aspect, that is the knowledge. Knowledge is not a right word. Pure consciousness is the right word. About this, we will discuss in the Taittiri Upanishad, second chapter called Brahmanandavalli, where Brahman is so beautifully, so profoundly given a definition. Satyam, Gnanam, Anandam, Brahma. Instead of using Anandam Brahma, it is used Anandam Brahma. Very appropriate. And why is it appropriate? We will discuss it in that when we talk about the second chapter of the Brahmanandavalli. But here, in the first section of this eighth chapter, Saguna Brahma Upasana, contemplation on the Brahman qualified with Gunas, which is Saguna means Maya, Sahita, Brahman. Brahman combined with Maya. And Maya consists of three Gunas. Therefore, it is called Saguna Brahma Upasana. For that, beautifully the Upanishad describes this very body. Look upon it as a temple of God. Within that, there is a heart. That heart resembles a beautiful lotus. Within that lotus, there is a small space. That small space is nothing but Chidakasha. Itself is Brahman. Then the disciples had a doubt. How can such a small thing contain, let alone Brahman, but even the smallest need also cannot be contained. But then the teacher clarifies. So it is as big and even beyond our conception as the outer space is there. In fact, finally, he says there is no such distinction between the inner space and outer space. Naturally, the doubt comes. What does one get at any given time if we are asked to do something? Because Upasana has to do something with activity. Though mental activity, physical body is also involved. It has to sit firmly on an Asana. That's why Patanjali describes Yama, Niyama. And then once we have control over our physical body and also our mind, then the next thing that is to be achieved is to be able to sit comfortably for longer periods of time, increasingly longer periods of time, but without the body causing any disturbance in the flow of our meditation, Asana. So here also the doubts are removed. And then he says whatever desires. And then he also said such a person becomes Satya Kama, Satya Sankalpa. So whatever desires are there, all those desires will be in two ways fulfilled. First way is that the moment the desire arises, the desire is fulfilled. Secondly, if a person has got more than one desire, then all of them will be instantaneously fulfilled. How is it possible? Because this realized soul through this contemplation of Saguna Ishwara, he transcends the limits of time, space and object or causality. So that is how a teacher has dispelled the doubts that are arising. That is still they cherished the difference, small, big, just as we do that in our day-to-day activity. Now this Ishwara is beyond time, beyond space. He is eternal. He is infinite. Then we come to the second section. What are those desires and which we just now completed in our last class? So he gives, if some realized soul, apparently, not really, apparently, if this Upasaka desires to see his mother, because the most dearest object to anybody's mind, even if the mother is not alive, will be the remembrance of the mother, then father, then brothers, then sisters, then friends, then you want to enjoy beautiful music, etc., or you want to enjoy fragrant flowers, Gandha, Pushpa, Maliya, etc., or you want to drink Anna Panadi. That means what Sri Ramakrishna calls Kama and Kanchana. All the desires are included in Kama Kanchana and all of them, without exception, will be completely fulfilled and all at the same time and all at the same instance, which means the person becomes infinite. So he can enjoy. His mind is capable of enjoying simultaneously and that is also a special point in the second chapter of the Taittiriya Upanishad, Sarvan Kaman Brahmana Samashnuta Iti. So this is the essence of the second section of this eighth chapter, which is completely discussing about Chit, the pure consciousness. So if a knower of the Atman desires to see a departed ancestor, mother, father, etc., by mere desire, because the Upanishads describe they become whatever desire arises will not be unspiritual. Secondly, they are completely fulfilled the same moment. That is how we have to understand the Self is beyond Desha, Kala and Nimitta. That is, it goes beyond the mind. The mind, in other words, is consisting of Desha, Kala, Nimitta, time, space and causation, but not infinite, but very limited. That is why if we fulfill one desire simultaneously, a thousand other desires, if not more, arise at the same time. Now the question I have raised in my last class, if a person had become one with Brahman, does he really have all these desires? Because the desires include even enjoyment of women, what Shri Ramakrishna used to call women and gold. That is the final enjoyment, utmost enjoyment of the most intense desire, whether it is a mosquito, whether it is a mice, or whether it is a man, or whether it