Brihadaranyaka Upanishad Ch.2.5.1-10 Lecture 75 on 10 October 2026

Full Transcript (Not Corrected)

Opening Invocation

ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ, pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

Introduction: The Madhu Brāhmaṇa

We are studying the Madhu Brāhmaṇa in the second chapter of the Bṛhadāraṇyaka Upaniṣad. This Madhu Brāhmaṇa establishes the non‑dual truth: sarvaṃ khalvidaṃ brahma.

Apparent Diversity

All the apparent diversity – that is why you will have to carefully understand – all diversity is a wrong usage of the words. "Apparent", "as if" diversity that we experience in this universe is nothing but Brahma. The one Self appearing in manyfold names and forms.

Extension of the Maitreyī Brāhmaṇa

So this first mantra is an extension of the Yājñavalkya‑Maitreyī Brāhmaṇa, wherein he gives the advice to Maitreyī: ātmā vā are draṣṭavyaḥ, mantavyaḥ, śrotavyaḥ, nididhyāsitavyaḥ. The goal of life is to realise this infinite Brahman, therein called Ātman. And what is the way further? There must be a way to reach the goal.

The Threefold Path

• Śrotavyaḥ – equivalent to hearing – śravaṇa.
• Mantavyaḥ – ponder deeply, think over deeply. Until how long? Until every single doubt – that what we experience and what the scripture is telling through the mouth of the teacher, they alone, that teaching alone is correct; what I am thinking is wrong – there should be no doubts at all.
• Our conviction that this is the truth: "Everything is Brahman is the truth."

The Reduction of Attachment

Gross – our attachments, our likes, our dislikes, our happiness, our unhappiness, our enmity, our friendship, our attachments, and our detachments – everything slowly becomes reduced in proportion to the establishment of that faith in the teaching that everything is Brahman.

Everything Depends on Everything

So ultimately everything depends upon everything else, but everything is nothing but Brahman. And then transcend from the experience of everything to the final cause – there is only one. Even that word "one", as I mentioned, is redundant.

The Progression

So that is how we slowly progress from multipleness to unity in diversity to non‑dual Brahma. That is what this Madhukāṇḍa is trying to establish in this beautiful way – that everything is Brahman. It is like the different parts of every body. Even one single cell is dependent upon every other cell. We will explore this idea as we go on.

The First Mantra – The Fundamental Principles

So this first mantra gives us these fundamental principles. So the first mantra starts: iyaṃ pṛthivī sarveṣāṃ bhūtānāṃ madhu.

The Meaning of Madhu

Let us recollect: the word Madhu does not mean only honey. That is the popular translation. It means it is an effect. It means it is a manifestation of Brahman. Every effect that we see must have a cause.

Everything Merges into Its Cause

And you will notice this strange phenomenon: as we go on from the lowest effect to its cause, so many things become merged in it. As an example, if Pṛthivī, this earth, is the cause of everything – the living and nonliving, the mountains, the rivers, the forests, human beings, non‑human beings, the countless number of living creatures and the countless number of non‑living things – everything is nothing but the outcome of earth. So everything must be looked upon as Pṛthivī.

Annam and Prāṇa

And in Taittirīya, instead of calling it Pṛthivī, it is called Annam. Then in other Upaniṣads it is established – waters and Prāṇa, Annam as well as Pṛthivī. Similarly Jalam as well as Prāṇa. They are all established.

Cause and Effect Are Interdependent

Now we have to take note of another point. Take the example of waters. They are called Āpaḥ in Sanskrit. Now Āpaḥ is an effect. What is its cause? Agni, fire, Agni Devatā among the Pañcabhūtas.

Water and Earth

But something is called cause because it has an effect. What is the effect of this water? Earth. So Earth depends upon water as cause, and waters depend upon earth as their effect. If one goes, the other also disappears. If there is no effect, there is no cause. Similarly, if waters as effect disappear, the Agni Devatā disappears.

Including Ākāśa

So we have to go on adding this equation, including the Ākāśa. Ākāśa is the first effect of Ātman. So the Ātman is nothing but manifesting in the form of the space. But space becomes the cause with regard to the air, Vāyu Devatā. So everything is dependent upon everything else.

The Ultimate Cause Is Also a Misnomer

Then finally, even to call Brahman as the cause – ultimate cause – is also a misnomer. Because who is going to call it a cause? When earth becomes merged in its cause, which is waters, we all become merged in water. Then our identity will be "I am the waters." Earlier identity is "I am earth," and later on "I am not the waters, I am the fire." Later on "I am the air." Later on "I am the space." Later on "I am the Ātman."

I Am Brahman

No – that is a mistake, because I am the Brahman. As soon as he reached until that point, "I am the cause of all the other four things. I am the space – and who am I? I am the Ātman." So Ātman is the cause. "I am the effect." No – as soon as the space merges in Ātman – like Śrī Rāmakṛṣṇa says: when my mind becomes merged in Sahasrāra Cakra, then who is there to say "I am in Sahasrāra Cakra"? Duality completely vanishes.

For the Sake of Understanding

So, but for the sake of understanding, we have to speak with our mind: "I am Brahman." But really speaking, there would be nobody. That is the secret of Śrī Rāmakṛṣṇa saying: everything has become polluted excepting the word Brahman – because pollution is not only that which comes through the mouth. Pollution is that which even thought out by the mind – that is also polluted.

The One Reality

So there is only one reality, and that one reality is called Ātman, Brahman, God, Īśvara – by whatever blessed name you want to call it. And that Self alone is present in each and everything, living and non‑living. And in that, really there is no in or out.

God Inside, Outside, Everywhere

There is God inside me; there is God outside me. But for the sake of the intellect – if the intellect is in the lowest manifested way – then Brahman is somewhere, God is somewhere in Vaikuṇṭha, in Kailāsa. But when the same intellect progresses in understanding, jñānam, then God is inside. Instead of saying "God is somewhere outside," "God is inside me." But when we progress to the final step, God is not only outside, God is not only inside, God is everywhere.

Not Only in Vaikuṇṭha

That is why even to say "God is in Vaikuṇṭha" is a wrong statement. God is in Śivaloka, Goloka, paradise – these are all mistaken ideas. What should we say? God is also in Vaikuṇṭha. The moment we say "also," it means Vaikuṇṭha is included where God resides. So God is on earth. God is in Vaikuṇṭha. God is in between.

The Gāyatrī

Bhūr Bhuvaḥ Svaḥ, tat savitur vareṇyaṃ, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt. That is the meaning – that understanding that God alone is. "Please grant me that understanding out of Your infinite grace." That is the true understanding.

Every Other Understanding

Every other understanding is a broken understanding, broken intelligence – which means limited intelligence, limited by time, space, and object. So there is no here and there, inner and out, then and now, past and present. He is – that is it, period. Not only He is in everything living, He is everything that exists.

See That Brahman

So see that Ātman, Brahman, the absolute all‑pervading reality. This is what some of the Sūktas – Puruṣa Sūkta, Nārāyaṇa Sūkta, Devī Sūkta, whatever Sūkta you refer to – tells: "I am everything."

This Is the Self

So when the Upaniṣad tells us "this is the Self, this is the immortal, this is Brahman, this is the all" – where does it say in this very Madhu Brāhmaṇa? We are going to discuss about it. It means the same Self is present in the perceiver as well as the perceived, in the knower, in the known. And that is what Madhu Vidyā wants to convey.

Subject and Object

When I see you, I am the subject, you are the object. But when you are looking at me, you are the subject, I am the object. When a small fish is being eaten by a bigger fish, the bigger fish is the eater, the smaller fish is the eaten. When that bigger fish is being eaten by another bigger fish, then it becomes the eaten – the bigger fish becomes the eater. Aham annādaḥ, aham annam. That is what we have seen: aham ślokakṛt, aham ślokakṛt. Then did we say in the Taittirīya Upaniṣad?

