Chandogya Upanishad Lecture 101 on 10 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 started the third section of the eighth chapter of the Chandogya Upanishad. The most important study until the sixth chapter is the study of the Sushupti state, the state of the deep sleep. Why is this Sushupti called such a Brahma Loka, Swarga Loka, Amruta Loka? Because truly speaking, so long as we are in the state of Sushupti, dreamless state, absolutely there is bliss. We are beyond time, space and causation, then full of bliss. What is it that we are seeking? We want only, usually we say, what is it you want? What Sri Ramakrishna used to say, we want only sex and money, Kama and Kanchana. But really speaking, we want Ananda only. If the outer object cannot give us happiness, if possessions, property cannot give us happiness, then that is of absolutely no use. Not only, most of the time these things do not give us happiness, they are even causes of some of the deaths of people, of some people. So money can do anything, family members can murder family members, etc. But what we are seeking is already within us, both from the standpoint of Vedanta, where it says you are that Sat, Chit, Ananda. But at the same time, the scriptures tell us, we think, we do not know that we are Brahman. But even though it is true, but everyone, without exception, all are afforded an opportunity to enjoy that state for a long time. How much time are we afforded? Really speaking, eternity. But you will be surprised, no, we only sleep for six hours, seven hours in deep sleep, but that is not the measurement. Measurement is whatever, whenever we are experiencing anything, both in the waking as well as in the dream states, we are bound by time, space and object. But when we are in the Sushupti state, we go beyond time, space and causation because the very fabric of the mind is time, space and causation. Temporarily though, and that word temporary creates this problem that my Sushupti is also temporary and that thought that my Sushupti is in the temporary is thought when? When we are either in the waking state or in the dream state. But when we are actually in the dreamless state, we never think, oh, this is a temporary state, but we are highly aware that every day is passing and every second is changing and we are becoming older. We are reminded of it every single day when we are both in the waking as well as dream states, but not so in the deep sleep state. We are not at all aware that we are subject, we are limited to time, space and causation. Then what happens? We are full of bliss because everything is attained because there are no desires and to be desireless, that is called Poorna Kamaha, then there are no kamas will be there, no desires will be there. That is what this Upanishad wants to convey to us. But what is the purpose? Purpose is every day without exception, everyone is given this opportunity to be in that state of Advaita, even though we say temporarily, but that gives us a glimpse that is there some way we can prolong that and go beyond time, space and causation. That is to say, we can be eternally conscious of experiencing our own true nature and that is the subject matter. So in this third section, it is said that whatever desires people have, you do not need to go anywhere else, they are all within you. Then why am I going outside? Because I do not know as if they are not there. So what is it that blocks our accessing these desires, all the desires? Actually, we have to translate this word desire as a desire not for object, but desire for Ananda. So we are having infinite Ananda within ourselves and this is what the subject matter from this third section until the sixth section and in order to experience this shupti consciously and forever without any limitation of time, space and object, for that certain spiritual disciplines have to be followed. Of these, one is called meditation or contemplation of which we have seen in this third chapter from the very beginning itself. The Upanishad is driving us to understand that that goal which is infinite joy, which naturally presumes infinite life called immortality and infinite unbroken consciousness called Sat, Chit and Ananda, we are of that nature. So Brahman is defined as Sat, Chit and Ananda and we everyday merge in Brahman when there is no duality and that particular state which comes very naturally is called the Sushupti or deep sleep state, but again we wake up and we go through these same limitations. So one method is you do Upasana, Saguna Upasana of that Brahman for that purpose we are given gifted as it were the human body and human mind. Every other life is only a preparation for this human life because it is only in human body and with a human mind consciously one can do Sadhana, one can progress and one can really experience oneness with Brahman. Even to know that we are facing obstructions is possible only in the human birth. Unconsciously every creature faces obstructions, but consciously only a human being can understand that I am having problem, I must overcome that problem and is there any method by which I can overcome. Yes there are so many methods are there and that privilege of being conscious of the lacuna and trying to fill it up is possible only in the human birth. That is why human birth is considered, is coveted even by the Devas not to speak of other beings. So this is the background. So these same are the true desires but covered up by the untrue. Untrue means Agnana, ignorance. Although the desires are true but they are covered by the untrue and that is why even though they are there already we are unable to experience and enjoy them. And Upanishad gives an example if somebody dies from here, nobody can ever say that not only us, the whole world can never see that particular body, that particular mind again in this world and then when a person becomes awakened then he can see there is a problem here. So but that what is called awareness that there is a problem is possible only as the result of Dahara Akasha Upasana and the same idea is continued with further elaboration in the next mantra. Meaning that whatever is known to us, whatever is not known to us that such a marvellous object is available here and even greater marvellous object is not available here. We are completely not aware of such an object. All of them, whatever desire, Anyat, Yat, Ichchan, whatever desire comes in this world that means in the waking and dream states, Nalabhate, we cannot obtain but Sarvam Tat Atragatva Vindate. But when we enter into that Sushupti state, deep sleep state, everything whether we know, we don't know, we get. That means our happiness will be full, unlimited and that is infinite. Repetition of the same idea. Why is it that if they are within me, I can go into deep sleep, I can enjoy but why am I not able to enjoy them in the waking as well as in the dream states. For that Upanishad itself gives the example. So all these fulfilment of desires even though it is possible but we think it is not possible and that is why we are searching outside but you don't need to search outside, you just turn your sight inside then you don't need to search because they reveal themselves as soon as we just like we don't know what is behind our back. We are perhaps searching for something, we go on looking here either and the other but we don't see it but what we are seeking is there in the broadest daylight just behind our back. So if we can turn our attention, we can get it immediately but until we stop searching outside and turn our attention inside, we will not be able to discover this truth and for that Upanishad gives an example that there is a labourer, poor man, he has a small piece of land and beneath that land there is a immeasurably valuable, jewels are there and his diamonds are there perhaps but he is walking over that land every day but he doesn't understand, he thinks, he laments and he goes on regretting, why has God created me, I am suffering so much etc. etc. So that's why he says Upar Upare Sancharante, so long as we go on moving only superficially, outside, outside means we are in the waking state as well as in the dream state. Navinda Yoho, so we do not know even that such great invaluable treasure is being possessed by whom, by me. Evam Eva, exactly in the same manner, Imah Sarvah Prajah, every creature, Praja usually means people but here Praja means every Prani and I include the mosquitoes, amoebas because Prani that is a living creature means there is a consciousness however limited it is and every creature is only seeking how can I attain to that infinite unbroken happiness but same creatures here the Upanishad says every day we are entering into that Brahma Loka, Sushupti Loka is called Brahma Loka, why is it called Brahma Loka, because there is no reality, there is no limitation, here Brahma Loka is not that highest Loka within the 14 Lokas, here Brahma Loka means Brahman's Loka, Paramatma's Loka, why we become one with that Paramatma, the Prajna that means who thinks I am very limited creature, every day during the deep sleep becomes completely one with Ishwara, do I really become one with Ishwara that is a doubt that comes only in the waking state not in deep sleep state, do you ever question have I become one with Ishwara in my deep sleep state, there is no thinking, there is no mind, there is no distinction that I am an individual Prajna and this is all-pervading Ishwara and what are the characteristics of that Ishwara, Sat, Chit, Ananda, Brahmananda, so even though we go, even though we are enjoying it but as soon as we wake up we are not aware of that fact, Navindanti, because Anruta Nahi Pratyodhaha, that knowledge of Sushupti where we attain one meant absolute unity with Ishwara or Brahman, Saguna Brahman is completely covered up, Anruta means Agnana, so that is the essence of the second mantra, here Upanishad is started playing a little bit with word, it wants to have some fun with word game, so it wants to convey to us our heart is nothing but Ishwara and for that it gives a beautiful definition, Nirukta means definition, so what is that he says, Sava Esha Atma, this Atma that is our real nature, where is it, it is inside the heart, as soon as we hear this statement, there is a bucket and in that bucket there is some water, so bucket is different, water is different, that is the idea we get, but no, what is this heart, that is nothing but Ishwara Himself, therefore, Tasya Etat Eva Niruktam, this is the true definition, Hrid Ayam Iti, Hridi Ayam Iti, this is the breakup, Hridi Ayam, Hridyayam, Ayam means this Ishwara, Hridi, so this Hrid is nothing but Ishwara, not that there is an Ishwara in the heart, but the heart itself is the Ishwara, Tasmat Hridayam, therefore, it is called Hridayam and this concept that our heart is a cave, so many times it comes there, Hridaya Kamala is one concept, Hridaya Gahvara is another concept, Guha Hitham Nama, Kata Upanishad we see, so Hridayam is called Guha, Guha means just like something which is already there in a cave, but until one enters into it, nobody can understand there is something, it may be most valuable, so people do not know and they also don't know, people means all of us, we also don't know, Ahaha Ahahava Evam Vith Swargam Lokam Eti, everybody enters into that state of deep sleep and what happens, we all become one with Brahma, because it is a state of Advaitha, pure Advaitha, don't say we wake up, all those problems come only in the waking and dream states, but when we are in that deep sleep state, we do not even think, we cannot even think, because there is no mind, Ahaha means every day, not only every day, so many times during the day, we might go into that state, Advaitha state, in fact, it is said in between two thoughts, we are in that Advaitha state only, as soon as a new thought comes, that breaks that Advaitha and makes it Na-Dvaitha, that is, that idea of Advaitha is broken and it remains as Dvaitham, but in between two thoughts, there is a no man's land, where the thoughts do not intrude and that state is every, every, all the time, Ahaha means every day, every day means every day, every night, etc., but there are some people who know, whether I am in the waking state, whether I am in the sleeping state, whether I am in the dreaming state, I am that Brahman, even with He who knows, especially He who knows, that one, every day, He becomes one with Brahman, when a person is in the state of deep sleep, it is called Svargam, that is why instead of Svargam and another word is Brahmaloka, here Svargaloka, do not equate it with Indraloka, oh, this person as a result of lot of Punyam, he went to Svargaloka, Pancha Pandavas went to Svargaloka, Kauravas also went to Svargaloka, no, here even an amoeba goes into that Svargaloka, because an amoeba does not know that I am an amoeba in the state of deep sleep, a tiger does not know, these ideas we have already discussed in the previous chapters of this very Chandogya Upanishad, so where there is only bliss, uninterrupted, unbroken bliss, unbroken by Desha Parichcheda, Kala Parichcheda and Vastu Parichcheda, that is called Svargaloka, so this Atman verily is in the heart and its definition is this, this Atman is in the heart, hence it is the heart, he who knows thus indeed goes daily into the heavenly world, here we have to make a special meaning, he who knows this not only during the deep sleep state but even during the waking and dream states also, he will be the same blissful self, because once a person knows I am Brahman, there is no difference, there is nothing that can obstruct the bliss of Brahman in the form of duality, even he knows this so-called seeming duality is also nothing but Brahman, but who can know that every day I am going, entering into Svargaloka, not anybody, everybody, only a Dahara Akasha Upasaka, a contemplator of this Dahara Akasha, he knows I am Paramatma, I do not even become Paramatma during the Sushupti state, that is also a lower state, I am actually Paramatma, so it is called Svarga because it is the cause of Ananda, whatever gives Ananda, that is why in English we say somebody gets something, now he is in the seventh heaven, so this Paramatma, what is his nature? He gives Ananda and why is it called Loka? He is called because he is experienced in that particular place, what does it mean? Every Upasaka merges with Paramatma every day, when? Ahar Ahar, every single day, where? In the state of Sushupti, but here a question will come, so not only a knower but an ignorant person also enters it, so what is the difference then? The difference is, so long as a person is in the deep sleep, he is okay, but when he wakes up, all sorts of troubles beset him, but a Upasaka of this Saguna Brahma, as indicated in the very beginning, Yasmin, Brahma, Pura, etc., such a person knows not only while he is in the Sushupti state, he also knows it even while he is in the waking and dream states, in both states. So this is the essence of the third mantra and now the same topic is continuing with different words, so we are entering into the mantra four. Now that serene and happy being rising out of this body and reaching the highest light appears in his own true form. Actually, these translations can be very confusing, so we have to understand, that is why we require some person who knows to comment upon this. So Athar Yaha, so this person, what happens? Asmat Sharirat Samudhaya, detaching himself from this body, which body, both the gross body as well as the subtle body, and this indicates both the states of waking as well as the dream, because to enter into any one state, we have to discard the other two states. For example, if we have to enter into dream state, we have to discard both the, what we call the waking state and then deep sleep state. If we want to enter into deep sleep state, we have to discard waking and dream, and if we want to enter into waking state, we have to discard dream state as well as the deep sleep state. But if we want to enjoy in that third state called deep sleep state, Sushupti, a person enjoys, that is why it is given beautiful name Ananda Mayakosha. So Asmat Sharirat Samudhaya, completely giving up. Giving up means what? Is he going to die? No. It means detaching the idea, I am the gross body, I am the subtle body. He becomes identified completely with the Karana Sharira, where the duality drops off. Duality cannot enter there. And then what happens? This is a description to what we have already studied in the first three mantras. Param Jyoti Upasampadya. Upasampadya means approaching, that means becoming one with whom. Param Jyoti, that supreme light and that supreme light is the name of Paramatma, Brahman, Atman, God, etc. So as if this being in deep sleep, he becomes one with that Param Jyoti. Why is it Param Jyoti? It means supreme light. What is that supreme light? The state of pure Sakshi. And why it is called pure Sakshi? I will come to that point. It is a beautiful mantra. Then what happens? Having slowly approaching that Param Jyoti, supreme light or the light of the light. Jyoti Rajyoti Ujjvala Hridikandara. Light of the light. Swayam Jyoti. What does he do? Svena Rupena Abhi Nishpadhyata. Svena Rupena means he identifies himself with his own real nature. Abhi Nishpadhyata. And he stays with that pure knowledge, I am Brahman. What is the mantra? It is trying to tell us when we are in the deep sleep state, we become pure Sakshi Swaroopa, Paramatma Swaroopa. And then how is it possible? I will come to that a little later on. And then what is that state where I become my own self? Esha Atma Itiha Vacha. The Rishi is declaring firmly. Esha Atma Itiha. He is not telling it is your self. It is your self, my self. They are not different. This is pure self and that self, everything is that self only. There is no my individual self, your individual self. Like some of the dualistic philosophies posit like Visishta Dvaita and Dvaita. No. Esha Atma Itiha Vacha. Who? The Guru, the Rishi is telling the disciples. Etad Amrutam Avayam Etad Brahmeti. And what is the nature of that Atma? Svena Rupena. What is the nature of? One's own nature. That is Param Jyoti. What is that nature? Etad Amrutam, it is immortal. Avayam, that is the fearlessness. And what is that? Etad Brahmeti, that is nothing but Brahman. Tasyahava Etasya Brahmanaha Nama Satyam Iti. And the real name, Tasyahava Etasya Brahmanaha, the real name of Etasya Brahmanaha, that Brahman about whom we have been talking earlier, he has also a name, that is called Satyam. And here also the Upanishad is going to give us in the next section, it plays on the words Satyam, dividing it into three syllables, Sat and Ma or I am. We will come to that later on. But here what is important is, this is called Brahman and you are that Brahman or I am that Brahman. That Atma and Brahman are one and the same. And so again reinforcing, this is Amruta, that is deathless. Why is Brahman called deathless? Because death means limitation by time, space and causation. So if there is time limitation, there is a time when a person is not born and then there is a time when the person is born and you apply it to even an amoeba or a mosquito or a mountain or a river, everything is born. Even mountains are born, deserts are born, rivers are born, forests are born and they have death period also. So it is Amruta means no Mrita, no death because to go beyond time is to become immortal and Abhayam because there is no second object. So the Upanishad elsewhere says, especially Brihadaranyaka Upanishad, it says Bhayam means fear. Fear always comes from the second and the fear comes because of two reasons. I may not get what I am desperately wanting to get or I may lose what I already have. If I have what is called Prana, this Prana may go away. Property may go away and family members may go away. Whatever I love may go away. That is one. But human beings, they always have that hopes, desires. I want more. I want something else and I may not get. So not getting what we desire and losing what we already have, these are the only two causes of fear. But in the state of Sushupti, there is nobody else. It is an Advaita state. So there is nothing to gain, there is nothing to lose. Therefore, it is called Amritam, it is called Abhayam. This is the very nature of Brahman. They are not the qualities of Brahman, they are the Swaroopa Brahman. Etad Brahmeti. This is the teaching. Tasya Hava Etasya Brahmano Nama Satyam Iti. And this Brahman has another name. It is called Satyam. So the Upanishad is adding here, at the last sentence, Tasya Hava Etasya Brahmano Nama Satyam Iti. Why is it adding? Because in the next section, it wants to elaborate with some play on the words, just like Hridyam. So here also, Satyam, it wants to play. Now, I mentioned, if you still remember, that what happened, the Jeeva, hearing the deep sleep, happy and free from impurities and serene and happy. And this can be applied to every being in this world. And this is a very important mantra also. In this mantra, the Jeevatma, in the state of Sushukti, completely merges into Paramatma, becomes one. That means he becomes Paramatma and he knows himself as Paramatma until he returns to the Jagradha Vastha, etc. But what do we think in Jagradha Vastha? We think we are separate, Paramatma is separate. Because the time, space and causation or Vastu Parichcheda is there. So what is this Jeevatma? Temporarily dawning. Body and mind complex. But in the state of Sushukti, the Jeevatma, as if it discards, discards means not death, but detachment from both the waking state, dream state, that means from the gross body, subtle body and what remains is Swasvarupa, in a way of speaking only. That's why Samyak Prasidhati, becomes serene and becomes joyful also. So what happens in the Sushukti? The Deha Abhimana, I am the body, will go away and also I am the Sukshma Sharira, that is Sukshma Deha Abhimana, that also goes away. And then there is an Ikya Jnanam, that I am one with Paramatma. But if you are analysing the deep sleep state, in the waking state, all these doubts creep in. But when we are actually experiencing that Sushukti state, these things, they do not enter at all. So this Asmat Sharira Samutthaya, the Prajna Jeeva ceases to identify with his waking and dream states, with his Tula and Sukshma Sharira and he becomes Marjudu, Swena Rupena, Swasvarupam Avaithi. And then what happens, that is the important point, you will have to keep listening with alert ears. So along with the Tula and Sukshma Deha and mind also, then what happens? Part of the mind, if you remember, is called Ahamkara. Mano Buddhi Ahamkara Chitta Ni Naham is called Antah Karana, in English it is called mind and the mind has four parts, that is Manaha, Chitta and then Buddhi and Ahamkara. What happens in Sushukti, all the four become completely Marjudu, Ahamkara is not there and here is a point. So what is a Jeeva? Jeeva is what is called Chitta and Chidabhasa and mind and body. Please remember this all the time. What is a Jeeva? Chitta, that is pure consciousness and that pure consciousness, when it reflects in the mind, that is called Chidabhasa and the mind and the body. These three combined is called Jeevaswarupa. What happens in Sushukti? So Deha is not there, mind also is not there. So what has got mind to do? When there is no mind, Chidabhasa is not there. When there is no mirror, reflection will not be there. That is a beautiful concept. So Ahamkara will not be there. Then Chidabhasa will not be there. Duality is not there. So how do we say that? Because Chidabhasa cannot function without the mind. Just like a reflection cannot be without a mirror. If there is no mirror, there is no reflection. But the one who is standing in front of the mirror, that is called Chit. So that Chit also has got another name, that is called Sakshi Chaitanya. As I mentioned many times, we have got a participating eye, we have got a witnessing eye. What is spiritual life? It is to shift this participating eye to the witnessing eye. Just like you watch a cinema, so you watch your own life also. And then that is what Sri Ramakrishna says, What is this body? It is a bundle of bones, flesh, etc. He is talking about himself. What is this mind? Only thoughts about the body and mind. That's all. But when we are detached from that mirror called mind, mind is called mirror. Perhaps some of you have heard a very beautiful song rendered in one of the cinemas. I don't know which cinema. It is called Manadarpanu Kahalaye. Asha Bhoshley had sung so beautifully Manadarpanu Kahalaye. So that mind is called Darpana. And if that Darpana is broken, that means mind is not there. Mind is destroyed. And that reflection herein called Chidabasa also totally disappears. So that is why every person becomes a mirror actually. This is a very beautiful concept. I have shared it with you, but I am still sharing with you because you may not remember it. Whatever object we encounter in this world, it is like a mirror. And it can be understood in this way. Suppose I meet my friend and then what am I looking at? What does my friend think about me? So if he appreciates me, he is my friend. If he depreciates me, he is no good. So that is one way of looking. Because we are looking at people and evaluating them. Usually, this is the nature of the worldly people. If someone appreciates me, praises me, whether I deserve it or not, then I become attracted to them. They are my dear people. But if the opposite, even if some good person, out of goodwill for us, he criticizes us, instantaneously we take him, that person, as a deadliest enemy because of our Ahamkara. But a Sadhaka, he does just the opposite. So every person becomes a mirror. That is the first understanding we should have. What is the second understanding? Supposing I see a beautiful house. Oh, I want to possess it. We say generally, it is a nice house, meaning I would like to possess it. Whenever we say, appreciate anything, it is nice, it is beautiful, it is tasty, etc. It means we would like to possess it and keep it with us. So when I see a good house, oh, it is a beautiful house, that house is drawing or should draw my attention to my state of consciousness. Oh, you have got still Deha Vimana. If I see food material and am attracted to it, it also indicates Deha Vimana because the mind does not dwell in a house. It dwells in its own Akasha. It has its own house, not the physical house that we have. So every object, every person actually becomes a mirror for our own reflection. We want to see, we want to preen ourselves. Oh, I am great because this person really understands me, really appreciates me. And the second is those who do not appreciate and they are the worst of humanity, dullards. They don't know what they are talking about. And the second is if whether I am still identified with my body or with my mind. What is this identification with the mind? So if I see somebody whom people are respecting, not because of the body, but because of certain talents, qualities, etc. We are referring to the mind. How I wish that I have those talents, those powers. And then, in most of us, jealousy creeps in. So the world, it serves us very well. In fact, it is the greatest instrument for us to let us know in what state of consciousness we are dwelling. So in the deep sleep state, our physical body is not there. Even subtle body is not there. Even that means mind is not there. So Deha Vimana is not there. So all desires pertaining to the Deha will not be there. There are no subtle desires also because there is no mind. So we will not have any subtle desires also. Not only that, in the mind, this Chit is reflecting as Chidabasa, illumining every thought. And then it lends itself to the sense organs which illuminate in their turn the sights, sounds, smells, touches, etc. So Chidabasa is not there. Then what is there? Because we are still bound only in the Sushukti Avastha. Therefore only one state remains. That is called Sakshi Chaitanya. And that Sakshi Chaitanya is none other than Paramatma. Another name for Brahman is Sakshi Chaitanya. Since without physical body, unsubtle body, we are forced to become one with this Sakshi Chaitanya. That is called Brahman. That is called Atman. And that is called Amrutam. That is called Abhayam. Because mind creates the limitations of time, space and causation. In the absence of mind, there is no such limitation. Therefore we become immortal. Therefore we become fearless. And that is why the fear of mortality, fear of fear, these two when they are absent, that is called Amrutatvam. And that is called Brahmatvam. That is called pure being, called pure consciousness or Atman. This is what the Upanishad wants to convey in this beautiful fourth section. And this Brahman has a name. It is called Satyam. And the Upanishad in the next section wants to tell us what is the nature of this Satyam. Again, playing with some words which we will see in our next class. Om Jananim Shardam Deveim Ramakrishnam Jagat Gurum Pada Padmetayo Shritva Pranamami Moho Moho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna