Chandogya Upanishad Lecture 109 on 07 June 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU OM APYAYANTUM AMANGANIVAG PRANASCHAKSHUH SHROTRAMATHO BALAMINDRAYANICHA 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 HARE HARE OM OM May my limbs, speech, vital force, eyes, ears, as also strength, and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me. I am engaged in the pursuit of the Self. May they repose in me. OM PEACE PEACE PEACE BE UNTO ALL In our last class, we completed the 6th section and started the 7th section of the 8th chapter of the Chandogya Upanishad which is called Prajapati Indra Samvada. The story is introduced to make the teaching much more easy to understand for all of us. And this 7th section has 4 mantras. We have dealt already with the first mantra. Once upon a time, Prajapati had declared in a big meeting that if any person can realize Atman, Brahman consisting of 8 super divine qualities, what are they? Atma, Apahatapatma, free from all sins, Vijaraha, free from old age, Imrutyahu, free from death and we have to assume free from birth and all the Shad-Urmi, sixfold waves. Vishokaha, one mentally is swimming in the ocean of bliss. Similarly, Vijigachaha, free from hunger, that means he doesn't feel I am the body. Apipasaha, that means free from all thirst. These are the six characteristics of the Parabrahma, Nirguna Brahma. But because we understand in human language, Satyakamaha, Satya Sankalpaha, whatever desires only true desires will be there in the Sanguna Brahma, Satya Sankalpaha and whatever he desires immediately they will be fulfilled. So having described this Atman, he says such an Atman one has to seek. What is that Atman? Let me understand it. Let me search where it is, and how to search through a proper Guru and through Sravana, Manana and Nidhidhyasana. Then what happens? So, first one has to hear it from a Guru who comes from a lineage. This is called Guru, Sampradaya Guru. Otherwise, every individual may interpret the teachings of the Upanishads in their own way. Now, if a person is very fortunate, he must get a self-realized soul which is otherwise called Jivanmukta. Like Swami Vivekananda, not to speak of Sri Ram, Krishna, Holy Mother etc., they do not fall under the category of Jivanmuktas. Why? Because they are the very source from which even avatars come. So, such an Atman one has to know as what? Not like I know an object, I know another person, I know a tree, I know a car. Know that I am that Atman, Aham, that Brahman, Aham Brahmasmi and such a person, what does he get? Sarvam Shalokam Apnoti. That is wherever he wants to go, whichever Loka. Here Loka means whichever type of happiness he wants, he gets. Even if it is wrong to say he gets, he is already one with that happiness, he is that happiness. Then not only that, Sarvam Shalokam Apnoti, So, if somebody, having known that Atman in the form of I am that Brahman, Sarvam Shalokam Apnoti, every desire, any object, Anuvidya Vijanathithi. So, he will get it. This is what the declaration of the Prajapati. In simple translation, a person who realizes I am Brahman, he doesn't obtain happiness, he becomes happiness or rather he regains his own nature, Aham Sat Chit Ananda Swaroopaha. So, for the purpose of this Nirguna Brahma Gnanam, this story is introduced. Why do we say that? Because earlier we have seen in this very eighth chapter from section one to section six, the mind was being prepared. That is in other words, he becomes a Yogya Adhikari, a fit disciple to approach a Guru and then he can learn about the Atman and he has to do Mananam and in the end he has to become what he is contemplating upon. So, Shravana Mananaridhi Dhyasana from first section to sixth section, we have to take it for granted that person alone can understand it. How do we come to this conclusion? Because this story of Indra and Virochana approaching Prajapati after hearing this declaration conclusively proves. What does it prove? Virochana, even though he lived 32 years, he was not fit, he was not interested. Fit means what? He was not interested and what he was interested in, that alone he understood. So, we have to empty our intellects and allow the teachings of the Guru to percolate, to filter into our brains. So long as there is a simple something in our brain, it will stand like a mountain as an obstruction. Once Swami Vivekananda, his condition was like this. So, he declared, if only I succeed in forgetting whatever I have learned so far, I am longing for that state, then that can happen only by God's grace. Somebody asked, Narayan, you are so learned, why do you want to forget all those things? Then he said, what I have learned, about what I have learned, it is Nishphala, completely useless. It doesn't land me in Atman, whether it will land me or it has already landed me in Anatman. I want to forget about the Anatman. I want to become one with Atman. This is what we have discussed. We will continue now from that. In Mantra 2, the essence is this declaration and Prajapati made sure that people on earth, people in Patala, people in higher worlds, they have heard it. What? Every single person, everywhere? No. Only those persons who are intelligent and who can be fit, if they lead a good life, made sure that this news will reach such people only. Even in our advertisements, we only get advertisements. The modern AI, it filters out. What is this person looking for? Is he wanting to buy a car, a house, get married, get divorced? And you will see, if he wants to get divorced, he or she, then all the best divorce lawyers, advertisements will be happening. Not one single case failed and secured the highest amount of alimony, if it is a wife, or easiest way, etc. So, only those people, whoever has got a particular desire, and in this case, it is a spiritual desire, only such a person can get to here. Prajapati made it sure. This is what we call individualized, particularized algorithms reaching only those particular persons, not every conceivable advertisement. Only by studying what a person is searching for a long time, those advertisements immediately appear, and they are only imitating what Prajapati had done long back. So, what happened? Both the Devas and Asuras, that means those who are endowed with divine characteristics. In the 16th chapter of the Bhagavad Gita, we get a detailed description, very short description in three shlokas, I think, of the characteristics of a God or Deva. But practically, the rest of the chapter is devoted to the description of Asura and how he behaves. Why such a long description? So that we can recognize in ourselves. Definitely, most of us don't have the qualities, characteristics of a Deva, but definitely we have got, but we are not aware of them. But at least after reading, after understanding, perhaps our eyes will be opened, so we can slowly turn back from those and replace them with divine characteristics. So, Prajapati made it sure, and those people who are seeking the fulfillment of every desire, and that desire that I want everything, will not occur to ordinary people. Every ordinary person has got a particular desire. So, at any given time, any person will have only a very few restricted, limited number of desires. So, for example, if a hungry person, what does he desire? I want food. But of course, he doesn't stop there. If he is from whichever region, Mexico, Italy, Japan, England, or South India, North India, Bengali, then he will seek particular food. So, if I can get a buffet dinner, where food from all regions can be served, and among all those one's own region's foods, one is more fond of certain dishes. So, he will be seeking, she will be seeking, we are all seeking. But this declaration, if I can realize Atman, every single one of my desires, not only that were in the past, not only at present, not only in future, but any number of desires that might arise, even in future. So, I can get all of them fulfilled, if I only have this knowledge of the Atman, Atma Gnanam or Brahma Gnanam. And they don't want, you see, human tendency is, you strive and obtain more. This is a general philosophy of every single living creature, according to the cleverness of the intelligence. So, if I can get Atma Gnanam, here is a person, and he is a trustworthy person. He is a person who knows what he is talking about, because unless we believe in a particular company manufacturing, for example, even if it is costly, a quality manufacturer will always get preferential treatment. Otherwise, if somebody cannot afford, then only they will turn to next best. But if it is possible, even if I have to pay more, I will seek that which will be trouble-free for a long time for me to come. And if I can get all my desires to be fulfilled, there is nothing even closer to that. So, the Devas and Asuras, they came together and each one of them consulted their own people and that society decided, if all of us go, then it is a waste of time. Who is going to look after all our country's welfare? So, we will choose one best patriot and he will go and he will learn. When he comes back, we can learn from him. We don't need to go anywhere. So, therefore, both from the God's side and the Demon's side, they have elected one person. From the Demon's side, they elected Virochana. That was his name. And from the God's side, they elected Indra. This name Indra has to be separated from the mythological Indra who was running after women, who was extremely jealous of anybody who is even remotely, he thinks, he imagines, is aspiring for my job to replace my ministerial post or prime minister's post or presidential post. Extremely jealous of that. So, no, this is called Aupanishadic Indra, a sincere spiritual seeker who is endowed with intelligence, who is endowed with the power of inquiry, Manana, deep Manana. Did I understand what my teacher said? And is there any defect in what I understood? And if I have misunderstood, wrongly understood, partially understood, that's my problem. There is no way to doubt the teacher at all. So, we see that unless one is completely qualified, he will not be able to grasp even if it is given in the first instance, which we are going to see very soon. So, both of them elected and then both of them came as humble seekers, Samitpani. That means both of them approached Samit. Samit means firewood. Firewood means, in those days, Gurus used to do lot of Yagnas and Yagas. That is what is called external meaning. Internal meaning is like Samit, very dried firewood. The moment you light it up, immediately without any thought, as Ramakrishna calls, like a very dry matchbox and match. Immediately one strike and immediately it will come out. So, both of them humbly approached with firewood on their heads, indicating they are prepared to follow the Guru Sampradaya. How to approach a proper teacher? Humility, obedience, absolutely carrying out whatever the Guru says, burning their own Ahankara. This is all represented by this Samitpani. And then Prajapati, of course, he was what is called Sarvagna. He knows everything. But then he smiled to himself and then he said that he understood. He said, you definitely have come with a purpose. So, I want you to observe, live like a, what is called spiritual Brahmachari, not merely Brahmachari, Ashrama Brahmachari. Like Sairam Krishna, how he used to train and subject his each individual disciple separately. He used to wake them up at early in the morning or even at midnight and send them to various places to go and merge themselves in meditation. And he himself allowed himself to be tested so that there would be absolutely no doubt about the efficacy of the Guru. And not only he allowed them to test, he also tested them. Swami Saradanandaji outlines how Sairam Krishna used to test. Sairam Krishna used to test in three ways. The first way is one glance, not like our glance, but a yogi's glance. And he will read how is the body, how is the chest and how heavy are the hands and feet and what are the characteristics of the face. Is he a squint-eyed fellow? And all those things with one glance and he will have accurate knowledge of the physiognomy, which indicates his characteristic character. And then second method, he used to allow them, if he thinks they are really worthy of being admitted into his presence, and he used to keenly observe them with those one fourth of eyes. Even though he was not watching them, he was watching everything. He even used to go and watch how they used to defecate themselves, what type of thing is coming out of them, how they used to sleep, how they used to breathe, everything under complete examination like a hidden camera. Police do that from another room. And then the third, to make sure that his conclusions from these two types of examinations is not wrong, he used to enter into deep yogic state and delve deep into their past lives, present samskaras and then only he used to accept and also he knows which particular individual has to be guided in what particular way. So Prajapati knew everything and yet he understood that they are not ready. So he did not even ask why did you come at this stage but he was more than intelligent. He simply said that live with me for 32 years living the life of a brahmachari. What is that? First of all, you must surrender your will to me. That means whatever I say, you will have to do it without the least bit of question. Then you will have to ask also questions which you understand. If somebody comes and asks that how can I attain Nirvikalpa Samadhi, no doubt it is a meaningful question but the person does not understand what is Nirvikalpa Samadhi. He cannot understand even what is Vikalpa Samadhi and much less he understands what is called Nidra Samadhi, Sushupti Samadhi. So such fools daring go on asking these irrelevant questions for which Sri Ramakrishna would never reply at all. Like there was an incident, Gopalerma. Sri Ramakrishna used to call her the mother of Balagopala Krishna. Her name was Aghoramani Devi but he transformed it, renamed her as Gopalerma because she used to see Gopala in everybody. Later on in life after Sri Ramakrishna's passing away, she used to have continuous visions of Gopala and then slowly people came. Some of them recognized her. They used to ask mother, I have this problem. How can I overcome and go forward in spiritual life? Very humbly she used to say, I do not know my child. Wait a little. I will ask my Gopala. Who was that Gopala? Her own Antaratma. That means she used to enter into the mood of the teacher because she identified herself completely with Gopala and then she used to come and tell do this and you will progress and the people got used to get the correct answer but some curiosity mongers would come and they will also want to think others. We are also spiritual. We also are earnest seekers. We have some questions and they will put and she will not know and after some time she will tell you are a curiosity monger. So my Gopala refuses to answer because I know you are completely useless. You have no intention of carrying them out and these people used to be more embarrassed. Sri Ramakrishna was a little more polished, slightly more polished. He used to say have you seen those beautiful buildings and gardens? Oh don't delay. Now it's a get the hell out of here. Each one has got his own methodology of getting rid of whom? Unworthy people so that they would not waste his time and he would not waste his time and we have to learn our lesson. Even if I have to tell some fibs, you have to escape people who are personification of bores, boredom. So Prajapati understood you have to live. You will know about it. How? Pranipatena and then Sevaya. You will have to serve me. Whatever I ask you, you will have to do and then the right type of questions you will be able to put to me. Then I will be able to convey them to you. If you do not do these three, Pranipata, Sevaya and Pariprasna, then even if you ask, I won't be able to, I will not give you the answer because you won't be able to understand. So this is what happened and the Upanishad describes beautifully in the second mantra. Upaya, both of them meaning Indra and Virochana and Indra is from the Devatas, Deva and Virochana is from Asura. So these names will come later on in this very mantra. Anubhubudhire, that means they heard of this declaration and then Tehavuchuhu, they held a conference and they decided this is excellent. All our desires will be fulfilled. So they decided all of us cannot afford to go. Only we will find out the best intelligent representative from our group. That's what both the Devas, the Gods as well as the Demons, they have found out one representative and they were very clear about it. Hanta, indeed, Tam Atmanam, that Atmanam, Tam means what Prajapati declared as the fulfiller of all worlds, the giver of all the world, bestower of all worlds, of all enjoyments or all happinesses. Tam Atmanam, if only we can know about that Atman. Anvichyamaha, we also want. Why? Yam Atmanam Anvishya, having sought. Anvishya means Anveshana comes from Anvishya. Yam Atmanam, which Atman if we can have then what would be the result? We don't know. This is the declaration of Prajapati. So Sarvamsya Lokaan Aapno Thi, so such a person attains whatever Loka he wants to attain. Sarvamsya Kamaanithi, all his desires will be instantly, absolutely, forever. That means all limitations will be completely destroyed. Desha limitation, space limitation, time limitation and object limitation, that means eternally a person will become of the nature of Anandam. So that is the purpose we will have to go. So then who are those people who went? Indraha Eva Devanam, from among the Devas, it is Indra. Abhi Pravabhuraja, this we can add later on. Asuranam Virochanah, a most intelligent person, according to them, not according to our understanding or much less the understanding of Prajapati. Asuranam, they elected and then Abhi Pravabhuraja. Abhi means Prajapati Abhi, two words Prajapati. Pravabhuraja means they practically renounced their world like Sanyasins. That means so long as they will be there, they will forget their families, their country, their positions, their comforts, everything. Remember both of them were kings of their own respective countries. Then how did they approach? Without each other's knowledge because a conference was held in Devaloka of which Virochanah did not know. Similar conference took place in a demonic world of which Indra did not know. So from different pathways, different countries, but they came and they must have seen each other. And how did they approach? Samitpani. Samit means firewood. So in their hands or on their heads carrying firewood, they approached Prajapati. Prajapati Sakasham means into the presence of Prajapati Ajagmatohu. They arrived. They approached him. Now we have to understand here something very important. Samitpani means what? Earlier I told you that those who are ready to burn all their previous understandings. What was the previous understanding? Both of them were fighting each other. They were what we call arch enemies. So the Devatas, they are not ready. They are not willing to fight. But only when these Rakshasas, what we call uncouth ghouls like that, they want to become civilized, they approach. And I mentioned earlier how a great British historian had analyzed the civilizations and said always the uncivilized people and they are ready to give up their life. Like we see nowadays so many religious fanatics. They are uncultured people. Why? Because they never think what we understand is very little. And they are completely identified with their bodies and minds, Charvakas. But they have a good quality, great quality. What is it? They don't care. If I can get this happiness and in that purpose, in that search, if I have to lose my life, I am prepared for that. Whereas Devas always frightened. As a civilized person, as an intellectual person, bodily weak person, he will be taking the services of everybody. He will be accustomed to delicacies and he will be lying on an easy chair and getting things by these conquered people who have been turned into slaves for fulfilling their every whim and wish. And therefore, in course of time, they become weak and taking this opportunity, these people, they fight with them, throw them down and become so-called civilized. That means accustomed to what these Devas are doing or civilized people are doing and they become accustomed to easy life and they become weak in course of time. And these Devas had to suffer more and they become strong. And again they fight and they become civilized. This chess game is going on all the time. This Brahma Chakra is rolling up and down all the time. So this is the story of civilization. Both American writer Will Durant and British historian, both of them have come to this conclusion. So both of these, Hirochana and Indra approached. How did they approach? Samitpani. Samitpani means ready to burn all their previous wrong notions. Oh, we were enemies, we were fighting each other and here we have another opportunity. No, we have come here as students. We will forget all our old enmities and we will want to learn what our teacher has to teach us. We are ready to burn our past bridges and then enter into the new life. So that is the essence of this second mantra here, Samitpani, they approached. So earlier I was talking about that one should have a sharp and a very honed, like Mundaka Upanishad says, so an arrow which has been honed to the highest, sharpest point and unaltering consciousness. They have to develop it and everything else they have to forget. Like it is said in the Mahabharata, Rona wanted to test the archery, who is the greatest archer. So he tied a bird to the highest branch of a tallest tree and one by one he called, what do you see? He told them, you will have to pierce the eye of that bird and then he called the best of them whom he thought there is a chance for them to do that. That first question, what do you see? Sir, I see you, I see the tree, I see the highest branch, I see the bird, out because such a person is sure to fail. Another person, what do you see? I see the tree, out with you. Third person, what do you see? I see that branch, I see that bird, out. Next person, what do you see? I see the bird, out. At last, only one person remained, that was Arjuna and Arjuna was called, what do you see? My son, I see, Arjuna replied, only the eye of the bird. Rona said, there is no need for you to discharge your precious arrow, it is as good as it is. Why? Because a person who could see, only the eye. Remember, at the time of Draupadi's swayamvara, the test was that he has to look into a pool over which a fish or a figure of a fish was going continuously round and round and he has to see that reflection in the water below and he has to pierce that eye and only Arjuna was able to do, perhaps Karna was able to do, but Draupadi did not want him because she thought he was not a Kshatriya, said no, only Kshatriyas can follow in this game. Anyway, Arjuna had that concentration and that is what is being said, Samitpani means we forget everything, remember for what we came and that everything else we will burn if necessary with tremendous willpower and that is called Ekagra Manas. So it is said in Telugu language, we have a very beautiful saying, there are three types of intellects with three types of understanding. So what is that one? The first is called Karpura Buddhi, camphor like intellect. What does it mean? You take the camphor, slightest touch with the fire, immediately it bursts into flame and it will go on burning until it disappears. A first class disciple even just hearing the word of the Guru understands it exactly as he meant it. This is called Karpura Buddhi. Then the second one is called Boggu Buddhi. Boggu means coal like intellect. What does it mean? You want to cook something, so you have some coals and then you put them in the fireplace and then you put a little kerosene and then a few pieces of cotton or old cloth or some small dry wood and then light it up with a match. Because of the petrol or kerosene, it starts burning and it takes time and then you have to go on blowing with your mouth like that and after some time slowly it will catch fire and it will do the cooking and this is called Boggu Buddhi. There are students who are slow to understand, slow to respond but they will catch up. Then there is what is called Banana like intellect. Arati Pandu Buddhi. So what is it? You put this banana leaf or banana anything bananas and like a great fire extinguisher, it will extinguish. The disciple will not only fail to learn, he might even extinguish whatever little enthusiasm the teacher has got. So now we have to test who has got Karpura Buddhi, who has got this Boggu Buddhi. It takes time and I think Indra falls into that category. Virojana falls into what is called Arati Pandu Buddhi, Banana like intellect. So Mantra 3, I will just give you. Then they approached and immediately Prajapati said that you have to observe Brahmacharyam, that is Pranipata, Pariprasna and Seva and Tapas and Manonigraha, that is Viveka, Vairagya, Shamada, Madhushad, Sampathi and finally then only Mumukshrutam will come. So you develop, become an Adhikari. So he did not even ask, 32 years and then they did it. Then after 32 years they approached him, yes we have observed your commandment, obeyed your commandment. Now he asked, Prajapati was, desiring what? You have approached me. He knew, otherwise they would not have come. Then they replied. So exactly repeating what he had declared in that large congregation of in both in the Patala Loka, Bhu Loka and Govar Loka or Swarga Loka, they repeated it. That Atma free from sin etc. We will come to that. These are the exact words that Prajapati had declared there. And then you said, if anybody searches anything worthy, that Atman is the only thing that is worthy of search and what does such a person get? He will come to know I am that Atman. He will obtain that Brahma Gnanam and what will be the result? Sarvamsya Lokaan Aapnoti Sarvamsya Kaamani Yatham Atmanam Anuvidhya Janatithi Bhagavathaha Vachaha Vedayante Your word so sir, we are repeating it and this is what is called our purpose in approaching you. What is the purpose? They repeated all these things, but what they did not understand, so they could not clarify is that we want all our desires to be fulfilled and that is the ulterior motive and therefore realizing the Atman is only a way, an instrument to fulfill all our desires. So the fulfillment of all our desires, we approached you and observed 32 years of this Brahmacharya Ashrama, not like Gurukula Brahmacharya where the young students only come to learn. Here is Brahma Gnana Ashrama and then now we will analyze this third mantra in the Sanskrit. Tau Ha, indeed Tau, those two. This is called Devachana, as if there are two, Ramaha, Ramahu, Rama, like that two. Dva Trimshatam Varshani, Trimshatam means 30, Dva Trimshatam that is 32 years, Dva means two. Varshani, Brahmacharyam Observed Brahmacharya Vrata, again we have to get rid of that notion, Brahmacharya means only continence or sexual control. No, Brahmacharya means continuously dwelling in Brahman, thinking about Brahman, imagining of Brahman, meditating on Brahman, hearing of Brahman, seeing Brahman in their mental eyes, smelling Brahman, all the vices and sargams available. It is for that purpose we have observed as you have commanded me. Now I think we are ready. Tau Ha Prajapati Uvacha, now only Prajapati, again smilingly perhaps, so desiring what both of you had observed 32 years of Brahmacharya. In reply they said and they repeated what he declared, that means any person, free from all Papas, free from old age, free from death, free from grief, free from hunger, free from thirst, these are Satya Gamaha, Satya Sankalpaha, eight qualities, so not English, you seek and that is the only object according to me which is worthy of seeking, which Sri Ramakrishna says, God realization is the only goal of life. Swami Vivekananda says each soul is potentially divine, so the goal of life is to manifest this divinity within and there is a means to follow pathways to travel so that you will know you are none other than divine. So we have to first of all develop a desire and then then he should be inquired because after seeking what do you have to seek, who can teach me about it, that Guru has to be sought and he who is sincere he will reach that Guru, he will get that Guru, Guru will himself come to him like all the Gurus came to Sri Ramakrishna and asked in this context, I remember Nagamahasaya asked Sri Ramakrishna, Sri Ramakrishna told him you will progress in spiritual life but you cultivate Satsanga, cultivate holy company and then Nagamahasaya asked how do I know who is a holy person or not, Sri Ramakrishna immediately you know what he said, you do not need to go anywhere that they themselves will come to your home seeking you and then there is a great lesson for Nagamahasaya that means whoever comes to me, it may be a dog, it may be a snake, it may be a bird, it may be a beggar, it may be a devotee, it may be a wicked person, it may be a sadhu whoever comes by Sri Ramakrishna's grace there we can learn lessons from them and learning lessons is called cultivating holy company, how to be holy not because you live in only with holy people, live with unholy people, learn also how to not be like that, this is called imitation of Christ and we do not always live in a segregated place where only spiritual people will be there, you will hardly find anywhere. So therefore we have to seek a proper guru and when we are ready, when the field is ready, the seed will come, the guru will come or you will somehow meet, God makes sure that He will meet you because every guru is only a God and then what happens, you will realize and then what do you realize? Aham Brahmasmi and then what would be the result? Sarvam Shalokan Apnoti, whichever Loka he wants to enjoy because we don't go any place which we do not enjoy. Sarvam Shakamani, whatever desires and we don't desire unhappiness or an object which we dislike, that which gives us only happiness, that object alone will be sought consciously or unconsciously even while sleeping unconsciously. If there is a mosquito or an ant irritating you, mechanically your hand goes, tries to remove that obstacle. If you are feeling cold, unconsciously you pull the quilt or the blanket and if you want to change your posture, unconsciously you will be turning and tossing in every way. So we only seek immortality, absolute knowledge and unbroken bliss. So by knowing Tam Atmanam Anuvidya, once you know that you are that Atman, then Vijanatithi, he becomes Atman and all his desires will be fulfilled. Bhagavata Vachaha Vedayante, this is what Bhagavan Prajapati, you our Guru has declared, and we are desirous of realizing that Atman and for this purpose we approached you and observed 32 years of Brahmacharya Deeksha and then the teaching starts in the next mantra in this particular section which we will talk about in our next class. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.