Chandogya Upanishad Lecture 111 on 14 June 2025

Full Transcript (Not Corrected)

Oṁ jananīṁ śaradāṁ devīṁ rāmakṛṣṇaṁ jagad-gurum pāda-padmetayōśritvā

praṇamāmi-mohurumō

Oṁ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrutra-mathu bala-mindriyāṇi ca sarvāṇi

sarvam brahmau paniṣadam māham brahma nirākuriyām

mā mā brahma nirākarot anirākaraṇam astva nirākaraṇam me astu

tadātmani nirate yau paniṣadsu dharma te mai santu te mai santu

Oṁ śānti śānti śānti āre āre Oṁ

Oṁ 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 who am engaged in the pursuit of the self

may they repose in me

Oṁ Peace Peace Peace s be unto all

we are studying the fourth mantra of the seventh section of the eighth chapter of Chandogya Upanishad

which is very aptly called Prajapati Indira Samvadha so far what did we see in this section seven as we discussed earlier

the real knowledge of brahman is being taught by Prajapati until now it is all preparations

Prajapati once proclaimed that he who realizes the atman or the brahman he attains everything and then both the gods and the demons came to know through other people such a declaration was made

and they decided we want to get all our desires fulfilled we want to be mortal, we want to have all our desires fulfilled,that means for eternity we want to live and be happy

so as I mentioned there were two sorts of people the persons who are endowed with spiritual qualities and people who are endowed with very worldly qualities

so the first type of people that is called Devas selected Indira as their representative

and from the other class of people a person named Virochana was selected

both of them came to Prajapati and he knew about that he asked them you have to live for 32 years observing Brahmacharya Deeksha

and they did it then the teaching started after 32 years when they came to him

now probably you may be ready I am not sure but I will start my teaching

what is the first teaching go and look at your own reflection in the other person's eye

called Akshipurusha so this teaching of Prajapati actually progresses in four stages

the first stage is that whatever you see in this world whenever we are completely identified with the body and mind

and both the body and mind are completely functional that is called the waking state

and this waking state is experienced by us and such a person is called Vishwa

but herein such a person is called Akshipurusha Akshi means eye

Purusha means that which is obtained, gathered, reflected

which means the eye represents all the five sense organs

that means the physical world when we are identifying with the body

we identify everything we experience with this gross body but the peculiar methodology Prajapati had adopted

first he instructed them go and look at yourself in each other's eye and of course they were near enough

they carefully observedthe eye becomes like a mirror and when they observed

they saw a part of their own bodies reflected therein and they come and said

yes we have seen Prajapati now declared so So this reflected it is this reflected

a reflection in the eye of each other or in the eye of anybody is also called

shadow Purusha shadow reflection shadow or shadow shadow person

Akshi person they are all same reflections

and this is Atma this is what I have declared that particular Atma

and it is Amrita it is deathless, changeless abhayam, fearless

and then Etat Brahma this is that Brahma

Atma, Brahma are equated both are fearless and immortal

and by knowing I am that Akshi Purusha who is the Atman

I am that Chhaya Purusha who is the Brahman this Atman is the Brahman

whoever realizes it he will attain any desire he has will be fulfilled

world, any world means the object of experience is called world

so wherever we go we experience something

that experience depends upon our capacity of the mind a happy person becomes

even more happier sometimes or less happy in some other places

so everything depends upon our perception what we think of ourselves

and that is what our identity so this reflected being called

Chhaya Purusha, shadow person or also called Akshi Purusha also called Vishwa

all these are synonymous that is the Brahman now what were the epithets

this is your Atma this is yourself and yourself your Brahman and this

Brahman is Amrita and Abhaya and Ananda Swaroop that should have

shaken them up because apt, fit disciples are have to go through three

stages, the hearing stage, the deep thinking stage and the realizing stage

these people they heard it but they did not understand

they thought this reflection is Amrita and Abhaya even the reflection

it is changing from reflecting medium to reflecting medium

from time to time from place to place so it also differs according to who is standing in front

of the mirror etc had they thought a little bit they would have understood it

no, they have taken this Chhaya Purusha reflected body as the Atma

they should have known better even after 32 years what were they doing

they were supposed to develop by doing Karma Yoga Chitta Shuddhi

Chitta Ekagrata Manana Shakti Chitta Vishal Yatha and the fitness to become

an Adhikari obviously they did not become Indra became a little bit this will come later on

but Virochana did not understand the body mistakes reflection as oneself but at least the physical body

that we should have considered as Atma so just to make sure that what Prajapati

instructed them, taught them is clearly understood these pupils Indra and Virochana

they said sir supposing we look ourselves so a big pan of water or a lake or a tank or even better a mirror

and there also we see beautifully dressed what is called reflections etc whatever is standing

in front of them will be seen exactly like that exactly now the reflection in the eye is very very unclear

but the reflection in the water is much better but the reflection in the mirror is even better

so first mistake they committed that this reflected being that is their own physical body

is Atman Brahman and it is the source of immortality and fearlessness and full of joy

but they did not think over it so body is changing reflection changes

so when the body itself is changing how can the reflection be static

permanent immortal because earlier he said Satyam Gnanam Anantam Brahma so we have seen

in the sixth chapter Sat pure existence is Brahman in the second chapter pure Brahmananda or Poornananda

that is that aspect was discussed in this here they should have known this knowledge they should have

had this one the knowledge is going to come he is trying to teach Prajapati is going to teach and he gave specific

measurements Pramanas it should be immortal and it should be also fearless and it should be full of joy

so how can the physical body let alone the reflection it is changing it is a birth it has three

limitations as we discussed earlier time limitation space limitation as well as object limitation

but these people did not understand to make sure that they understood Prajapati's Guru

teachings properly he said suppose we look ourselves into a large pan of water or even better we look

ourselves into a nice mirror let us give concession maybe a big new mirror which of these are

are these three reflections one and the same are these three reflections are the same Atman same Brahman

same characteristics immortal and fearless and full of joy this reflection that which is seen being reflected in

waters Apsu means waters Adarsha and that which is reflected in a mirror Adarsha means mirror

that's why we say the English word ideal the Sanskrit word for that ideal is Adarsha so Sri Ramakrishna is the ideal

Adarsha means what so I should look into the mirror of Sri Ramakrishna holy mother Swami Vivekananda

means let me mold my life according to how they lived they acted they reacted etc which one are all the three Atmans

or which one is the real Atma and then what did Prajapati say Prajapati said all the three reflections they are the same

Prajapati's teaching was the person which is seen in the eye is the Atma and then he added this is immortal

fearless this is Brahman Indra and Virachana then just to make even more certain to be certain asked about the one

perceived in water and in mirror Prajapati said Brahman himself is perceived Atman itself is perceived in

all these reflections what did Prajapati mean Prajapati meant that the pure inside the eye

means not the reflection but that pure consciousness with

which the eye is representative of the entire body as well as mind complex so without which the body

mind cannot function that pure consciousness is what is meant by Atman or Brahman by Prajapati

however Indra and Virachana mistook the reflected image in the eye so this understanding shows us clearly their

lack of pure intellect or the impurity of their minds so what Prajapati meant was mistaken for the

body or the reflected self so that is what the teaching is there how do we know

this Atman this Brahman this which is also called Chaitanyam or Turiyam it is first of all it is

beyond the Triputi Pramatru Pramana Prameya it is beyond that beyond knowledge object of knowledge

and the no airship and this Chaitanyam or Atman is not limited by space time or object

Desha Kaala Vastu Paricheda Vahidaha neither did it have any differences like different species

same species differences within the same object Sajatiyya Ijatiyya Sugata Vredha that is what

Brahma wanted to teach so in our Mandukya class we have seen Gaudapada he uses four words

Vishwa for the body mind complex in the waking state that is that Chaitanyam associated with

body mind experiencing the waking state is called Vishwa same Chaitanyam bereft of the body and external

world purely the subtle mind experiencing the same world Sukshma Prapancha through Sukshma Sharira is called

Taijasa same one in deep sleep experiencing in Sushukthi is called Prajna and the pure consciousness without

these three associations is called Turiyam Vishwa, Taijasa, Prajna Turiyam and to make it clear he said

Chaturtha Avastha that is the fourth state but Prajapati is now using three different words fourth word is the same

so for the Vishwa he substituted the word Akshipurusha, for Taijasa he substituted Swapnapurusha

and for Prajna he substituted Suptapurusha deep sleep sleep self, dream self waking self, Turiyam of course

the fourth he cannot change Uttamapurusha, Chaitanyam Atman, Brahman everything is the

same so this was the teaching and with that the fourth mantra is over so for these people

they wanted to be clear so whatever be the reflecting medium like water or mirror or a

finely polished granite stone and what we see that means that which is reflected through the

reflecting medium that is the physical body is that the Atman he said yes that is the Atman

so now we have to understand clearly why did Prajapati did not say no no no you are mistaking my teaching

he should have corrected but in one way Prajapati is absolutely right also so for there are two reasons

why he did not correct the first reason just now I have given so after realization everything is Brahman only for a good

person everything is everybody is good everything is good for a evil person everyone everything is evil

so from one point of view Prajapati said sarvam khalvidam brahma but that did not appeal to these people or they did not understand it

but then Prajapati said now I have given my teaching let them go and do manana

shravana is over let manana be done so until there comes the question did we understand correctly I think we did not understand how can

this physical body be Atman Brahman which is all the time it is changing it is subject to six fold changes it is subject to birth and death

and all the time we are suffering from something or other either unfulfilled desire or dissatisfaction or pure suffering everything how can that be

Atman or Brahman they should have thought about it then we have to understand it properly they should have come back so what did they do

they did not do that so Prajapati cannot correct this illustrates a great truth what is the truth you may be having good intention you want to preach

but unless the other person is ready you will not be able to understand so Ram Krishna used to say there are three types of disciples first class

disciples immediately understands then there is middle type of a little less intelligent disciples pupils they are called intellect that is it takes

time but they will understand but the third type of people it is the moment they go they misunderstand completely so that is

what is called banana intellect banana leaf banana intellect etc etc so Prajapati wanted them now you heard it go on meditate upon it

think deeply then come back so that is the purpose he said so he said yes it is the same it is the Atman your physical

body is the Atman then what happened with this the seventh section is over we are entering into the eighth section Prajapati

prepared now an experiment and so he said bring a large vessel and look into it and then there is the eighth section starting like that but they already

asked that question no he wanted to teach them something a little bit new so they brought as instructed a big pan full of water and then he instructed

them look at your reflection in the water both Indra and Viruchana looked at their reflections confirming their belief that the shadow body Chhaya Purusha

was the Atman and there was no doubt about it Prajapati after they looked themselves into the reflections in that big pan of water asked them so you

did you look yourself into that pan of water yes sir and then what did you see they said they saw complete replica of the body from hair to fingernails

clear as their

own bodies so

if a person looks

whatever way he is

he is dressed with

dress without dress whatever

type of dress young or

old if the reflecting

medium is okay they

will see the same thing reflected

there now Prajapati

wanted to teach them

a lesson so he said

very good very good now

go back

into the what is called green room

put on wonderful

dress dress yourselves

very well and

come back so dress well

put on good cloths ornaments

everything

and then come back so

they replied they came back

and said yes sir we are

now ready for your instruction

and now look at yourself

in the same pan of water

and they looked again

before they were

not that well dressed now

they are completely dressed

and then they said what do

you he asked what do you see

and then he said that

whatever our cloths

what we have put on just now

our hair how we

combed and decorated ourselves

with flowers etc

the ornaments we are wearing

the smiling faces we

are looking because

whenever we dress well

after bathing dress ourselves

well put on ornaments

you will observe

a change for the good

that's what happened so the purpose

of this experiment was

for Prajapati to demonstrate

that the Chhaya

body is Savikara

it is changing

previously you didn't have

good dress now

the reflection is showing

good dress that means whatever

if you are young you will see

your reflection young

if it is middle aged middle

aged if you are old

old and if you

are blind you will

not see anything if you are

lame your reflection will also be

lame that means

all these changes

and I told you earlier

Atma is beyond all

limitations

changes changeless

satyam he wanted

to clear you see

you observed the difference in

your reflections so that

reflection was different this

reflection is different and

tomorrow if you put on some

something else that reflection

will be different and that which is

changing all the time

how can that be Atma

so this reflection

that you see is called

Savikara changeful

appearance in contrast

the true Akshapurusha

that is the Chaitanyam

behind the eyes behind

all the sense organs

behind the entire body

behind the mind

it is Nirvikara

indestructible

Amrita Swabhava

because whether a person

is in the waking state

dream state dreamless state

or no state he is the

pure Chaitanyam only

Vijapati hoped

that this second experiment

this observable change in

the reflection perhaps

would lead them to question

how a changing shadow body

could be the unchanging nectar

like Akshapurusha

however the two pupils

that means all the people

of whom they are representatives

their intellects were not

subtle enough to grasp this

deeper implication but

they remained with their convictions

absolutely believing

what they understood is

right so this is

Budhashara

Atmanam Avekshya

Atmano na Vijanitha

Tanme Prabhrutam Iti

Tauha Budhashara Ave

Avekshaam Chakraate

Tauha Prajapati

Vacha Kimpashyata Iti

Tauha Uchadu

Sarvam Eva Idam

Avam Bhagava

Atmanam Pashyama

Aaloma Bhyaha

Anakhe Bhyaha

Pratirupam Iti

Pratirupam Iti

Pratirupam Iti

Pratirupam Iti

Pratirupam Iti

Peter W청ora

Pratirupam Iti

Pratirupam Iti

Prajapati

What do you see

now they said O

venerable Sarvproblema

we see the self of ours

is a reflection in its fullness

They did not ask any further question. This was the first experiment. I am only reading the Sanskrit.

The second mantra goes like this which the gist we already saw. Now you dress yourself and come and see yourself.

Looking at them, the Prajapati said that

शादु अलंकृतु शुवसनु परिश्कृतु गूत्वा उदशरावे अवेक्षाथाम इति

So the Prajapati said, now being well adorned, well attired and clean, look into the plate full of water.

Both of them, they must have gone, taken bath and dressed well, decorated themselves well, even with Chandana and garlands etc., sandal paste etc.,

Becoming well adorned, well attired and clean, look into the plate full of water. This is the second time.

To them Prajapati said, what do you see now? तव्हु उचत्वु. This is mantra seven we are entering.

तव्हु उचत्वु यता येव इदम आवाम भगवह साधु लंकृतु सूवसनु परिश्कृतु

येव मेव इमाव भगवह साधु लंकृतु सूवसनु परिश्कृतु विति

येष आत्मेति हव वाज्य येतद अमृतम अभयम येतद ब्रम्हेति तव्हु शाम्तः रद्यव प्रभ्भुरजतु हो।

So they said, O Venerable Sir, just as we are thus well adorned, well attired and clean.

So also, O Venerable Sir, are these two reflections well adorned, well attired and clean.

This is the Self. This is immortal. This is fearless. This is Brahman.

After hearing this teaching, they went away from the presence of the Prajapati to their own places with Shanta Hrudeva,

with completely peaceful, satisfied, contented minds and hearts.

Earlier we used one word, Udasharava. Udasharava means a big fan of water.

In the third mantra, Tauha Puja Tuhu. So Prajapati asked them,

Now go and take bath, be clean and put on good dress, beautiful dress and attire yourselves with garlands, with lot of ornaments.

Come and again look into that fan of water and then tell me what you see.

And then they replied, Tauha Puja Tuhu. They said this. They replied thus,

Yatha Eva Idam Avam. Exactly as our bodies are.

Bhagavaha, O Lord, that is to say Bhagavan, Sadhu Alankuru Tau.

Our reflections also are appearing well on what is called attired, ornamented, beautiful dress, very beautiful looking,

as the bodies are well dressed, ornamented with ornaments and garlands etc.

Eva Meva, exactly in the same way,

Imau Bhagavaha, Sadhu Alankuru Tau, Subhashanau Parishku Tau.

Our reflections are also exactly the same and they were expecting.

Now is this the Atma that you have been teaching, wanted to teach us?

Yes, yes, yes.

Yes, this is exactly your Atma.

Etat Amrutam is immortal, Avayam, fearless. Etat Brahma.

So your reflection and that which is reflected, that is the physical body, that is the Atma.

Physical body, physical world, that is the Atma.

Etat Amrutam, that is the immortal, that is the fearless and that is the Brahman.

And then hearing this, they were confirmed in their false belief.

With completely satiated, peaceful and contented minds, probably selling with pride,

we understood this Atman, they returned back, they were going back to their own places so that they can teach about the other people.

So that is what had happened.

Dajapati, why did he repeat the second experiment?

He thought that the previous instruction and thought that by pondering over the definition of the self, of the person in the eye

and with the help of reasoning in connection with the water pan, perhaps they would be able to discriminate and understand the true import of his words

and so he allowed them to go.

Now we enter into the fourth mantra of this eighth section.

Prajapati's disappointment, seeing them Prajapati was very much disappointed.

So Prajapati observing them leave from a distance was distressed, a saddened.

He realized they were departing without properly understanding the self and without attaining the self.

First we have to understand properly, then we have to strive gradually to attain that self and one day we realize attaining the self means what?

Cognitively to know I am that Atman, I am that Brahman.

So what was telling? Tauha anviksya prajapati uvaja.

Looking at them sadly, unhappily departing without understanding what he taught and with their own understanding that the physical body

and whatever is experienced through this physical body, that is the self, especially the physical body.

So sadly Prajapati muttered to himself, what did he say? Anupalabhya atmanam.

Ananuvidya atmanam vrajataha.

So these two pupils departing thus, Anupalabhya, they have not realized atmanam, realization is far away.

Ananuvidya atmanam, they have not even understood what is the real nature of the atman.

Vrajataha, they are going away.

Alas, they are going away.

Yataraha, whosoever, not only at that time, whosoever in future also and in the past also,

etad upanushadah bhavishyanti. Anybody who are like this Indra and Virochana and what they understand, they think they understand this upanishad.

What they understood becomes their ideal in life. They try to put it into practice and they also preach it to others.

And this is called their upanishad, not Vedopanishad, but Asurya Upanishad or Indra Upanishad,

Virochana Upanishad or human beings Upanishad or Charvakas Upanishad.

Upanishad means that which makes me very happy, that knowledge that is called Upanishad.

bhavishyanti devahava asurahava te para bhavishyanti ti

Whether they are gods, good people or even spiritual people, asurahava, even demonic people.

Earlier I told you, demonic people means those who are endowed with unspiritual qualities.

devah means gods, means those who are endowed with auspicious spiritual qualities.

Even they, if they do not hear properly and cogitate, think deeply and slowly practice spiritual disciplines and progress

and attain realization, I am that Atman, I am that Brahman.

They should experience, I am immortal, I am fearless, I am full of bliss.

I am sat, I am chit, I am ananda, I am satyam, I am jnanam, I am ananda.

devahava asurahava, anybody doesn't matter, te para bhavishyanti ti, they will have to suffer.

para bhava means they will incur insults, that means, here it means they will have to suffer like anybody, any ignorant person.

So this is what it means, he exclaimed within himself sadly because 32 years he lived with them, they lived with him and they must have served him.

He became like a father or mother and definitely when the child doesn't understand, any parent feels sad, bad, unhappy.

So I got to speak of Guru. When Sri Ramakrishna met Swami Thiranjanananda and Thiranjanananda was deep into what you call invoking the spirits etc.

Then Sri Ramakrishna, next time when Thiranjanananda Swami approached Sri Ramakrishna, Sri Ramakrishna ran and embraced him and said,

My child, time is passing, when are you going to realize God? And then he said, those who think of the spirits etc. they become spirits and the words were so effective.

Thiranjanananda, forever he came out of that what is called invoking the spirits etc. So Prajapati felt sympathy for them.

Now what happened to Virojana, that is being described in this fourth mantra. As what happened, Virojana understood that reflection is nothing but our own physical body.

He understood that this physical body to be the Atman, to be immortal, to be fearless and he went happily back without any deeper thinking.

And he said, I realized Atman, this body is the Atman, I am that body. He started preaching accordingly.

And because of this doctrine of the demons, even today people say of one who is not a charitable person, a miser and has no faith and does not perform sacrifices, oh he is a demon.

That is why this is called a doctrine of the demons. This is called the doctrine of the materialistic person or those who do not believe in afterlife, after world, after loka or in dharma or in satyam.

So these are called what we call materialistic people. So such people are called demons about whom Bhagawan Krishna had graphically described in the 16th chapter.

So 16th chapter we get it. So even today people who are selfish, who do not care for others, who do not love anybody else, they don't even love their own family members.

All that counts is they love temporarily so long as any object, any person caters to their selfish pleasure even for a short time.

Just as we all do it, a sweet is very nice when you are experiencing. But the same sweet will be abominable, hateful when our stomach goes bad, our mind is worried, etc.

So in other words they are called asuras. Asura means one who identifies with body and sense organs and revels in fulfilling, getting pleasures and in trying to avoid and whatever means is necessary by trampling others,

killing others, attacking others and trying to possess everything belonging to the others. And this is what we see too much nowadays even among our devotees. Such a person is called asura re dima.

So these demons adorn the body, even of the diseased body, with enjoyable things, cloths and ornaments like Egyptian pharoahs used to do, thinking that by this they will go to others.

They will go to other world also, there also they will continue. So they will kill horses, animals, they will kill servants to serve them and how many people have to die because their owner has to die.

And this is the gist of the 4th mantra in this 8th section.

So Virochana, satisfied in his heart, went to the demons, thinking that by this they will go to others.

So Virochana, satisfied in his heart, went to the demons, thinking that I completely understood what is Atman, I have knowledge of the Atman, this body is me and this body is the Atman, I am that Atman.

He started preaching, he became the guru to all the asuras. What did he preach? He started preaching that here the bodily self means body alone is to be worshipped, the body is the self, it is to be attended upon, serve it in every way.

By worshipping and attending upon the bodily self one obtains both worlds, this world as well as after death if any other world is there. This is called Asura Darshana, Virochana's Upanishad, the philosophy of the asuras.

So Virochana went and started preaching them, completely satisfied that I know the Atman now and then he went and started preaching. That preaching is called Upanishad, not only Vedanta Upanishad but Virochana's Upanishad, materialistic philosophy.

Atma eva iha maha, maha means greatest, atma that is this body is the Atma, this body is the greatest, ya atma paricharya yaha atma, this has to be served.

Atmanam eva iha, in this world, Atmanam eva, this body alone, Mahayan, whoever glorifies and considerates it the only reality, Atmanam paricharan, go on serving the body from birth to death, what happens, what is the result?

He will be a happy person, in this world and after death also. And then this world as well as that world, if there is any world. We do not understand how this materialistic person called Charvakaas, how they believe that there is other world.

Because the Charvakaas philosophy says that once this body is gone, vasmibhutasya asya dehasya punaha agamanam utaha, once the body is gone to ashes, burnt to ashes, where is the question of its coming?

There is no other world, renam kritva, therefore even if you have to borrow money, take, use your credit card and enjoy first and if you die you need not pay because the insurer cannot get anything because you are dead.

This Upanishad is called Asari Upanishad, unfortunately that is what happened. And seeing that one Prajapati said, we saw earlier, looking at them Prajapati, he mulled, said to himself, they are alas, they are going away without retaining the self, without realizing it and on the contrary, completely misunderstanding the body to be the Atman.

And whoever holds to this teaching that the body is the self, be they gods or demons, will suffer in this world, in the other world, in all the worlds.

Tasmadapi yad hiha adadhanam asraddha dhanam ayajamanam ahuhu asuro bata, ithyasuranami esha Upanishad, tretasya sariram bhikshaya vasanena alankareneti samskurvanti, ithenahi ammum lokam yeshyanto manyante.

Therefore even today in this world, regarding a man who doesn't practice charity, who has no respect for the Vedas, for the elders, for the good people, for morality, for Dharma, and who doesn't perform any pujas, sacrifices, any good actions, they say alas, he is demonical because if a person doesn't do these things, he will be doing the opposite things.

There is no such thing called neutral state. I will not do good things, but I will not do bad things also. A person who lives this kind of life, I will not do good things, I will not also do bad things, is a very, very advanced person in life.

So such people, they don't care for religious activities, for dharmic activities, and as a result they do all sorts of wicked things, demonic things that is going on all over the world now, and looking at them people say, he is not a human being, of course he is not God, but he is a demon.

So what do these people do? Like these Egyptian pharaohs etc. So they believe that there is other world, even though they say there is no other world, they deck the body of the departed man with things of enjoyment, clothes, decorations in this way, and they think this person will wake up somewhere in the other world,

and he will not miss whatever he has been accustomed to, that is what they thought about him. So this is the important thing, those who ever think that the body is the self, they are called asuras.

Body means nothing but sense organs, and sense organs means they continuously strive to fulfil all the desires of the sense organs, that means all the body they try to dress well, and they eat nice things, in every way they try to enjoy this world as much as possible, but there is a problem.

What is the problem? Even the richest person is subject to aches, headache, stomach ache, body ache, rheumatism and so many other things, that is one.

What about mind? He who is completely immersed in the physical world, he is also subject to endless worries etc., so both ways there is no way they can be very happy, but they believe wholeheartedly that this is the way to happiness, such a person is what is called a materialistic person,

and this Virochana belongs, and whoever follows this materialistic philosophy, hence forward that person will be called, he is the descendant of Virochana.

Now in contrast to that, what happened to Indra, which there are three stages, then the Prajapati is taking him to the highest knowledge, thereby at the end Indra became the Noira Brahman or what is called Brahma Gnani,

and he enjoys all the promised things, Amrutam, Abhayam, Anandam, we will discuss this subject in our future class.

Sri Rama Krishna.