is Indra, etc. So what is the answer? No. Realize your soul as Brahmananda. Why do we say so? That's because what is the purpose of acquiring any object? Suppose you eat a sweet after going through a lot of labor. So is it for the sake of the object you want to retain? No. What does the object do? It is supposed to give us Ananda. Once the Ananda is derived, the purpose of the object is over. In fact, we hate as soon as we got the Ananda. Then we would not like to keep that object as soon as our stomach is filled. We do not look favorably even upon our most favorite foods, maybe in future, but not at that moment. And a person who attains infinity and eternity, he becomes one with all objects. That means he attains that unbroken happiness, bliss, which is called Bhumananda in our last chapter, seventh chapter. So a realizer, a knower of Brahman does not have these desires. But then why is the Upanishad mentioning all this in this whole second section? That is, as I said, a kind of advertisement, because normally people do not want to turn to God. So the question, what do I get if I strive very hard and realize God? The Upanishad counter questions, what is it you would not get? Everything you will get. That is one answer. Second answer is, now if we have not realized our identity with Brahman, there must be some obstruction. What is the obstruction? Desire. And that desire will be fulfilled. So it is a kind of encouragement, inspiration. You want to fulfill your desire. And in this world, if we have any desire, it will be fulfilled only to a very limited extent and for the shortest period of time. But if you progress in spiritual life, it is infinite, unbroken and eternal. These two words, infinite and eternal. Eternal is transcendence of time. Infinite is transcendence of space. And along with these two, all the other objects also will disappear because they have to be within the limitations of time and space. So this is what we have to understand. Even only those sadhakas who are obstructed because of some strong desires, the Upanishad is encouraging them. You in this world have to work very hard and again and again and again. Even if you go to heaven, once the payment is over, you will be kicked out and again you will have to pay like we will be kicked out of the aeroplane as soon as it lands. The ticket is finished. Our railway journey is finished. So like that, the desires will be there. But then the Upanishad also tells, in this world, if we have to fulfill any desire, we have to go to endless struggle. But all the ends, goals of acquiring any object, which is nothing but only one, which is called Ananda, is there within our heart. But what was said earlier, within our heart, there is a space and that space is known as Ishwara, Saguna Brahma. And Saguna Brahma means the entire Jagat, created Jagat, nothing but that. Saguna means created world and He has become the entire world. But one who attains Onement, Oneness with that Saguna Brahma, he will attain forever, permanently, all his desires will be fulfilled. So as a sample, just a reminder, Should a sadhaka become, not ordinary sadhaka, but he who has become one, almost one, not really one, almost one with Ishwara and Ishwara's nature is Satya Sankalpa. Whatever he desires and he desires only, whatever is real, real desires of Ishwara in Satya Kamaha, instantaneously they are fulfilled. So should a sadhaka become desirous of the means, that is, those who are dead, father, mother, etc. and the forefathers appear by his very wish and being associated with those means as objects of enjoyment, he becomes glorified. That means that desire will not arise again in his mind. Why? Because they will always be with him only. There would be no separation because Ananta means that is there is no division. This loka, that loka, this time, that time, from which we all suffer, but an advanced person will not suffer. And then Upanishad goes on enumerating practically in nine desires. Should he become desirous of the mothers? Should he become desirous of brothers? Should he become desirous of sisters? Should he become desirous of friends? Should he become desirous of perfumes and garlands? Should he become desirous of food and drink? Should he become desirous of song and music? All these become fulfilled at once and forever. That means such desires will never again arise. Why? Because supposing you want a sweet, just to clarify the point, and you get a sweet. In the course of time, even if you put it in the fridge, the sweets will be over exhausted. Then you will not have sweets. Then you will have to freshly acquire sweets. But in this case, eternally the sweets will be there. Eternally Brahman will be manifesting in the form of the sweets. And apply this to every object is nothing but Brahman. Sarvam khalvidam brahma. So the tenth mantra of this second section, last mantra of this second section concludes with this yam yam antam avikamo bhavati yam kamam kamayate sahasya sankalpat eva samutthisthati tena sampannah mahiyate. Whatever desire he becomes attracted to, object, whatever objects he desires, that appears by his mere desire, wish and being associated with them forever in the form of Brahman, he becomes glorified. This is the summary of the second section. Now we can enter into the third section. And here something beautiful is being expounded. So the teacher, the Rishi is telling us something. You know, it's not only the advanced sadhakas whose desires have become true and whose desires will be instantaneously fulfilled. Not only them, I'm going to tell you a secret. That secret is all that you desire is already within you. But unfortunately, you don't know what it is. We are always looking to the outside world and outside world will always be outside world only. But it will never be our world at all. So this is how the mantra goes. ta ime satyah kamah anrutah apidhanah tesham satyanam satam anrutam apidhanam yo yogi asya itah praiti na tam iha darshanaya labhate So the same are the true desires covered by the untrue. Wonderful meaning is there. I'll come to that very shortly. Although the desires are true, but they are covered by the untrue. For whosoever of one's people departs from here in this world, one does not get him back to see. So what does the mantra mean? To encourage the disciple or disciples to achieve the contemplation of the Atma. To encourage them, you better contemplate on Ishwara, Saguna Brahma as we have described above. That is in this Brahma Pura, there is a Dahara Hridaya, Pundarekha and there is a Dahara Akasha, etc. So you better contemplate on that Saguna Ishwara as yourself. And then what happens? So out of compassion the preceptor is telling that all the desires that you are seeking in vain outside are always inside, within you only. You don't need to in fact go anywhere. But so much a pity we think we don't have it. And that is what we do every day of our life also. And the very popular example is, you have needed a needle, you bought it and you did some repair work and you kept it so safely like your password, you have forgotten completely. And then you have to go again all over contacting people or obtaining another needle. And then you finish any urgent work that reason and then you want to keep it safely and exactly you will take to the same place where you have safely kept the previous needle also. Just like that, even though there are so many things within, that is what Sriram Krishna means. He once gave this teaching to Ishwara Chandravidya Sagar. You do not know what is lying within you and you are such a qualified person, great person. If you only dig a little bit, you will be able to get gold. And that is what exactly there was a great Bengali poet, a great greatest devotee of Mother Kali called Ram Prasad. And he has written thousands of songs. I quote by the name, that is Kali Naam, Shyama Naam. Shyam short, Harasva is Krishna bhajan. Shyama Dirgha, that is Kali's bhajan. And then he has written this particular, Monre Krishi Kaas Janavana, Eman Manav Jameen, Ravilopoti, Abad Kurle, Falto Sona. So mind, you do not know how to cultivate. This person perhaps is an expert cultivator of his earthly fields, but he does not know what is lying within him. Abad Kurle, if you only knew the secret and cultivated, Falto Sona, you would have been filled with gold. Here gold always stands for Hiranyam, Hiranyagarbha. That is why the student, the earnest sadhaka, we saw in the Isavasya Upanishad, praying earnestly. So clearly he is telling, where is this gold? Gold means Bhagawan, Ishwara, Brahman is within you. It is not even within you. You are Brahman, but you don't know. That is why we are called ignorant people, agnanis. Gnanam means to know I am Brahman. Agnanam means to think that I am anything else other than Brahman. I am a man, even a mosquito also thinks I am a mosquito, but even a mosquito also is none other than Shiva. And that is why if a mosquito happens to die in Kashi, Varanasi, Shiva will grant mukti. That means he awakens that Jeeva in the form of that mosquito. The word that Shivoham Shivoham. So we desire things because we think we are separate from the objects and objects give us happiness and objects cannot give because objects are always changing. Changing means their capacity to give happiness is changing, which means now they become capable of giving the opposite of Ananda, which is called Dukkha. So continuously Dukkha objects are changing into Sukha objects and objects of happiness are changing into objects of unhappiness. You just open your eyes and then go on watching the news. You will understand how fast people are dying and people are born etc. etc. So the Upanishad is telling in this third section, first mantra that there is a great secret. Unfortunately, you don't know that secret. And what is that secret? That you have everything that you are desiring. In fact, you are the same object. It is not that you obtain a sweet, for example, but you are sweet. Sweet means you are Brahman, you are everything, you are Ananda Swaroopa. But that secret you do not know. For that Upanishad is giving a beautiful example. So it's telling whoever departs from this earth, that means whoever dies. So having died, he departs from this place. An ordinary person like you and me, we can never see again that person because death also, as soon as he dies, he doesn't remain the same. He changes into somebody else. He changes his address. He changes his dress and address and in which city he is residing now, Swarga Loka, Brahma Loka, Brihaspati Loka, Prajapati Loka or Naraka Loka or Bhu Loka, America. We don't know. And so he will never be available excepting in the form of memories. That means you are very, very limited. But as we have seen in the earlier section, that the moment you become aware of Brahman, by contemplating Saguna Eswara, then, oh, I wish I see. Immediately you see that person. But in what form you see is very interesting. We have to add our own understanding. If that person is still, that means the person who is dead, if that person is an ignorant person, he is not going to become Brahman, but he will reborn in any form, lower births, higher births or even if he has committed a lot of sins, he may become a ghost, preta, bhuta, pishacha, etc. So, but if this person, oh, it is a long time since I saw my uncle, let me see. He used to love me. He used to bring me chocolates and lozenges and then immediately he will see. Wherever he is, he will see and then he will be satisfied and then he can see anytime he wants. But then he understands, I am he. That means not only I am Brahman, I am also my dead uncle. So, therefore continuously until his mind dissolves in Samadhi, whatever desires arise, that will be fulfilled. But for an ordinary person, anybody who is dead, not only dead, even if somebody has gone from, even if somebody is a mosquito, for example, sitting on your back, you don't have the foggiest notion that there is a mosquito, very infectious mosquito is sitting there. So, not to speak of all, we are limited by time, space and causation. But such person has no limitation and therefore, oh man, if you want to be with everybody whomsoever you desire, then progress in spiritual life. You will be able to see him. You will be able to feel him. For a second, like us, no, forever, that person will be there because you are manifesting as that person for all time. But as I said, for a real, advanced Sadhaka, he will have no desires for all these things because these are all Anatma, ephemeral, continuously changing and therefore called Mithya. A true spiritual Sadhaka never desires anything that is not dependable, which is completely changing all the time and even we practice the same thing. If we understand that the manufacturer of this implement is a cheat and whatever he manufactures does not last long, even we become wise and we try to prevent as far as possible, be it a car, be it a house, be it an aloha era, anything. We are always seeking a reliable person, a truthful person, a thing that stays at least for quite some time in this world. So that is how we will have to understand it. So what does the mantra wants to say? That is third section in this eighth chapter, first mantra Whatever this advanced spiritual person desires, he becomes a Satya Kama. All these are called, all his desires will become Satya, truths. But for ordinary persons, what happens, even though they are already available, like a person who is advanced in spiritual life, the same Brahman, same world, always is available, but it is covered up by what? Unrhythm. Rhythm means truth, unrhythm means non-truth, untruth. What is that untruth? Our Agnana. What is this Agnana? I don't have these things. Abhidhana. Many times this Agnana comes in the form of non-remembrance. Many times we forget what are all things we have in our house, but we do not remember. So the antara goes on to say, So Anritha Apidhana, covered by Anritha, untruth. What is untruth? Agnana. What is Agnana? I don't have these things. Tesham Satyanam Satam Anritham Apidhanam So but on the other hand that if a wise person, whatever he knows, everything that I desire is within me and that knowledge is not covered up. That means he is a Gnani. He knows everything that is there and the beauty of this is if a person knows what I have some objects. We never desire an object which is already there. We don't want to acquire things which we already have, but we desire to enjoy them. That's a different issue. So to explicitly illustrate our Agnana, it says in this world 99% That's what he is telling. So So even though all these ignorant people Satam means all their desires, all the objects of their desire, Satam, they are already present in the form of Brahman, but unfortunately because of Anritham, because they have become embodiments of Agnana, Apidhanam, they do not know the truth and in this very section it gives the Upanishad gives a beautiful example which Holy Mother also gives this example. I think Shri Ramakrishna also gives that example. You know, what is that example? Suppose there is a village and there is a tank and every day people are going to the tank to get water and to wash their cloths, to take bath. Everything is done in the tank only and to enter into the what is called tank is a huge somebody had found a huge boulder, stone and they have fashioned it and then every day they are walking and what do they say? Oh, this is an ordinary stone. One day an expert jeweler, he comes. He was shocked. He might even get heart attack also. What is it? This is the most precious, biggest much, much bigger than Kohinoor diamond and then that is where the story ends. He alone knows what is the value of that neglected this one. So even though a valuable thing is there, if we are ignorant of it, then it is impossible for us to enjoy it because we must have a valuable thing and we must also know that we have a valuable thing and then only it will be possible for us to actually enjoy a thing, possessing a thing and enjoying it. That is there are two different matters. That is what this first mantra in this third section wants to highlight. What does the Rishi want to say? That my child, children, whatever you desire, including they are within you. They are you because you are God, you are Brahman, but you are not aware that you are Brahman and this is what the this third section wanted to highlight. So to encourage the disciple to achieve the contemplation of the Atman as described above where in the first section, that is in this Brahmapuram, there is a Dahara, Kasha, etc. Asmin Brahmapure, the preceptor, Guru, Rishi, out of compassion said it is a great pity that these true desires, those subsisting in the Atman and quite capable of being fulfilled are hidden by the untrue. Hidden by the untrue. Hidden means what? Covered up. By the untrue means what? No, I don't have these objects. But for them the Rishi is telling yes, everything is there. Akshaya Trajnaha Uparyupari Sancharantaha Navindeyo Eva Meva Imaha Sarvaha Prajaha Aha Rahaha Vachyantya Etam Brahmalokam Na Indante Anrutenahi Pratyodhaha Same idea we discussed in the first mantra of this third section is being reinforced now. What does the translation say? But those of his people, whether they are alive or dead and whatever else one desires but does not get, all that one finds by going there into the Atman, the Akasha in the heart. For here indeed are those true desires of his covered by the untrue. Just as though people who do not know a particular field walk again and again over that piece of land under which a treasure of tremendous treasure of gold is hidden underground, but do not find it. Even so all these creatures here, though they go daily into the Brahman world, yet do not find it for they are carried away by the untrue. So we will take a little bit discussion of these two mantras. The Upanishad is introducing how can I believe your words are, you are saying all these are within me. For that he is describing every day albeit without our being conscious of it, we are becoming Brahman. We are going to the world of Brahman, not Brahmaloka, but Brahman's loka, Samadhi. Only those who know, they are aware of it. So he is giving first of all an example. Sir, you are telling that all the desires are within me and if I, whatever I desire, that means whatever can make me happy. That means how I can become happy all the time without any break. You say it is possible. You say it is within me, but I don't see it. For that the example given is imagine a field and then there is a deep underground tremendous amount of great treasure, whatever treasure it is, I will come to that point in a second, is hidden and people are walking there but they do not know that such invaluable treasure is lying there. People are walking but after thousands of years then some people find out and then they understand that I do not need to go anywhere. Let me turn my attention inward. I will get whatever I want, but not only that, my desires will be removed, fulfilled rather, forever, for eternity. There is a very beautiful book has come unfortunately, I do not remember its name. There was a village, it is a famous speaker used to quote this one umpteen number of times. Practically he became very popular in presenting this particular truth, exactly what we are discussing in the form of a small story, a true story actually. So there was a person in a village. He was a very poor person but his forefathers were cultivating that field and very hard work. Somehow, what they call hand to mouth existence and a bright child was born and he went to college and he discovered that he studied what is called how to find out all the black gold that is called oil, where oil is available, etc, etc. Now, before he obtained this knowledge, this person, probably the father or grandfather of that person had purchased a land from another farmer who thought that this place is full of rubbles and there is some black something is coming out, which is preventing me from growing any crops. So at a very cheap rate, that farmer, farmer, he sold this to this particular family and this student, he went to university and he was employed in specializing in finding out where oil is available and after many years, he returns to his native village where some of his distant relatives are still alive and jogging on joyfully with the same condition that existed 50 years back and then his fields are still there and then he went to visit. He was shocked because what was oozing out was invaluable oil which is called black gold and then he got the equipment and then he dug. He found a huge deposit of oil fields in that place and needless to say that this, this is what the Upanishad is trying to tell us. Whatever you are seeking like the Kasturim Riga from whose navel that intoxicating fragrance, perfume is coming out. It runs in search of it, but it finally dies. It doesn't know it's coming from itself. This is the truth that the Rishi wants to convey to us and for that he gives an example. First example that I am going to deal with is called Swapna. You know, we have so many unfulfilled desires and Mandukya Karika deals with this subject where we have discussed quite a number of times and even in this very Chandogya Upanishad, also we have discussed about it. Now, whenever we go into the dream world, there is a huge difference between the dream world and the waking world. Simple example, if anyone wishes to go from India to Australia, for example, or Mars, for example, it is sought with tremendous amount of difficulties, time and difficulties and also resources and also health, everything. But in dream, just like the mantra says, you have gone inside as if you have discovered a great treasure, whatever you want because the mind becomes a wish-fulfilling tree, that is what is called Kalpataru. You want to be in America, you are in America. When? Not after one second, but instantaneously. You want to meet your friend, friend is present. You want to meet a thug, thug also is present. You want to be beaten up by somebody, instantaneously you are beaten up. You want to enjoy something, instantaneously you get it. Now, you recollect the story of Shri Ramakrishna, a traveler, exhausted, sat under a tree not knowing it was a Kalpavriksha and our mind is compared to that Kalpavriksha. In dream, time, space and causation, they become so much expanded. It doesn't take any time. The moment you think of any object or any place at any time, you are present immediately. But do you think it is all false? Many times I put this question, supposing you are very fond of sweets and you are eating sweets in the waking state and your favorite sweet from your favorite shop, the same thing you are doing in your dream also. Now, if I put the question to you, the happiness that you derive, both in the waking state and in the dream state, is there any discrepancy? Is one less than the other? I won't say it is more, but the happiness we derive is exactly the same. Why is it? That also I explained to you because that there is an object, a sweet, that is my thought. That is my favorite sweet, that is also my thought. That it gives me happiness is also my thought. And as I am having it, I am going to enjoy it. That anticipation, that is also a thought. Then actually I am doing it physically. That I am doing it physically is also a thought because you don't know what you are physically doing. We only know like a person looking at a 90 degrees angled mirror, whatever is reflected into that mirror, suppose a person is looking and is forbidden to see anything or you can even take your YouTube, you can take any TV monitor and whatever you see, if you are not present at that location, etc., just but you take it for granted, you react in the same way, same way you react in the mind. Everything is in the mind. So where is your consciousness? It assumes the form of the vrittis. Therefore, if I can understand this secret and then say I am Brahman, I am Sat, Chit, Ananda. I am Satyam, Gnanam, Anantam, Brahma. What possibly can prevent that man enjoying that eternal, unbroken, infinite bliss? That is the question we have to understand. This is what the Rishi wants to inject into our brains. Beautiful thoughts. We will talk about them in our next class. Pranamami Moho Rumoho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.