In One Sentence

So in one sentence, what is the essence? This Madhu Vidyā – or Mādhū Vidyā, honey knowledge – teaches that all things exist, nourish, and depend on one another, like nectar becoming honey, and that their common inner essence is the one non‑dual Self, Brahma.

Why Honey?

Why is this equation coming – nectar, honey, etc.? Because this is specially called Madhu Vidyā. Madhu means honey. What is honey? It is the complete essence of billions and billions of nectar that is gathered from various flowers. But when they are in their own nectar‑like stage, each one is separate: "This is very sweet. This is not that sweet. This is in fact very, very little sweet." All these differences exist.

When Honey Is Made

But when the honey is collected and then brought to the nest, the honeycomb, and transforms them into honey – just like so many different rivers go and merge in the ocean – what happens? Nāma‑rūpe vihāya. They give up their forms. So their names, their qualities, and everything becomes only that pure ocean. This is only an example. So they have no individuality left out.

Maitreyī's Confusion

And we also saw: when this example is given by Yājñavalkya, Maitreyī got confused – "That means I do not exist. Is that true?" Then Yājñavalkya said: "No – your individual identity will be lost. All this time you are thinking 'I am Maitreyī, and the daughter of such‑and‑such parents. I am the wife of such‑and‑such a husband. I am the mother of such‑and‑such children. I am the owner of such‑and‑such property.' All these things will bear."

Nothing Is Lost

"One person dies – everything that belongs to him, living, non‑living – they all as if were dead, as if. But then when the individual becomes now universal, nothing is lost. He does not lose – he rather gains everything." That is what I said. This is what Yājñavalkya removed the doubts of Maitreyī.

The First Mantra Encapsulates the Teaching

So this first mantra encapsulates the entire teaching. It asserts the unity of the macrocosm and the microcosm – that is, the universal and the individual. "Individual" means body and mind complex, or the three bodies: the gross, the subtle, and the causal bodies. Both constituted by the same five elements.

The First Mantra

So let us recollect the first one, which we had already discussed: iyaṃ ca pṛthivī sarveṣāṃ bhūtānāṃ madhu, asyai pṛthivyai sarvāṇi bhūtāni madhu, yaś cāyam asyāṃ pṛthivyāṃ tejo‑maya amṛtamayaḥ puruṣaḥ, yaś cāyam adhyātmam śarīraḥ tejo‑maya amṛtamayaḥ puruṣaḥ, ayam eva saḥ yaḥ ayam ātmā, idam amṛtam, idaṃ brahma, idaṃ sarvam.

The Translation

This earth is honey – effect, nourishment, joy – for all beings. And all beings are honey for this earth. Just like subject and object, knower and the knowable, the experiencer and the experienced – they depend each upon each other. If one disappears, automatically the other also disappears. So the radiant immortal being on this earth, in this earth, and the radiant immortal being in the individual body – they are both none other than the Self. This is the immortal, this is the Brahman, this is all.

The Three Puruṣas of the Bhagavad Gītā

Now if we recollect the Bhagavad Gītā, which we studied long ago, in the fifteenth chapter, three Puruṣas are posited there: the Kṣara Puruṣa, the Akṣara Puruṣa, and then Puruṣottama. What does it mean?

Kṣara Puruṣa

So as an example, I am the product of the earth. So I am called the individual. Within me, the same Ātmā is there. It is called Ādhyātma Ātmā. But all of us put together collectively are called Pṛthivī as an example. This Pṛthivī also has the same Ātman, and the Pṛthivī manifests as all of us.

Akṣara Puruṣa

And the same Ātman which pervades the Pṛthivī, which controls the Pṛthivī, and whom the Pṛthivī, the earth, does not know – but it is the absolute reality. Again, that sentence will come only in this Bṛhadāraṇyaka Upaniṣad itself. We are going to study it.

The Nature of the Effect

And therefore, whatever is the Ātman in the Pṛthivī, since that is the cause, since we are the effects, whatever effect takes has the same nature as the cause. Therefore, if the Pṛthivī is sweet, the effect will also be – every single effect will also be sweet.

The Triangle

If the earth is the Ātman – that is called Ādhidaivika in the triangle, if you remember. So Ādhyātmika, Ādhibhautika, Ādhidaivika – all three are manifestations of Īśvara only.

Īśvara's Manifestations

So Īśvara is manifesting as Ādhidaivika, Ādhibhautika, Ādhyātmika. And the same Īśvara, who is none other than pure consciousness, is manifesting with names and forms called Ādhibhautika – presiding deities – Ādhibhautika, the entire external world of which we are part – and our own individual personality, in which there is Ātman.

Same Ātman in All

The same Ātman is present in each individual in this created world, and also in all the presiding deities. It is the same Ātman which is manifesting in different degrees. The greatest manifestation is in the Ādhidaivika, greater manifestation is in the Ādhibhautika, great manifestation is in this individual body and mind. And this is the effect of Cidābhāsa.

Cidābhāsa and Cit

Remember, all three – Ādhyātmika, Ādhibhautika, Ādhidaivika – are manifestations of Cidābhāsa. But Cidābhāsa is impossible without Cit, pure consciousness, original consciousness. So that original consciousness, then it is manifesting. When we are not able to see, perceive, experience, feel "I am that," then we feel "I am the Ādhidaivika" or "Ādhyātmika" or "Ādhibhautika." But it is the same pure consciousness which seems to become gross, subtle, causal – but really not become; "as if" is only an appearance. And that appearance is called Avidyā – because of Avidyā.

The Teaching of Interdependence

So what is the teaching? That we all depend – we are interdependent. The angles are interdependent. Without me – the individual – and without the external world, the presiding deity is meaningless. And without the external world, the presiding deity and the individual person are meaningless. And if I do not exist, who used to experience this world, and who used to say there is somebody who is the super‑manager or executive officer presiding? No.

Either Three Exist or Three Disappear

So either three exist or three disappear. Either they work together or they do not exist at all. That is the point. This first mantra wants to tell us.

The Succeeding Mantras

And then the succeeding thirteen mantras extend this meditation to the other elements also. As I mentioned: five Pañcabhūtas. Then the sun, the moon, the lightning, and the thunderbolt. All these are also included for us to meditate upon.

Who Runs the Show?

Then who is running the whole show? When we say God is running the show, how does God run the show? He runs it through two simple factors: Satya and Dharma.

Satya and Dharma

Satya means the righteous path. Dharma means we follow that Satya Mārga – satyameva jayate. So knowing what is our goal is called Satyam. Following that Satyam is called Dharma. One is theoretical, another is practical.

Śrī Rāmakṛṣṇa's Teaching

Until Śrī Rāmakṛṣṇa put it so beautifully: Satya and Dharma merge in each other; only one remains. But he said: make the mind and the speech and the deed action one. And that he called Satyam. This is called truthfulness – Satyam. So we have to remember that.

Mutually Dependent

So these four: the earth, all the beings which are the products of the earth, the consciousness in the earth, and the consciousness in every individual – are described as mutually dependent. Yet ultimately, they are all effects of the one causeless cause, the Self.

The Ultimate Cause

As I said, for the sake of discussion, it is said Brahman or Ātman is the ultimate cause. But really speaking, once we merge in Brahman, there is nobody to say "Now I am Brahman." It is only, as I said umpteen number of times and will say so in future, just a way of trying to make us understand. That is all.

The Thirteen Mantras

So these succeeding thirteen mantras extend this meditation to the other elements. I said there are fifteen mantras. So the first mantra plus thirteen mantras – fourteen mantras – give specific names, instances: earth, waters, fire, air, space, etc.

Everything We Experience

But then we have to understand: they include everything that we experience in this universe. And Īśvara has to run this universe – Sṛṣṭi, Sthiti, Laya. Not only is He the creator, He is the maintainer, sustainer, but He is also the absorber.

Brahmā, Viṣṇu, Śiva

So the creator is called technically in Purāṇas Brahmā, and the maintainer is called Viṣṇu, and the absorber – or recycler, I prefer to call Him, that makes more sense – because He recycles, giving a new body. Not a new mind – only a new body.

The New Body

At every birth it is a new body, but the other four – that is Prāṇa, mind, intelligence, and Ānandamaya Kośas – they remain the same. It is only the body which is the vehicle to express our Saṃskāras, to manifest our Saṃskāras, to create new Karma. The body is necessary, and an appropriate body will be given – just like a small pupil will be put in his appropriate class; a little grown‑up, more intelligent boy is put in a higher class, etc.

Depends on Spiritual Progress

Our bodies, our parents, our families, our social circumstances – everything, where we are born – depends upon at what stage in spiritual progress we have reached.

Faith and Realisation

But we have to develop that faith in the scriptures, and this is done through Śravaṇa, Manana. Then gradually, by the grace of Īśvara, one realises this truth – not as intellectual theory, even if we have faith, but as the direct experience of that non‑dual reality in variegated manifestations.

The Mahāvākya

So the Mahāvākya sarvaṃ khalvidaṃ brahma – everything is nothing but Brahman – is so wonderfully expounded here in this Madhu Vidyā, in fifteen mantras.

The Second Mantra – Waters

Now with this background, we will proceed to the second mantra. Now onwards, it should not be difficult for us to understand. But occasionally, I will insert a small note if any clarification is needed.

The Mantra

The second mantra goes like this: imāḥ āpaḥ sarveṣāṃ bhūtānāṃ madhu, āsām apāṃ sarvāṇi bhūtāni madhu, yaś cāyam apsu tejo‑mayaḥ amṛtamayaḥ puruṣaḥ, yaś cāyam adhyātmam retasaḥ tejo‑mayaḥ amṛtamayaḥ puruṣaḥ, ayam eva saḥ yaḥ ayam ātmā, idam amṛtam, idaṃ brahma, idaṃ sarvam.

The Translation

These waters are honey for all beings. All beings are honey for these waters.

We Are All Annam

Let me put it this way. We are all the products of Earth, or Annam. Everybody is an Annam. Annam means what? Food. Food means not only physical food, but anything that is experienceable. People can see, hear, smell, taste, touch – all these fall under Bhojanam, or Annam, experienceable. That is what it means. So we are all from Earth.

Can We Survive Without Waters?

Can we sustain without waters? Everyday experience. See how many people suffer! First of all, people suffer from clean water – drinkable, pure, clean water. That is why so many people have to buy these so‑called distilled water whenever they go to many of the third‑world countries, etc.

Waters Are the Cause of Earth

Then these waters are the cause of this earth. Therefore, we have to depend upon the cause. A golden ornament has to depend upon the gold. A pot has to depend upon clay. Any furniture has to depend upon the wood. In fact, there is no separate ornament or furniture or pot other than gold or wood or clay. So that is the relationship. Nāma or rūpa makes the relationship.

The Order of Seeking

So the waters are honey. That is why every creature – what is the thing? First they eat Pṛthivī. Then what do they do? They look for waters. Then what do they do? They look for warmth. Then what do they do? They look for that place where they can breathe properly. And then what do they do? To move, to do any action, they require space. Space means emptiness. Do not say "empty space," because they are synonymous – meaning the same – it is not necessary to use the same two words.

Waters Depend on Us

So everything – the waters depend upon us, because without waters, the earth cannot stay. Therefore, the waters as cause depend upon the earth, and earth cannot stay, cannot sustain, cannot live, cannot be living earth without waters.

Looking for Other Planets

That is why whenever scientists are looking for other planets, for humans or for living creatures to live, the first thing is they look for earth‑like atmosphere. Not only that, they look for all the appropriate Pañcabhūtas which can function as sustaining presiding deities. So oxygen should be there. Carbon dioxide should be there. Then there must be emptiness for movement. Then there is the sufficient amount of Uṣṇatā, or heat. Otherwise creatures cannot survive. So everything is dependent – parivṛtti.

The Universal and the Individual

Then the Upaniṣad, as usual, says: waters as the universal whole – the Ātman is manifest, or are manifesting, as waters in the universal waters. And within every one of us – remember all the five elements are there. So which element within us is seeking waters? Food is the element of earth within us. The liquid parts – our blood, water, etc. – that is the manifestation of waters within us. So this watery portion within us is seeking the watery, the original watery portion, which is called the presiding deity.

The Presiding Deity Is Ātman

So the Upaniṣad wants to tell that the presiding deity is nothing but Ātman. And if that is Ātman, and if we are the outcome of that presiding deity – which is the external creation as well as the individual, we, each one of us – that means the same consciousness which is in the Ādhidaivika, presiding deity, is also in the external world, is also within each one of us.

The Radiant Immortal Being

So that radiant immortal being – what is the description? "Radiant" means fully aware, conscious. "Immortal" means deathless – being in these waters, and the radiant immortal being identified with the fluid within each one of us individuals. They are both none other than the Self. This is the immortal. This is Brahman. This is all.

The Three Puruṣas Again

Once more to recollect: I told you in the fifteenth chapter, three Puruṣas are described there.

Kṣara Puruṣa

Kṣara Puruṣa means what? Brahman manifesting in the lowest way as all the non‑living creatures.

Akṣara Puruṣa

Then Akṣara Puruṣa. Akṣara Puruṣa means what? That which you lost for a very short time and not aware – they are called Kṣara Puruṣas, the entire inert external creation. But the inert external creation is meaningless without somebody cognising "I am a living creature" and "this is inert matter." Somebody has to recognise. So that same Ātman is within this individual also. They are called Akṣara Puruṣa – Jīva Ātma, in other words.

Uttama Puruṣa

But these two – both Kṣara Puruṣa and Akṣara Puruṣa – are manifestations of whom? Uttama Puruṣa. There is a third factor who is the Ātman, Brahman. These two are nothing but the manifestations of that Supreme Lord Brahman.

Transcending Both

In other words, that is why it is said: so we have to transcend our identity both with the Kṣara Puruṣa and Akṣara Puruṣa. Eṣmāt kṣarātītaḥ akṣarād api ca uttamaḥ – because I am, I transcend both the Kṣara Puruṣa, which is all the non‑beings, and also the Akṣara Puruṣa, which is the Jīvātma. Both are sustained, cannot live, cannot manifest. They are manifestations of the Para Brahman, Īśvara. So that Īśvara is called Uttama Puruṣa.

Puruṣottama Yoga

That is why it is called Uttama Puruṣa. But the chapter is called Puruṣottama Yoga – nāma pañcadaśo 'dhyāyaḥ. So this is the meaning.

The Interdependence Continued

This waters, which is the manifestation, depends on the earth. The earth depends on the waters, and the waters depend upon the fire, and the fire depends upon the waters. So everything is dependent upon everything else as the cause and as the effect. Same we will continue in other mantras also. But then only keep this in mind.

The Individual and the Universal

The individual is also the same – Ātman is manifesting as the individual. The same Ātman is manifesting also as the universal. "Universal" means, remember, presiding deity is called universal. So the individual Ādhyātma, the presiding deity Ādhidaivika – which includes Ādhibhautika within both of them – the same Ātman is manifest.

The Two Mirrors Analogy

Like as an example, there are two mirrors. One is a small mirror, another is a huge mirror. So the sun is shining. Imagine the small mirror is also not only small, but it is also covered with thick layers – five layers of dust. Then when the sun is reflected – because however dirty, every mirror reflects something.

The Individual Covered with Five Layers

So when this individual is covered with how many layers? Five layers. So as the individual covered with five layers, it also reflects the same pure light. But because of the layers – effect of the layers – the reflection appears to be made of that particular layer. So if it is Annamaya Kośa, as if that pure consciousness is this body.

Removing the Layers

But if we remove that one, then there is a fourth layer. That is the highest layer. Then what happens? Everything is same individual. Now he says "I am Prāṇa Brahma." Then that is also a layer. That is why it also limits us.

Prāṇamaya, Manomaya

Somehow if we can merge this Prāṇamaya Kośa, Prāṇa Brahma, into Mano Brahma, Manomaya Brahma – then the reflection is clearer, the knowledge is greater, the power is greater, everything is a more clear manifestation.

Vijñānamaya, Ānandamaya

Similarly, we imagine we remove the fourth one called Vijñānamaya Kośa. Then the reflection is very, very clear. And then the last, extremely clear. And then when all the five layers are removed, including the fifth one, the highest one, which is Ānandamaya Kośa, then that reflection is absolutely one.

The Big Mirror

Now imagine that second mirror – big mirror, absolutely clean – which is equivalent to the presiding deities. And all the combination of presiding deities, that is Pañcabhūtas, is called Īśvara. There the reflection is absolutely pure.

The Final Leap

That is where the individual Brahman who transcends the five layers says: "I thought I was the small mirror, but now I understand there is no difference between me and the biggest mirror, which is called Īśvara." And then the final leap could be: neither I am an individual nor I am the collective. Both are negated, and what remains is indescribable – yato vāco nivartante, aprāpya manasā saha.

The Third Mantra – Fire

Then let us apply it to the third element of the five elements, which is called Agni. Imaṃ agniṃ sarveṣāṃ bhūtānāṃ madhu, asya agneḥ sarvāṇi bhūtāni madhu, yaś cāyam agnau tejo‑mayaḥ amṛtamayaḥ puruṣaḥ, yaś cāyam adhyātmam vāṅmayaḥ tejo‑mayaḥ amṛtamayaḥ puruṣaḥ, ayam eva saḥ yaḥ ayam ātmā, idam amṛtam, idaṃ brahma, idaṃ sarvam.

The Meaning

Let us apply the earlier analogy. This fire is everybody's greatest joy. Everybody's – man, everybody is a manifestation of this fire. And we have to understand: when we say "I am the manifestation of fire," not directly only. I am the manifestation of fire to some part, then that fire becomes waters to some part, and that waters become Pṛthivī. So all the three elements are there.

Without Heat

Without that heat, then we will be dead persons. That is the idea. And that universal presiding deity called Agni, and this fire which is within us in the form of that heat – what is called homeostatic heat, 98.4 or so – they are the same Ātman.

Limited and More Manifest

Only I think "I am the individual" means limited Ātman, and much more manifest Ātman is in the fire. And these two Ātmans – reflections – that mirror analogy is a wonderfully helpful analogy. So the same light is much more brightly manifest in both the individual fire and then the universal fire, which is called Agni Devatā.

Both Are Manifestations

Both are nothing but manifestations of that pure consciousness, and that pure consciousness – both in the fire, in myself – is nothing but manifestations of that indescribable Paramātman called Brahma.

Limited Consciousness

So when we are able to describe, that is called limited consciousness. So the presiding deities are also limited, because they also have a limited lifetime. And similarly the individual is also limited. But what we need to recognise is: the Ātman reflected in the individual is much less, much less powerful, much smaller knowledge – whereas that which is manifest in the presiding deity called fire is much higher, much huger, much more powerful. That is how, until we reach Ākāśa, we will have to find out.

The Fourth Mantra – Air

Same thing let us apply now to the Vāyuḥ. Imaṃ vāyuṃ sarveṣāṃ bhūtānāṃ madhu. Just you apply ditto, ditto, ditto. So asya vāyoḥ sarvāṇi bhūtāni madhu.

Can We Survive Without Air?

Can we survive without Vāyu, pure oxygen? We cannot. And therefore, the moment we get some good air to breathe, we get out of confined spaces, then we will see how relieved we become.

Asthma

When a person is suffering from asthma, and that asthmatic condition is relieved and the person is able to breathe, how much joy he gets!

Heat and Cold

When we get out of this cold and then stand in the heat of the sun, how much joy we become. So that is what we have to extend our imagination: the fire depends upon all of us, and we depend upon the fire.

The Spiritual Progress

But in the steps of spiritual progress, earth is higher than the individual, and waters are superior to the entire universal earth, and this fire is even superior most to this. Then we have to understand the fire also is dependent – is the effect of the Vāyu, Vāyu Devatā. And that Vāyu Devatā is much, much clearer – like the nearer the bigger the mirror to the sun, the less dust, the less covering, and more accurate reflection. That is the analogy we have to apply.

The Purpose of Vāyu

So without Vāyu, can we survive? No. And if we are not there, what is the purpose of this Vāyu? Whether it is there, it is not there, it makes no difference. So the Upaniṣad wants to tell us this Vāyu Devatā and the individual Vāyu within each one of us – and that is called the fivefold functions of the Prāṇa.

Prāṇa Devatā

That is why Vāyu Devatā is called Prāṇa Devatā. Oxygen is Prāṇa. So here in this individual body, the same Ātman is manifest because it is the manifestation of the same Adhiṣṭhātṛ Devatā, Kaluvai Devatā. So always remember: the effect is nothing but the manifestation of cause with names and forms. That is all.

The Fifth Mantra – Ākāśa and Āditya

So continue the same thing to the Ākāśa. And that is what he says: imam ādityaṃ sarveṣāṃ bhūtānāṃ madhu, asya ādityasya sarvāṇi bhūtāni madhu.

The Sun

So that Āditya – let us say our sun, for as an example. And the whole earth, every product of the earth, living, non‑living, is dependent upon the sun. No sun, no earth, no waters, no fire, no air.

Ākāśa

So this is what we want to know – this one. But actually we have to bring in that idea – earlier I told you Ākāśa, instead of Āditya. It comes later on, but I have taken it here. Let us say Ākāśa, Pañca Devatā.

Without Ākāśa

So without Ākāśa, there can be no air, no fire, no water, no earth, no individual elements. Therefore, the same pure consciousness called Brahman or Ātman, which is manifest in each one of us because we are able to cognise everything, and the same Ātman manifest in that Ākāśa as they – most marvellous manifestation of Ātman, the closest in nature to the Ātman. They are absolutely the same. There is no difference at all.

Closing Reflection – The Mirrors in the Sky

I just want to close this talk. Suddenly an idea came to my mind. Just imagine high up in the sky, there is a big mirror, and that has no obstruction like clouds, etc. are there. And that is reflecting the greatest sunlight, sun, everything – sun, heat, everything. And imagine below that there is a huge another mirror. And the reflection from that mirror, the upper mirror, is getting directed towards the lower mirror. And the light and heat from that lower mirror is being directed to the third lower mirror, which is reflected in the fourth lower mirror, and then that is reflected to the last mirror, which is called this earth.

The Lower and the Higher

So the lower, the manifestation is lower; the higher manifestation is higher. This is a marvellous idea, which we will discuss in our next class.

Closing Prayer

ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

Jai Rāmakṛṣṇa!