Chandogya Upanishad Lecture 103 on 17 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 So we have been studying the fourth section of the eighth chapter of the Chandogya Upanishad. This is what is called Brahma Gnana Anuvaka chapter and the most important section in this begins from the seventh and this is all preparation. In our last class we have been studying the fourth section and therein we have already discussed that now this Atman is the dyke, the embankment for the safety of these worlds. This dyke neither the day nor the night crosses, nor old age, nor death, nor sorrow, nor merit, nor demerit. All evils turn back from it for this Brahman world is free from evil. What Upanishad wants to say through this first mantra is that Brahman is the creator. He is also the protector. So he is called a Setu, embankment and he is the ruler of this world. Like Vishnu, another name for the ruler or maintainer of law is called Vishnu. Whereas the creative function is called Brahman and the pre-absorption function is called Shiva or Parameshwara. So this mantra is telling us this Atman protects everybody. Once a person reaches there then he goes beyond all time but nobody can go beyond the commandments of the God. If we can somehow manage to realise God, that is what it means, then we go beyond time. Time manifests as what? As birth, as old age, as death and time also manifests as Sukha and Dukha. We don't reject but we always reject sorrow and there is no Punyam, Papam because a person completely surrenders himself to God and says whatever happens is Oh mother by thy will and if somebody can maintain this all evils turn back from such a person and he reaches that he lives in that world of Brahman which is free from all evil. Evil and creation and time limitation are synonymous words. That is the essence of the first mantra in this fourth section and then what happens if a person manages to realise Brahman. Then he says therefore verily on reaching this dyke Setu if one was blind before realisation he ceases to be blind. If a person is wounded, of course we have to understand before realisation in this state of ignorance but upon realising, realising means what? I am Brahman. That knowledge, gaining that knowledge such a person ceases to be wounded. If afflicted, he ceases to be afflicted and here he says bodily afflictions as well as mental afflictions, both of them are transcended completely and this happens for everybody including a knower and an ignorant person. Then what is the difference? The difference is an ignorant person only temporarily in this state of deep sleep enjoys this status of becoming one with Brahman but there is some force of ignorance which suddenly throws him out of this Brahmaloka or Sushupti Loka and again he has to go through all these problems, Sukha, Dukha etc. When the scripture is telling us this world consists of Dukha, we have to understand that it is not only Dukha or unhappiness but both good and evil, they always exist. That is why when we look at the news of the world and we see there is plenty of conflicts, wars, bloodsheds, killings, sufferings going on and on and on. Now I am only talking about the attitude of a sincere devotee. Such a person believes in God that God is the creator, God also is the maintainer and if we look at it from this point of view, what happens? We have to clearly understand such a person accepts even this good and evil, happiness and unhappiness, birth and death as not as permanent realities but seeming reality called Mithya. But for the other person, ignorant person, only at the time of deep sleep he goes beyond the body and mind that is the gross body and the subtle body and therefore temporarily he will be in Brahma Loka. That's why he enjoys such a tremendous amount of peace in that world. So the Upanishad is telling what is common for both the ignorant as well as the realized soul that once a person enters into this state of deep sleep, another name for this state of deep sleep is Brahma Loka, Swarga Loka etc. Now why is it called Brahma Loka? Because there is no reality first of all, then there is neither knowledge nor ignorance and the person is full of peace. Only problem is that he will be kicked out of that state. Like even a person who earns a lot of merit, punya, goes to higher worlds and as soon as that merit is exhausted, he will be thrown out. Bhagavad Gita also which is nothing but the essence of the Upanishads confirms this. But sometimes if the person has done some bad karmas, he need not be born as a human being, he could go to any type of birth, lower non-human births. But a person who practices sadhana, the whole essence of this Upanishad is not to talk about the deep sleep state, but how we can achieve that Brahma Loka permanently by becoming one with Brahman. By the way, Brahma Loka means becoming one with Brahman. So they said if someone was blind, when the person was identified with body and mind, he suffers. I am a blind fellow, I am very limited, I cannot see. But once a person reaches this Brahma Loka, then he will not be blind, he will not be injured, he will not suffer from any mental problems. So when a person reaches this state through practicing spiritual disciplines, there is no darkness, there is no ignorance, the whole thing will be crystal clear, clear as a crystal. That means he knows, I am Brahman. So when a person is in Brahma Loka, he is Brahman. Brahma Loka and Brahman are not different things. He becomes one with Brahman and for him he becomes pure consciousness. Sometimes consciousness is given the name light. So Jyotira Jyoti, we have to distinguish between the ordinary light which has its opposite called darkness. But this is Brahma Loka, that's why we have to understand it as that pure light called pure consciousness, Shuddha Chaitanyam also called Jyotira Jyoti, a light of the lights. Therefore, barely on reaching this dyke even night becomes day. What does it mean? Here night means when a person is able to see things like a person in semi-darkness mistakes a harmless rope as a snake, this whole world frightens each one of us. We are frightened of birth, we are frightened of death, we are frightened of every day, every night because we get accustomed. It doesn't mean we don't feel the fear. It is nothing but bhaya hetu, living itself is bhaya hetu. So when the death strikes, disease strikes, difficulties strike. That is what Buddha meant. Life is full of suffering. You must always keep in mind who was giving this teaching. Buddha, the greatest prince who married the most beautiful woman and who begot the most lovely child called Rahula and there was no enjoyment which was denied to him. Such a person realized that ultimately we are closing our eyes like the ostrich as they say burying its head in the sands not thinking that if I do this I may not see the danger but the danger sees me and I will not exist but for this person there is no night. That is why in the Bhagavad Gita also I quoted that who is that Sanyami, self-controlled person and how did he become a self-controlled person. That's going to be the topic in the next section, fifth section but this is what we discussed. Now we enter into the third mantra. But only those who attain according to the instruction this Brahman world through Brahmacharya to them belongs this Brahman world. For them there is freedom to act as they wish in all the worlds. So therefore what is said here a glorification of Brahmacharya. It's a beautiful word. Brahmacharya has nothing to do with celibacy. Of course we use that word celibacy but the real meaning of Brahmacharya. He who lives in God, who practices the presence of God, who never forgets God, who is totally devoted only to God. Their goal is God, their delight is God and their sadhana is God and their time passes only with God. Such a person is called a Brahmachari. And just to remind you that when a student joins Gurukula he is also called Brahmachari because Brahma is another name for Veda. Therefore he who is absorbed in learning, first in chanting as we have seen in the Taittiriya Upanishad, then in understanding the meaning, then in practicing Upasanas etc. and gradually he is imbued with Shraddha, with unwavering faith. Such a person he will be devoted but there Brahma means Veda. He who is absorbed in absorbing the Vedic knowledge that is Brahmachari. But here we are talking about a spiritual aspirant who practices celibacy. Here celibacy means self-control, control of the body, control of the mind, control of the gross body, control of the subtle body. That is what he says and this Brahmacharya or celibacy is going to be praised very highly that this is the greatest Tapasya. To think about God, to be in God, to be moving in God. I remember there was a beautiful statement by a Sufi saint. A Sufi's journey begins from God, progresses in God, finally it reaches God. There is not a single movement. Bhagavad Gita's language, inimitable language. Satata Yuktana. Satata means unbrokenly, all the time. Yuktana, who are joined to God. For them, I will be looking after them because they are so absorbed in God. They don't look after themselves but I will look after them. Then he says whatever is necessary. Yogakshemam Vahamyaham. I will look after them. I will bring what is necessary and I will protect what I bring so that nobody can deprive him of that. In Shri Ramakrishna's life, we can recollect this incident. Once he had a desire and these people by joining with God, they become Satya Kamaha, Satya Sankalpaha. The desires of God and they will be fulfilled instantaneously. Shri Ramakrishna wanted a big enclosure and the next day the gardener found everything. The bamboo poles, ropes, even a sickle, everything that is needed and joyfully came and informed Shri Ramakrishna and then constructed the enclosure. Shri Ramakrishna planted some basil plants, Tulasi plants and because it is by the side of the Ganges, very powerful fertilizer Ganga and then a continuous supply of wonderful water. Within a short time, they grew so high that if a man sits within that, nobody can see him from outside. So that is what Shri Ramakrishna implied. Tulasi plant has a very special spiritual significance, Melva, Tulasi, etc. That is why Shri Ramakrishna advised Prashik that you construct one Tulasi, that means plant some Tulasi plants, sit near them, the mind becomes very pure. Now only those who have faith in the scriptures, they understand and they experience this but it definitely helps. So the moment that desire came, it was fulfilled. That is what he says, Kamacharo Bhavati means whatever desires but then as I explained earlier, a person who has realized God, will he have any worldly desires? Absolutely no. For what reason? The main reason is that there is no he or she, there is no individual. He is just like a river, becomes completely merged in ocean, giving up its name and its quality, its taste, everything is formed and becomes one with the ocean. Similarly, a Jeevan Mukta becomes one with Brahman and if that Brahman decides to be functioning through that body and mind, not because of karma phala but because of the desire to do some good to the world, God himself functions there. A Jeevan Mukta is none other than Brahman. He doesn't have individual will at all. So how come it is a kind of advertisement, if you have any desires, they will be fulfilled and this advertisement has been beautifully utilized in the seventh section by Prajapati or again Brahma. We have to remember Brahma, the first born or first creation or Saguna Brahma is called Brahma, long oval. Ah, so this Brahma, he was also the cause in Mundaka Upanishad. So he was the propagator of this Vedavidya, Brahma Gnanam. That is how Mundaka Upanishad starts and he taught it to his disciples and they taught in their turn and that is how that slowly the Guru Parampara system starts. So here we are talking about Brahma Loka means the world of Brahman, not Swarga Loka, not Vaikuntha, not Kailasa etc. But how does an aspirant or a spiritual aspirant attain it? Brahmacharyena Anuvindanti. They realize, they become one with Brahman through the practice of Brahmacharya. Only those who practice Brahmacharya, for them alone this Brahma Loka is available and then as an advertisement as I mentioned just now. And they become what we call in every world, whatever world they want, really there is no world but they are nothing, none other than Brahman. Here what is important is Brahmacharya. Simple translation of Brahmacharya is to be merged in God all the time. So that is what Upanishad is telling. Only those who attain according to the instruction of the Guru, what do they preach, what do they attain in this Brahman world and how do they attain through Brahmacharya. That means spiritual practice and Brahmacharya includes every imaginable form of spiritual practice. To them belongs this Brahman world and that means definitely by praying to God, by surrendering to Brahman, they become one with Brahman. It could be through Bhakti Yoga, Karma Yoga, Raja Yoga, Gnana Yoga. Complete self-surrender is the result of any of these yogas. God realization as Ramakrishna says cannot be had without His grace. But if somebody through following any of these paths, yogas, what happens? They understand we cannot attain God through self-effort. That effort that goes then only through the self and then God bestows the grace and He makes them understand you are not different from me and such people, if at all any desire is there, they are free. They can go where they like. We have seen the Pitru Loka Kamo, Matru Loka Kamo, Svasru Loka Kamo just a few classes before but as I said such things do not happen to a Brahmagnan. Only to an ignorant person, oh I haven't seen my grandfather for a long time and Swamiji makes fun of these things. One fellow wanted to see his grandfather. So he went to a medium and the medium called the grandfather and then this fellow was very happy but could not recognize because a huge mole sprouted on his face covering the entire face. That is called face-shaving of the medium because Tom, Dick and Harry, who comes? Oh grandfather, how much you changed in the other world. This fellow was astonished. Swamiji was ridiculing this idea. So what is wanted is that we do Shraddha and other things for only one purpose that there is nothing called death. Those who have died, they have not become non-existent but according to their karma they go to higher or lower Lokas or they may be even reborn on this earth itself but neither can we know them nor can they know us. It is to give that faith that death doesn't exist. We only change our Vesham. Vesham means our this body, this dress. That is what Bhagawan also says in the Gita. What happens when our dress becomes old, we torn, unusable, we throw it out and we don a new dress. That is exactly what happens. It is only for that purpose. So prayer is always good wherever these souls are there who looked so well but for whom we would not be existing. Father, mother, grandmother, grandfather etc. We have to pray for them. Ultimately that prayer is for our own good but the main purpose is to know there is nothing called death by us. So this Paramatma or Brahman can be attained by two methods. This is a well-known thing. So what are the two methods? We already know if you have still remember our classes. One is called Krama Mukti. So a person with certain desires still unfulfilled. If he happens to die, he will go to what is called Brahma Loka or the highest world and there he fulfills very soon all his unfulfilled desires. Then Nirvendam Ayat, then he understands I have wasted my time and there he attends classes taken by Brahma himself, Mundaka Upanishad etc. etc. and then along with Brahma and then he attains what is called liberation, Mukti. So that is called Krama Mukti, Gradual Liberation but the foundation is Brahmacharya but there are some people who don't want to go to Brahma Loka, who want to have Mukti. For them again there are two methods are there. One method is common easier method. Come and stay in Varanasi and somehow stick and then when such a person dies, we are assured by Shri Ram Krishna, by ancient sages, by ancient scriptures that Shiva out of his infinite grace grants us Mukti. But the second, no I want to attain wherever I am to that liberation then he should do spiritual practice through any of the religions, through any of the yogas and as I mentioned earlier it is to become completely unselfish, it is by replacing all the demonic qualities with divine qualities. That is what our prayer, whatever qualities alone can take us to this realization. May they reside in me who am sincerely pursuing this divine path, spiritual path. So for that purpose we have to develop certain qualities that is called in brief Sadhana Chaturstaya Sampatthi the treasure of ninefold qualities mentioned by Shankaracharya, Viveka, Vairagya, Shama, Dhamma, Adi Shatka Sampatthi and Gomukshutva. But throughout Gita in the 12th chapter, in the 15th chapter, in the 14th chapter and in the 17th, 18th chapters and especially at the end of the second chapter called Stita Pragna Lakshanas we have seen how many qualities. So in the 16th especially Abhayam Sattva Samshuddhi Jnana Yoga Vyavasthiti etc. etc. But then the Upanishad is telling something quite unique but this is also repeated in other places also that if anybody practices Brahmacharya then that Brahmacharya itself will take him to Brahma. But as I mentioned Brahmacharya means what? Complete absorption in Brahman, in God. Let it be Saguna Brahma, let it be Nirguna Brahma. As I mentioned many times there are certain wrong ideas in our mind. There are some people who say Saguna Brahma cannot give liberation. Who told you? Did you ask Saguna Brahma that why are you not capable of giving Mukti? If Sai Ram Krishna can give us Mukti, if Shiva can give us Mukti simply by the fact of dying in Varanasi, why can't Vishnu give Mukti? If a person manages to go to Vaikuntha, if a devotee manages to go to Goloka, why can't Krishna give? That's what Krishna says I can give anything I like. They are Sarvatantra Svatantras. They can withhold, they can give, they can do what they like. But unfortunately there are people whose understanding is so limited. They think that only Nirguna Brahma can give liberation. Saguna Brahma cannot give liberation. Call it Saguna, call it Nirguna, doesn't matter. God's grace is more than sufficient. So Brahmacharya includes all the necessary spiritual qualities, every spiritual quality. That is the meaning of it and a few samples are given. We will see that in the next section. So with this fourth mantra, the section four is over. Now we will enter into the fifth section Panchamakhanda. There are four mantras here also and a brief introduction. Since another discipline called Brahmacharya, celibacy which is an important discipline for gaining Brahma Jnana has to be enjoined for the attainment of the self that was praised with such attributes as being a dam etc. Dam means not English dam, that is a D A M N. But here dam means Setu, Embankment. Now the Upanishad to elaborate that idea now states and praises one discipline that that discipline includes, comprises every other spiritual discipline. This is called the importance of Brahmacharya. Brahmacharya is supreme practice. Brahmacharya is the conductor of Brahman, living as Brahman by abstracting senses and centering consciousness in the self. In other words, that without break, thinking of God. So this Brahmacharya encompasses all spiritual practices, yielding the benefits of sacrifices, Yagna, rituals called Ishta and long Yagnas called Satrayana and Mauna, silence, fasting that is Anushakayana and dwelling in the forest. So self-control or another word for Brahmacharya is the highest austerity surpassing all other vows and practices. Again I am repeating this one. What is Brahmacharya? To be completely absorbed in God all the time. No break is there. Of course to attain to that state where without break we can think only of God and joyfully anticipating, longing, praying, we have to take the aid of different sadhanas like fasting, like control of the body, control of the mind, performing Yagnas earlier and then doing social service, what Swami Vivekananda had termed as Jagat Hita because Jagat Hita means Atma Hita, Brahma Hita, Ishwara Hita. So Mauna, observe Mauna etc. We will come to simple meanings a little bit later on. Brahmacharya, the practice of Brahmacharya or continuous unbroken thinking of God includes every other spiritual quality, every other spiritual practice. Why? Because only when those spiritual qualities are present it is possible to think of God unbrokenly, continuously even in the state of Sushupti. As I mentioned earlier that for a great sadhaka, even deep sleep is called Samadhi. Why? I explained earlier just to remind you. A sadhaka's attitude is let me sleep extremely well so that I will get up with full of joy, anticipation, enthusiasm so that I can spend my whole waking and dream states only thinking of God. And the person who succeeds, he considers this sleeping also as part of a sadhana. That's why it is called Samadhi Stithi. If I move my hands then it is doing Vesper service. I move my legs it is going round and round you. If I think any thought that is thinking of you, meditating upon you. If I speak anything that is offering my hints to you. Everything that I do. Everything else. Tava Aradhanam Shambho. Lord Shiva it is for your worship only. This is the meaning. Once you grasp that Brahmacharya includes every other possible spiritual practice. That means every religion, any religion, any yoga, any sincere practice, any service etc. So that will give the person that he will attain Brahma Loka. And as I said earlier if the person still has some unfulfilled desires he will attain Brahman a bit gradually. But if a person becomes perfect Brahmachari, perfectly living in God then he will attain Brahman. That is called Sadyo Mukti. Just remember three types of liberation. When a person dies that is called Videha Mukti. When a person he goes from lower world to higher world but finally becomes one with Brahman that is called gradual liberation, Krama Mukti. But there is something called Sadyo Mukti. As soon as the knowledge that I am Brahman arises immediately he becomes one. So this is the essence of it. So here is Maunam or self-control, fasting and doing good to the world. All these are equated with Brahmacharya. With this background we will enter into it. So here this first mantra in the fifth section is highlighting two practices. One is called performance of Yagna. Another is called doing social service like digging wells and constructing houses for pilgrims or offering free food to people. You see in India practically every temple offers. Hindus are great believers in feeding other people. Of course they also feed on other people but they feed devotees every temple practically. Here in Varanasi we have got Mother Annapurna. So there is every day thousands of people take very good food that is all provided by rich people because they believe in it. Tirupati if you go, Dharmashala if you go in practically everywhere very nice food is given, sufficient food. Nobody asks whether you are capable of paying or no payment. Just walk in you are treated as a devotee and offered food. And all these social service activities whether it is hospitals, schools etc and in fact Ramakrishna most all activities can be divided into only four categories. First category is teach and preach the teachings of Ramakrishna, Holy Mother, Swami Vivekananda, direct disciples through the medium of the scriptures etc. Interpret the scriptures etc. And the second it is doing social service in two forms education and the health section. And the fourth one that Ramakrishna mission wants to do is to train people whoever is willing through their retreats etc etc that slowly accustoming the devotees to spend their whole life in thinking about God. So these are the four main activities. Of course even the preaching work includes publication etc. These all these activities are called Ishtam. Ishtam means that which benefits everybody. And Yagnam means what? The literal meaning of Yagnam is performance of a ritual. But as Bhagawan Krishna highlighted it in the Bhagavad Gita that activity by which a person unfolds his potential divinity that means converting whole life into a spiritual progress that is called Yagna. And he who practices Yagna he alone deserves to be called a real human being. And both this Yagna sacrifice and the social service both of them are equated with the performance of Brahmacharya. Remember always remember Brahmacharya means continuous continuously living in God that is called Brahmacharya. So the translation goes like this and that which one calls sacrifice is surely celibacy or Brahmacharya is the better name because it is through Brahmacharya only that he who is a knower reaches it. Then that which one calls worship is surely celibacy or it is by worshipping through Brahmacharya that one attains the Self. That means these are the stepping stones for remembering God all the time. So Brahmacharya is equated with Yagna. Yagna is equated to Brahmacharya and then there are also further we will go into fasting and silence etc. and a long performance of a Yagna called Satrayana it will come later on. So Tapas is also equated with this. So different this Upanishad in different contexts raises different practices. So practicing Brahmacharya or living in God is equivalent to practicing every other Sadhana. So here I already mentioned mentioned it Yagna means transforming one's life into a divine life and then Brahmacharya and He Eva Yognatha Tambindati he who succeeds in transforming one's life and in giving up all worldly thoughts, ambitions, goals etc. and delights in the Self such a person what happens? He becomes a Gnatha. He becomes a knower and then he also attains Mukti. Similarly, so Ishtaapurtham Manyamanah Parishtam Dhanyat Shreyo Vedayantah Pramodaha Mundaka Upanishad tells us. So what is Ishtaapurtham? So Ishta means worship and Purtham means social service both are included in this Ishta. You worship God and you worship God in serving other people. That is what Swami Karanda says Shiva Jnane Jiva Shiva and unless we pray to God and He gives us that intelligence we cannot serve anybody. So whatever we do we have to remember we are not serving anybody. We are serving Shiva. We are not even serving Shiva. We are serving our own selves. So both these are equated with what is called Brahmacharya. That is that which aids helps us to reach that state. Now this Brahmacharya is especially it is meant in the Vanaprasthasham third stage of life. So such a person has to do Upasana. What is Upasana? Continuous thinking about God is called Upasana and therefore this person who practices it continuous Upasana continuous unbroken thought about God that is called Brahmacharya and if anybody does social service which is meant for Grihasthashama he is also living in God because whenever we serve others we are thinking of not the other people not the world but only Shiva. That is the essence of the first mantra and the second mantra continues Athah yath satrayanam ity achakshate brahmacharya meva tat brahmacharya nahi eva satah atmanah tranam vindate Athah enmaunam ity achakshate brahmacharya meva tat brahmacharya nahi eva atmanam anuvidya manute Then that which one calls Satrayana is surely Brahmacharya. Since it is through Brahmacharya indeed that one gets protection. Satrayana for oneself with the help of existence. Then that which one calls contemplation so that is Maunam. Contemplation means normally it is silence but here silence means you stop talking rubbish and think about deeply about God that is called Maunam. Then that which one calls Maunam contemplation is surely Brahmacharya because it is through Brahmacharya itself that after learning about the Self one contemplates on it that means one slowly comes nearer to Brahman and finally becomes Brahman. This second mantra we will discuss a little bit and proceed in our next class. Om Jananem Shardam Devem Ramakrishnam Jagat Gurum Pada Padmetayo Sritva Pranavami Mohur Moho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna