Chandogya Upanishad 4.4 Lecture 134 on 31 August 2025
Full Transcript (Not Corrected)
Opening Invocation
ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :
Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः
श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि।
सर्वम् ब्रह्मोपनिषदम् माऽहं ब्रह्म
निराकुर्यां मा मा ब्रह्म
निराकरोद निराकरणमस्त्व निराकरणम् मेऽस्तु।
तदात्मनि निरते य उपनिषत्सु धर्मास्ते
मयि सन्तु ते मयि सन्तु।
ॐ शान्तिः शान्तिः शान्तिः॥
oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ
śrotramatho balamindriyāṇi ca sarvāṇi.
sarvam brahmopaniṣadam mā’haṃ brahma
nirākuryāṃ mā mā brahma
nirākaroda nirākaraṇamastva nirākaraṇam me’stu.
tadātmani nirate ya upaniṣatsu dharmāste
mayi santu te mayi santu.
oṃ śāntiḥ śāntiḥ śāntiḥ
Translation
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. Om. Peace. Peace. Peace be unto all.
Introduction to the Story of Satyakama Jabala - Chandogya Upanishad Commentary
We have just completed the story of Samvarga Vidya through the story of Raikava teaching to a great king called Janashruti. And next, the Chandogya Upanishad 4th chapter from the 4th section to the 8th section - six sections - one of the most popular and extraordinarily meaningful stories is said. And it is so revealing that even Swami Vivekananda had commented upon it.
This is the story of Satyakama Jabala. The very name "Satyakama" means "one who is desirous of only truth" - Satya. Jabala because his mother's name was Jabala, so he came to be known as Jabala.
How beautifully these Upanishads tell us these stories in order to not only make the teaching easier but with such profound depth. We have to meditate on each part of it. And Swamiji was so taken up with this that in his Practical Vedanta, I think in the second part, he gives this story.
Swami Vivekananda's Narration
I am going to read out that story from the mouth of Swami Vivekananda:
"I will relate to you a very ancient story from the Chandogya Upanishad which tells us how knowledge came to a boy. The form of the story is very crude, but we shall find that it contains a principle.
A young boy said to his mother, 'I am going to study the Vedas. Tell me the name of my father and my caste.' The mother was not a married woman, and in India, the child of a woman who has not been married is considered an outcast. He is not recognised by society and he is not entitled to the study of the Vedas.
So the poor mother said, 'My child, I do not know your family name. I was in service and served in different places. I do not know who your father is. But my name is Jabala and your name is Satyakama.'
The little child went to a sage and asked him to be taken as a student. The sage asked him, 'What is the name of your father and what is your caste?' The boy repeated to him what he had heard from his mother.
The sage at once said, 'None but a Brahmin could speak such a damaging truth about himself. You are a Brahmin and I will teach you. You have not swerved from truth.' So he kept the boy with him and educated him.
The Unique Teaching Method
Now come some of the peculiar methods of education in ancient India. This teacher gave Satyakama 400 lean, weak cows to take care of and sent him to the forest. There he went and lived for some time. The teacher had told him to come back when the herd would increase to the number of 1000.
After a few years, one day Satyakama heard a big bull in the herd saying to him, 'We are 1000 now. Take us back to your teacher. I will teach you a little of Brahman.' 'Say,' answered Satyakama.
Then the bull said, 'The East is a part of the Lord. So is the West. So is the South. So is the North. The four cardinal points are the four parts of Brahman. Fire also will teach you something of Brahman.'
Teaching from the Elements
Fire was a great symbol in those days. Every student had to procure fire and make offerings. So on the following day, Satyakama started for his Guru's house. And when in the evening he had performed his oblation and worshipped at the fire and was sitting near it, he heard a voice come from the fire.
'Oh Satyakama!' 'Speak Lord,' said Satyakama. (Perhaps you may remember a very similar story in the Old Testament - how Samuel heard a mysterious voice.)
'Oh Satyakama, I have come to teach you a little of Brahman. This earth is a portion of that Brahman. The sky and the heaven are portions of it. The ocean is a part of that Brahman.' Then the fire said that a certain bird would also teach him something.
Satyakama continued his journey. And on the next day, when he had performed his evening sacrifice, a swan came to him and said, 'I will teach you something about Brahman. This fire which you worship, oh Satyakama, is a part of that Brahman. The sun is a part. The moon is a part. The lightning is a part of that Brahman. A bird called Mudgu will tell you more about it.'
The next day, next evening, that bird came and a similar voice was heard by Satyakama. 'I will tell you something about Brahman. Breath is a part of Brahman. Sight is a part. Hearing is a part. The mind is a part.'
The Teacher's Recognition
Then the boy arrived at his teacher's place and presented himself before him with due reverence. No sooner had the teacher seen this disciple than he remarked, 'Satyakama, thy face shines like that of a knower of Brahman. Who then has taught thee?'
'Beings other than men,' replied Satyakama. 'But I wish that you should teach me, sir. For I have heard from men like you that knowledge which is learned from a guru alone leads to the supreme good.'
Then the sage taught him the same knowledge which he had received from the gods. And nothing was left out. Yeah, nothing was left out."
Swami Vivekananda's Interpretation
So that is the story Swamiji narrates. Then he gives his interpretation:
"Now, apart from the allegories of what the bull, the fire and the birds taught, we see the tendency of the thought and the direction in which it was going in those days. The great idea of which we here see the germ is that all these voices are inside ourselves.
As we understand these truths better, we find that the voice is in our own heart. And the student understood that all the time he was hearing the truth, but his explanation was not correct. He was interpreting the voice as coming from the external world while all the time it was within him.
The second idea that we get is that of making the knowledge of the Brahman practical. The world is always seeking the practical possibilities of religion, and we find in these stories how it was becoming more and more practical every day. The truth was shown through everything with which the students were familiar. The fire they were worshipping was Brahman. The earth was a part of Brahman and so on."
This is the quotation from Swami Vivekananda.
Analysis of Satyakama's Mother's Character
Now, the significance of the Satyakama Jabala story. I will also discuss from another viewpoint the interpretation of what the mother of Satyakama Jabala said when she was asked, "What is my father's Gotra (lineage, name of the lineage)?" I will give my own thoughts along with Swamiji's thoughts.
The story of Satyakama Jabala found in the Chandogya Upanishad is significant for its emphasis on truthfulness and character over social status. It teaches that a true seeker of spiritual knowledge is defined by their sincerity and dedication, not by their birth or lineage.
First Point: Truthfulness is the Mark of a True Seeker
This is my interpretation of the mother of Satyakama's character. When we look at how Swamiji literally translated when Satyakama approached his mother:
"Oh mother, I desire to learn about Brahman, about spiritual practice. I want to be a Brahmachari. I want to live with a teacher because the tradition dictates that any knowledge should come only from a traditional teacher. So I would like to go. In those days, the teachers would ask from which Gotra you have come, from which lineage you have come."
Why were they asking? Because in those days, Brahmins were taught. Even Kshatriyas were also taught. But that is not the confinement. Later on, we see in the Puranas, especially Markandeya Purana, the Vaishya was taught the same truth. So Raikva, the king and Samadhi, the merchant, businessman - both of them were taught this Brahma Vidya. Only the Rishi Sumedha did not use the word Brahman. He used the word, the Divine Mother, Shakti. And that is the word he used.
And we have to remember Sri Ramakrishna's often uttered truth: "Brahman and Shakti are one and the same. What others call Brahman, I call it as Shakti." Shakti, Saguna Brahma, Ishwara - these are synonymous words. We have to understand it.
The Mother's Truth-telling
So what was Swamiji's interpretation? Because that is a literal translation of what the mother of Satyakama had told about herself. Now what struck me when I read is this: the character of the mother of Satyakama.
The son went and asked, "To what lineage (Gotra means lineage) do I belong? Oh mother!" And what did the mother do? Did she create a lineage? "Oh, you belong to this Gotra?" No. She told exactly the same truth. The same, absolutely.
"I was very busy and I was serving in your father's household. And I was so busy, I had no time. Maybe I was shy also to ask which Gotra. But I was totally dedicated to his will. Whatever he wants..." She did not say that. But when Satyakama Jabala approached his guru Gautama, then he asked, "To which lineage do you belong?" Satyakama repeated exactly the same answer that his mother had given.
And then immediately the teacher says, "Such a harsh truth that a child doesn't know who his father was, what lineage he belonged to - but that harsh truth can be told, will be told only by a Brahmana." What was he telling? Anybody who tells truth alone is a Brahmana. Not that every Brahmin may not tell the truth. We don't know. Nowadays, of course, it is completely absent. Even in the olden days, there will be some Brahmins - if it can harm them, they might tell they are not Brahmins. Or others might tell we are Brahmins not being Brahmins.
The Example of Karna
If you recollect the story of Parashurama's famous disciple Karna. Karna was a Kshatriya. He did not, of course, know that he was a Kshatriya. He knows that he was the son of a charioteer. And a charioteer always belongs to one of the lowest castes. But he had tremendous intelligence, capability and desire to surpass in archery because his Kshatriya samskara is provoking him.
Then he approached Parashurama. And Parashurama asked - because he would not like to teach to Kshatriyas. Because Parashurama's main purpose is to annihilate all these ruling classes. Because so much damage they had done. His own Parashurama's father was killed. So he killed the race of Kshatriyas. It is said 21 times. Again and again. Later on, of course, he stopped everything.
So Karna told a lie: "I am a Brahmana. And I belong to your Gotram only." So Parashurama was pleased: "Oh, somebody who belongs to my Gotram." Then immediately started teaching. We know the story. I don't want to prolong it. But what is meant is: Karna was very sincere, but he lied. So he cannot be a Brahmana.
But here Satyakama had told the truth exactly repeating the words of his mother. And as soon as Gautama heard it - the teacher of Satyakama Jabala - he said, "Whoever can utter such a truth, he cannot be anybody else excepting a Brahmana."
The Mother Must Be a Brahmani
Now, why did I bring up this incident? Because as soon as Satyakama approached his mother: "Mother, I desire to be a Brahmachari." Naturally, my teacher will ask - he was very intelligent, he knew - "So please tell me all the details." And she told the truth. And therefore we have to understand: is she a Brahmin or not? She must be a Brahmani, because she told the truth.
Why am I telling that one? Whoever doesn't tell the truth, such a person is called non-Brahmin or Shudra. It doesn't matter. If the teacher can certify Satyakama - because you told the truth without fear or without being ashamed, openly - "then such a harsh truth cannot come from the mouth of anybody else excepting a Brahmana." So whoever follows truth, thinks truth, speaks truth, and observes truth - we will see it in the life of Satyakama Jabala - he is a Brahmana.
And if he is a Brahmana according to the teacher's certificate, the mother of Satyakama Jabala must be a Brahmani only. If she was a Brahmani, how could she marry somebody who is a non-Brahmin? She must have married a Brahmana. She must have married when she was young.
Marriage Customs in Ancient Times
And in those days, the daughters-in-law were married even in those days earlier for the simple reason that they will have to get adjust, get accustomed to observe the traditions of the father-in-law, mother-in-law - that means the husband.
Rani Rashmani was born in the family of a fisher woman or Kaivartaka. And her father was one of the greatest devotees of Ramachandra, Sri Rama, like Sri Ramakrishna. The difference is Sri Ramakrishna was a Brahmana - Khudiram was a Brahmana - whereas this was a Kaivartaka, looked down in society. Fisher woman's family, they said. But it is... they were not doing fisherman's job. They were doing something else. Anyway.
So she was a worshipper of Divine Mother - Shakta family. But she was married also very early, perhaps at the age of nine. That was the time when Rajachandra had seen her playing with other girls on the banks of the Ganga. So immediately he said, "If at all I have to marry, I will marry only this girl." So marriage was done. She came. Then she found herself in a family accustomed to worship God as Divine Mother, as Kali.
What did she do? Immediately she adopted. And then she later... she used to also label herself "Bhagavat Dasi" - "I am the servant." And Sri Ramakrishna used to tell she is one of the Sakhis of the Divine Mother herself.
Now what is the point? The point is: earlier people used to get married, women especially, and then so that the purpose is that they will have to forget their own family tradition and adopt to the husband's family tradition. So a Brahmani will usually not marry a non-Brahmin. And then the Guru told, "Your father must be a Brahmana. You are the son of a Brahmana only." Indirectly, Upanishad doesn't prove it, but we have to understand it that way.
The Devoted Wife
So the character of the mother of such a great soul must herself be very great character - truthful character. And she was completely devoted to her husband. And she never took it into her head to ask, "What Gotra you belong? Kashishtha Gotra? Gautama Gotra? Bharadwaja Gotra? Lineage?" We have to learn a big lesson. So pure Karma Yogin. And she was so absorbed, so devoted. Because such a great soul will not be born into ordinary families.
We are born to exhaust each other's Karma. That's why the Bhagavad Gita tells so beautifully. So either a fallen or an incomplete Yogi is reborn in a very pure family - rich and at the same time spiritual family like Balarama Basu's family - or it could be pure Brahmin family like Sri Ramakrishna's family. There are many cases like that.
So what is important is to consider, to even think that she herself labels herself - the mother of Satyakama Jabala: "I am a Paricharini. I am a tireless worker." Paricharini means doesn't mean a maid servant. Paricharini means she must be a married woman. And she must be completely devoted to her husband. She must be so absorbed in discharging her duties as a devoted wife. And that is the interpretation given by Shankaracharya.
But a few points Shankaracharya doesn't bring out. But he says definitely that was a Brahmin family. She was so absorbed. And then she did not enquire. So she was simply telling, "You were born when I was completely absorbed in serving my husband. And my name is Jabala. So your name is Jabala. Your real name is Satyakama. Because you are born to me, you are Satyakama Jabala."
And Satyakama's father must have died earlier. Otherwise, she would not have been a widow. In the earlier days people used to die for various reasons. We don't know. We have no idea. What is important for us: the importance of truth.
Sri Ramakrishna's Example of Truth
Let us recollect: Sri Ramakrishna violated a family tradition in the 19th century and accepted Bhiksha (first food) after he was endowed with the sacred thread - invested with sacred thread. And then there is a tradition: only from one's own mother food has to be accepted - first Bhiksha after being invested with the sacred thread.
But there was a woman called Dhani. And she was very close companion of Chandramani Devi. But belongs to a low caste family. But they were very intimate friends, Chandramani and then this Dhani. And she worshipped Gadai because she was observing: she must be a great spiritual person. She must be extraordinarily fortunate person to witness the Leelas of an Avatar.
Even Sri Krishna's own parents did not witness because they were imprisoned. But it fell to Mother Yashoda and Nanda - father Nanda - not Devaki. So this lady was extraordinarily fortunate. And she must be really spiritual. Because Sri Ramakrishna was loved by many, but he would not tolerate unspiritual attitude. But he loved Dhani.
And why did he love Dhani? Why did Shri Ramakrishna love Narendranath? There is an illustration. Why did he love so much? Then Divine Mother gave the reply, said, "You see most manifestation, greatest manifestation of Narayana in Narendra. That is why you love him. You are loving only God. And that loving God... your love of God... you love God. That love because of God. And that God is most manifested in Narendranath. That is the reason why you are more attracted to Narendranath than to anybody else."
Dhani's Spiritual Request
So we have to understand this truth: Dhani was admired by Sri Ramakrishna. She may belong to a low caste, but truthfulness, unselfish love, and great service - these are the... every spiritual aspirant's quality. And Dhani fulfilled them: very innocent, very pure, very truthful. And she loved Gadai.
What is the point? The point is: everybody cannot love Gadai because Gadai manifests most of the godly nature. Simply seeing how beautiful Gadai was, how nicely he could sing - some people were attracted. There is no doubt about it. Why were so many people attracted to Swami Vivekananda in the west? Not only in the west. He could attract women like anything. But the women - did they understand that why they were attracted? Because they were seeing more manifestation of their own Atman in Narendranath. But they could not understand it. Why they were attracted.
So why Gopis were attracted to Krishna. He asked, "Why were you attracted?" And they themselves answered, "You are not the ordinary son of an illiterate cow-herd woman. You are the indweller within everybody, including ourselves. By loving you, we are actually loving the Atman who is within ourselves." That is the truth. And there Gopi Gita very beautifully expresses these ideas.
The Sacred Thread Ceremony
Coming back: Sri Ramakrishna was naturally loved Dhani, attracted towards Dhani. And then he... when she expressed, "My whole life's one desire is to be called the mother of Sri Ramakrishna Gadai. After his sacred thread ceremony, if I can have that Bhiksha, that boon, my whole life will be blessed." She will be floating in divine ecstasy.
Of course Sri Ramakrishna could straight away understand the truth. He could understand from the very birth. He could understand. That's why he used to mimic, imitate these pretenders, hypocrites. It is not because he wanted to derive fun. He wanted to tell that these are not truth seekers.
So without hesitation, without thinking, instantaneously, he said, "Yes, I will get my first Bhiksha." And Sri Ramakrishna was as truthful as his father. And when the topic came, Sri Ramakrishna said, "I will be very happy to be invested with sacred thread. But I have promised to Dhani that I will accept my first food from her hands only."
And the whole family raised objection. Even why did they raise? Not because they did not love Dhani. They knew Dhani very well. She was one of the close companions of Chandramani Devi. Everybody knows her character. But they did not have the courage to go against the tradition. That is the real truth.
And immediately there was a storm. "No!" Sri Ramakrishna said... Here such a marvellous truth we can derive by contemplating on the Leelas of Sri Ramakrishna. He said, "Look here..." Of course his father was not there. I do not know. Just now the thought came to me: supposing his father was there, I think he would have accepted it because he was a lover of truth. All were lovers of truth only. But the fear of society, especially community, is very strong in those days. It is the fear. Not that they did not love Dhani. If it was a secret ceremony, definitely they would have accepted Sri Ramakrishna. But they raised objection.
The Principle of Truth
Sri Ramakrishna came straight to the point: "That you want me to become a Dvija (twice-born). Then only my true Brahmin's life will start." Samskarat dvijo bhavati - there is a beautiful shloka which says: "By birth everybody is a Shudra. Through developing knowledge and Samskaras (good habits, good impressions) - truthful, rightful, devotional impressions - then only one becomes a twice born, second time born into spiritual life."
Veda adhyanat vipro bhavati - "If he studies the scriptures, acquires mastery, but in the right spirit, then he is entitled to be called as Vipra. But still he is not a Brahmana." So: Brahma janati iti Brahmanah - "Only when he realises Brahman, he will be a real Brahmana." So who is a real Brahmana? One who is realiser of God. One who realised "Aham Brahmasmi."
And if you still remember, what is the definition of Brahman in the Taittiriya Upanishad, second chapter: Satyam jnanam anantam brahma - Satyam. What is the very word? Satyam. Not Anrutam. So Ramakrishna was telling that you want to ultimately become Brahman - Brahmana by knowing Brahman. And Brahman or God is another name for Truth. Or Truth is God. Gandhiji used to say, "I do not say God is Truth. I say Truth is God." What is the difference? Emphasis. Emphasis not on God, but on Truth.
That's why Ramakrishna never deviated from Truth. So therefore he is telling, "If you want me to realise the Truth which is Brahman, I must think of Truth, speak Truth, and observe the Truth by thinking, by speaking, and by practising. What are you telling? I have already given my words. And if I don't accept it, hearing you, listening to you, obeying you - the very first act will be: I will be a follower of untruth. And how am I going to be a twice born if I am not observing Truth? Either I fulfil my promise, or I will not take this sacred thread."
Of course we know then the neighbouring Lahas, who are close friends of Khudiram, they came and said... So there are so many deviations like this. They must have cited. I would be very happy to know them actually. What examples they have cited. But we do not get any examples. And then he was permitted. And then first Bhiksha. So a beautiful song also by Swami Pratyayananda: how greatly fortunate must have been this Dhani, Dhani Kamarini, to receive the first Bhiksha, to become the Bhiksha Mata of Sri Ramakrishna himself.
Deeper Understanding of the Story
Now, coming back to our... So people are usually... don't pay attention: how great must be the character of Satyakama's mother. If the mother was not truthful, she could not have given birth to such a person who is very aptly named as Satyakama - that is, one who is a seeker of truth. So that is Shankaracharya's interpretation.
Many people misunderstand: she was a public woman. She served many people. And what happens? Supposing we take that story that she was a public woman. And then a Brahmana happened to be meeting with her. And as a result this boy was born. Now if a Brahmana is running after these kind of things, can he be a real Brahmana? If people come to know about it, he would have been outcast long back.
So the Upanishad unconsciously reveals that even great parents alone can produce great children. It is not seen that great children are born of ordinary people.
Comparison with Jesus Christ
Swami Vivekananda... he quotes a story of Jesus Christ. He was God himself. Why was he born to a carpenter? Joseph was a carpenter. His mother Mary was a very ordinary person. They were engaged to be married, but they were not yet married. And then an angel comes. What a marvellous story which tallies with what happened to Sri Ramakrishna. That is: Khudiram was told at Gaya by Gaya Vishnu, "I would wish to become your son, to be born as your son." And here Chandramani Devi, along with Dhani, went to the Shiva temple. And she found a ray of light came. And then she felt, "I am with a child." And she told frankly - she was such an innocent woman. Nothing can be hidden. And people called her mad because she tells whatever is in her mind. Sri Ramakrishna exactly did the same thing.
There was a funny story. That one day Madhur Babu, to test Sri Ramakrishna, brought a beautiful woman. Then if Sri Ramakrishna had any desire to enjoy secretly, that was the wish of Madhur Babu. Because he thought every unmarried male must become a mad person until he discharges his energy. Many people believe even today also. What did Sri Ramakrishna do? "Oh Ramlal, come and see who has entered my room." This is one incident.
Another incident - I don't remember exactly - but something happened to Sri Ramakrishna's health. And Rakhal Maharaj, future Swami Brahmananada, he was telling, "What will people think if they come to know that you have this problem? Don't tell anybody." Immediately Sri Ramakrishna shouted, "Hey, look here, Rakhal tells me not to tell anyone of you that I am suffering from this disease." Sri Ramakrishna never kept anything in his mind. Perhaps a few things he kept in his mind if he really understands that if he tells something, that will hurt, harm, damage somebody. Then only he would not tell. But a sadhu should be completely free. What is in the mind should be spoken. And such people alone will be saved.
There was a story. There was a son of a public woman. And because of her, because of him also... So one day he came and touched Sri Ramakrishna's feet. Maybe a moment of understanding came to him. Sri Ramakrishna cried out in pain because he could not bear the touch of impure people. And then, but out of compassion he said, "You go. You tell me. Confess to me. What are all the unholy things, impure things you have done?" And he could not open his mouth. Then Sri Ramakrishna told him, "You go to the banks of the Ganges. And you shout. Mother Ganga will hear you. Will purify you." But unfortunately, he was a wretched person. He was not fated. He just bent his head down and went away.
The Mother's True Character
Now what I wanted to tell here, convey: what a great character this mother of this great would-be Brahma Gnani... We will see that he has become a Brahma Gnani in future. Because a would-be Brahma Gnani would not be born unless it is a great, pure, spiritual family. We have to understand that.
So according to Shankara, she was a married woman. Her husband was a Brahmana. She got married when she was very young. And ever since she came, she devoted her whole life in the service of her husband - receiving guests, serving them. It must have been a famous family because lots and lots of people used to visit - guests, relatives, and so many other people, needy people. And she was busy day and night in serving them. So she must have got pregnant. It must never have popped into her head to ask, "What Gotra you belong?" And then at some point of time, her husband died. And she had only this one child.
That is also a great point we have to keep in mind. If she was a public woman, she could have born other children also. There were no other children. Only this particular child. She brought him up. And as soon as he grew up a little, the desire to become a Brahma Gnani arose in him. So he went and asked - he knew the tradition - "Mother, tell me what is my Gotra. That means tell me about my father's Gotra." And she told frankly, "I did not know. I never enquired. I was so busy. Then you were born." Then he repeated the same thing to his Guru. And then the Guru immediately understood the truth: only a person who tells the truth, he is a Brahmana.
The last point we have to understand: supposing... "Oh, you are telling the truth, but you may not be a Brahmana." No. The Guru tells that whoever tells the truth is a Brahmana. Not the other way round. Every Brahmana should tell the truth. But the other way round is: even if a Shudra tells a truth, he is not a Shudra. He is a Brahmana, especially in crucial matters. So this is a great point.
Three Key Teachings
1. Spiritual Knowledge Transcends Caste and Birth
In an era when strict caste rules often dictated access to education, this story shows an enlightened teacher willing to disregard a student's social background. It powerfully conveys that one becomes a Brahmin through their conduct and character, not their lineage. Not the opposite way.
2. Knowledge Can Be Attained Through Nature and Self-Effort
Knowledge cannot be obtained by a person who is devoid of self-effort, who is lazy, who is indolent. Indolent person means person who has no desire, because desire and effort are equally proportioned. So by nature he was a real Satyakama. And he put forth self-effort. How much self-effort we will see in this story.
Satyakama's journey into the forest and his instruction from natural elements emphasise that profound knowledge is not limited to formal instruction. This is what Swami Vivekananda was pointing out: that all knowledge is within oneself. Only we have to become discoverers.
A Rishi is called a Mantra Drashta. Mantra means truth - not just Omkara and other mantras. They are there, but mantra means truth. Because what is the justification? Mananath trayate iti mantrah - "That which saves." And what can save? Only truth can save. Therefore a Rishi is Mantra Drashta - a realiser of truth.
Truth is vast. So a little bit of that truth is uncovered. Truth is uncovered. Knowledge is uncovered. So
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The Discovery of Knowledge Within
So Swami Vivekananda says: "Each soul is potentially divine." And that means what? Pure knowledge is in a potential form within each one of us. When we discover it, we also become Rishis. Whatever be the type of knowledge - secular or spiritual. That's why Swamiji could tell: even if he knew, Einstein was a Rishi. Every past Indian mathematician - they were all what is called Ganita Acharyas. They were all Rishis. Called Rishis only.
So with dedication and meditation, a seeker can gain wisdom directly from the universe. That is... this is an important point. Even if a teacher is not there, intuitively, one can understand the truth.
Sri Ramakrishna's Example
What is the example? Sri Ramakrishna's first spiritual effort was not with the direction of teachers or scriptures. Because teachers and scriptures, they both go together - tradition. A Guru learns scripture from the mouth of a teacher. And Guru and scripture are one and the same.
So Sri Ramakrishna did not have neither scriptural knowledge nor Gurus. He simply prayed: "Oh mother, I want you. I want to see you. I want to be with you. I am a fool. You teach me yourself." And everything he attained - from the realisation of Saguna Brahma to the realisation of Nirguna Brahma. How do we know? Because Sri Ramakrishna himself said: "Long before these teachers like Bhairavi Brahmani, Totapuri etc. came, the mother heard my prayer and made me go even into Nirvikalpa Samadhi." So second time is going through... is almost a repetition of the first one.
That is a beautiful story. I am not going to go into it. But the point here is that all truth is within. It can come by studying a book, by seeing a poet who beautifully says: "The whole sky is reflected in a drop of dew." So when the... our mind becomes pure, intuitions come. And I will give you some illustrations also when occasions come.
3. Divine Teaching Through All of Creation
And that is what happened to Satyakama Jabala. Even if a formal teacher is not available, even if there is no one to guide, but intuition will come. And that is what happened to Satyakama. But in the form of the Vayu Devata, Agni Devata, and two other Devatas in the form of two birds, which we will analyse in our next class.
The Deeper Significance
The story reveals several profound truths:
The Universal Nature of Brahman
Through the teachings from the bull, fire, swan, and diving bird, Satyakama learns that Brahman pervades everything - the cardinal directions, the elements, the celestial bodies, and even our own faculties like breath, sight, hearing, and mind. This comprehensive vision shows that the Divine is not separate from the world but is the very essence of all existence.
The Role of Purity and Dedication
Satyakama's years in the forest, caring for the cattle with complete dedication, represent the necessary purification and discipline required for spiritual knowledge. His face shining "like that of a knower of Brahman" when he returns to his teacher shows how sincere spiritual practice transforms the very being of the aspirant.
The Integration of Natural and Formal Teaching
The story beautifully illustrates how both natural intuition and formal instruction from a qualified teacher are necessary for complete spiritual education. Satyakama receives profound teachings from the elements and creatures, but he still seeks confirmation and completion of his knowledge from his human guru.
The Power of Truth as Liberation
The central theme remains the transformative power of truth. Satyakama's unwavering commitment to truth - inherited from his mother and demonstrated in his honest admission of uncertain parentage - becomes the very foundation of his spiritual qualification and ultimate realisation.
Practical Applications for Spiritual Seekers
This ancient story offers several practical lessons for modern spiritual aspirants:
- Character over Credentials: True spiritual qualification comes from character, truthfulness, and sincere seeking, not from social status or formal credentials.
- The Inner Teacher: While external guidance is valuable, the ultimate teacher resides within. Developing purity of mind and heart allows this inner wisdom to manifest.
- Service as Spiritual Practice: Satyakama's dedicated service in caring for the cattle represents how any sincere work performed with devotion can become a means of spiritual growth.
- Truth as the Foundation: Absolute honesty, especially about our limitations and uncertainties, creates the proper foundation for genuine spiritual progress.
- Universal Revelation: The Divine can speak through any aspect of creation to those whose hearts are pure and receptive.
Conclusion
The story of Satyakama Jabala stands as one of the most inspiring and instructive narratives in the Upanishads. It demolishes artificial barriers to spiritual knowledge while establishing the eternal principles that govern genuine spiritual attainment. Through the lives of both Satyakama and his remarkable mother, we see exemplified the truth that spiritual greatness emerges from moral excellence, unwavering honesty, and complete dedication to the highest ideals.
As Swami Vivekananda recognised, this ancient story contains timeless principles that speak directly to the spiritual aspirant of any age. It reminds us that the path to truth is open to all sincere seekers, regardless of their worldly circumstances, and that the Divine wisdom which Satyakama discovered is the birthright of every soul willing to pursue it with the same dedication, honesty, and purity of heart.
Closing Prayer
ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :
Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.
May Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna!