Brihadaranyaka Upanishad Ch.2.5.1-10 Lecture 76 on 11 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 Pancha Bhūtas and the Triangle

So yesterday we had been discussing some of the mantras, and we have covered up until all the Pañca Bhūtas. And then after that, actually the arrangement is such that this Ākāśa, the space, comes a little later on. But then we said we have added that one here so that the familiar understanding of Pañca Bhūtas will be intact.

The Whole Universe Is One Unit

Now the same understanding – what is it? The whole universe, creation, is one unit. It is the manifestation of Saguṇa Brahma, called Īśvara. It is in the form of a triangle.

The Three Angles

• One angle is Ādhyātma – each one of us, individual.
• Another is the external world, of course, of which we are also a part. This is the Ādhibhautika.
• Then to rule over, to look after us – this is called creation, maintenance, and reabsorption: Sṛṣṭi, Sthiti, Laya.

The Hymn

That is why we sing: Sṛṣṭi‑sthiti‑vināśa‑nām, Śakti‑bhūte sanātani, guṇa‑śraye guṇamayi, Nārāyaṇi namo 'stu te.

Pancha Bhūtas Explained

So the Pañca Bhūtas have been explained. Now why am I mentioning it again? Because even the sun, the moon, the lightning, the thunder – everything is also the manifestation of the same Pañca Bhūtas also. Then two more are added: Dharma and Satyam.

Everything Is Satyam

Everything is Satyam – jagat satyam. So long as we do not understand that whatever I see, whatever I hear, whatever I smell, whatever I taste, whatever I touch, is nothing but Brahman. Even when I am touching myself, I am only touching Brahman.

The Illusion of Touch

Only because of ignorance, I say "I am the body, and one part of the body is touching the other part of the body," which is absolutely wrong understanding. It is Brahman alone as if touching Himself. There is no touching at all.

The Body Analogy

If you look at it, it is a very interesting analogy. Look at your own body. Do you really need to take your right hand and touch your left hand or any other part of the body? You can even touch with your right hand your own right hand. You just bend your hand or with fingers touch the upper part of your own right hand. Already you are touching. This special second touch does not make any difference. Similarly, the whole body is one integral unit. There is no question of saying "left hand is touching right hand," "right hand is touching my head," etc.

Difficult to Understand

But this concept is easy to understand. But to understand "I am the same as my father and mother," "wife and husband are exactly the same," "parents and children are exactly the same," "neighbours are exactly the same," "living and non‑living are exactly the same" – extraordinarily difficult.

The World Today

Look at the world now. Everybody feels "I am different from you, and it is my interest that comes first." So everybody is selfish, and all selfishness is the outcome of pure ignorance.

Good and Harm

If I do some good, I am doing good to myself. If I am doing some harm, I am doing harm to myself. We are not able to understand. We are destroying environment, forests, polluting rivers, polluting the space through all our so‑called modern inventions, and we are hating each other.

Kali Yuga

That is the norm in this Kali Kāla. That is why so much of conflict – all because of that egotism. What is egotism? "I am this small being."

The Manifestation of the Five Elements

But once we understand, the whole creation is the manifestation of Pañca Bhūtas, five elements. And all the five elements are the manifestation – not creation, but manifestation.

Creation vs. Manifestation

What is the difference between creation and manifestation? A potter creates a pot – that is called creation. Potter is separate, potter's instrument, potter's wheel is separate, and the pot is separate.

The Wax Garden

But when a person is looking at a wax garden, everything in the wax – from one point of view, which point of view? From the forms, names, qualities: small, big, lean, fat, tall, short, and green, yellow, black, desirable, undesirable – that is called ignorance.

The Knowledge Point of View

From the knowledge point of view, the value of a huge mango tree and the value of a small mosquito in that wax garden is exactly the value of the wax only. Nothing more, nothing less. That is the realisation. That is the goal we have to manifest.

Each Soul Is Potentially Divine

That is what Swami Vivekananda says: "Each soul is potentially divine." Instead of the word "divine," you say "each soul is potentially Brahman." "Potential" means inevitable – because a seed cannot produce anything else excepting from where it has come. A mango seed can produce only mangoes. A banana tree can produce only bananas. An apple tree can produce only apples.

The Nature of the Effect

So whatever be the nature of the cause, alone manifests as the effect. And we are the effects. And therefore, we are all coming from that Brahman. But we are unable to understand – there is no "all"; "all" means everything is separate. Everything is exactly one. Ekam eva advitīyam. There is only one reality. There is no reality in it. That is what every Upaniṣad wants to drive us.

Upaniṣad

That is why it is called Upaniṣad. Upaniṣad means that which takes us – upa – nearer to the truth. That truth – everything that we perceive, that is the truth. That is the Brahma – satyam jñānam anantam brahma.

The Sun – Āditya

So coming back to our topic now: Pañcabhūtas are over. Then many of the special manifestations of the Pañcabhūtas are mentioned here. These are called the presiding deities. The very first one is Āditya. In this fifth section, second chapter, after fifth section, fifth mantra, Āditya is mentioned.

Why the Sun?

Why? Because just imagine – even scientists have to agree here – no sun, no earth; no earth, no living creature; no man; no man, no living, no non‑living. Even to cognise something is alive, something is inert, one requires that special manifestation of consciousness.

The Chain of Dependence

So without the sun, will there be moon? No. Without the sun, will there be lightning? No. Without the moon, sun, will there be thunder? No. Without the sun, will there be what we call the air, fire? No. And without the fire, will there be waters? No. Without the waters, will there be any earth? No.

If the Sun Were Absent

Just imagine: suppose the sun is absent. Maybe a meteor had struck and the sun is there, of course, but it is covered up with thick layers of dust, dirt, etc. So sunlight is not able to penetrate. Ask yourself: how long will the living creatures live? And if the living creatures are not living, the non‑living also will not be there in course of time.

Mutual Dependence

Because that is what this particular Madhukāṇḍa wants to teach us: we are dependent. Human beings are dependent upon plants. Plants are dependent upon human beings.

Without Water

When there is no sun, there will be no earth. When there is no earth, no mountains, no rivers, etc. Take another example. Supposing there are rivers, and some wisecrack misunderstands things: "Whether the sun is there or not, it does not matter. We have got oceans, we have got plenty of rivers." But ask yourself one question: if the sun is absent, how long will this water last?

The Sun's Work

What is the sun doing? Every day, uncountable billions of tons of water is being lifted up from all over the oceans. And then again it is replenished. It is carried to higher ground, mountain tops, etc., everywhere, and then it is pulled out. So for that carrying, clouds are necessary; and for the clouds to move, wind is necessary; and mountains are necessary; and when the water is pulled upon them by the law of gravity, all the water flows down and then it replenishes the rivers.

Without the Sun

So what happens? The oceans will dry up, rivers will dry up, streams will dry up, lakes will dry up, ponds will dry up. No water will be there. And when there is no water, then the whole world will become – what do you know – unbearably hot. Then it burns itself down. Then when there is no living creature, who is going to recognise "this is the earth, this is water, this is fire, this is air, this is space"?

Consciousness Needs an Instrument

For cognising, that conscious principle should be there. But for the conscious principle to manifest, to work, to illumine, an instrument is necessary. A body is necessary. And no sun, no water, no air, no fire, no body.

Deep Sleep

So consciousness will be there. "Is‑ness" will be there. Sat will be there. But there would be absolutely no cognition at all. And without cognition, will there be a creation? When we are in deep sleep, you ask yourself this question: is there a world? And you will not even ask the question, because there is no mind even to ask a question, to think and then to find out an answer.

Mind Is Necessary

Mind is necessary. Mind is not there. Without mind, sense organs will not work. Body will not work. Everything becomes a‑kāraṇa. That is the thing we have to understand.

Dependence on Āditya

So now you understand how much we depend upon, how much everything depends upon, Āditya. But as an example here in three‑four mantras: the moon is dependent. Will there be a moon, moonlight, without the sunlight? And if there is no moonlight, will there be something called moon? And without the sun, will there be lightning? And without the sun, will there be thunder? Will there be rain? How much everything is so beautifully interconnected and interdependent!

The Triangle Again

And then just to remind: what is the essence? The whole creation is in the form of a Saguṇa Brahma manifesting, becoming understandable through the analogy of three angles – triangle. What is that? This creation, each one of us as individuals, and then the presiding deities: Ādhyātma, Ādhibhūta, and Ādhidaivika.

If One Angle Disappears

Now we have to imagine: if one angle disappears, you do not say two angles are remaining. One disappears, all the three disappear.

The Antiquity of This Analysis

This beautiful analysis our ṛṣis have done thousands and thousands of years back – even maybe 11,000 or even 20,000 years back. Because on the river, on the banks of the river Sarasvatī – which is supposed to be in the Punjab area, which is not visible now – great ṛṣis had emanated.

The Age of Vedic Civilisation

According to modern Western scholars' calculation, it is around 4,000 to 5,000 years old – the Vedic civilisation. But according to Hindu belief, even 11,000 years back, there was a flourishing of Vedic civilisation, Vedic culture, Vedic ṛṣis, Vedic men and women on the banks of the river Sarasvatī.

The Sarasvatī

Only we hear about that Sarasvatī at Triveṇī – what we call it here at Allahabad, Triveṇī Saṅgam, Triveṇī, three rivers: Gaṅgā, Yamunā, Sarasvatī. And that Sarasvatī – recently I heard that satellite images found out thousands of feet below there is a vast storage of pure water available, but we do not need it. Especially Gaṅgā is flowing.

Future Wars for Water

So Gaṅgā gives us plenty of waters, and that is why we do not need. But there are many countries which require this pure water. The future wars will be fought – as some scientific analysis had revealed – for drinkable water and also cultivable land, because everywhere lands are turning into pure cremation grounds – over‑utilisation, or cultivating through tractors, etc. It gives quick results. But how much of damage it is doing to all of us! Only now slowly a few people are awakening, and their views, their understanding is being suppressed by selfish people for their own selfish purpose.

The Fifth Mantra – The Sun

So in this fifth mantra we are discussing: ayam ādityaḥ sarveṣāṃ bhūtānāṃ madhu, asya ādityasya sarvāṇi bhūtāni madhu.

Sun and Body, Sun and Mind

What does it mean? That this sun that we experience every day – and sun is not only related with the body, it is also related with the mind. That is why people – many people suffer, especially where sunlight is very less.

Seasonal Affective Disorder

What do they do? What do they suffer from? It is called SAD. It is sad to hear people suffering from a disease called SAD – seasonal affective disorder. All due to what? Lack of sunlight.

The Substitute

What is their poor substitute for it? They invented some special type of lamps, infra‑like, infrared lamps, where it imitates a pale imitation of the sun. So we have to take that one, and a little bit of the sun, as it were, percolates into us and keeps us alive.

Without the Sun

So without the sun, no life will be there. Without the life, pure consciousness is present but cannot manifest itself. That is what we have to understand.

Wildlife Documentaries

So every creature in this world – especially if you are watching wildlife movies, especially documentaries by David Attenborough – then you will see how these animals, they are in search of thirst. They will have to risk their lives, and preying animals like lions, tigers, hyenas, leopards – all these killer prey animals – they are waiting, because the creatures have to come to replenish their water resource and so many will be killed.

Food and Drink

So food and drink – we are not so different from that. Everything depends upon Āditya. Only when there is sufficient food, sufficient water, then our body functions properly. When the body functions properly, then only the mind functions properly.

The Moon and the Mind

Not only the mind requires physical body, but as we mentioned earlier, who is the presiding deity of the mind? That is the moon. That is why it is called – if some people they do not get enough, or for some reason, they are called lunatics. Lunatics – that word "lunatic" has been derived from the word "lunar." That is the moon.

The Moon's Influence

That is why moon can evoke romantic feelings, tragic feelings, sad feelings, and it can lead also to lunacy. There is no doubt about it. And the moonlight will not be there unless the sunlight is there. Everything depends.

The Stars and Meteors

Then what about the stars? How much light they are throwing! How much we are dependent upon the stars – not only ideologically, but in a most physical formation, how they are affecting each one of us. Because every star affects every other star. Like the sun is influencing all the planets on earth. Every star has its own special planets. Then meteors are formed. Everything is so beautifully interconnected.

Rich Minerals

The richest minerals, the richest special materials like gold, silver, or iron, or copper – there are meteors which are extraordinarily rich with these materials. That is why now many countries are scrambling to cultivate, to dig for these meteors so that they can get as rich as possible.

Wasted Resources

It passes my understanding – with all this modern technology, how much money we are spending, and this modern technology is wasted in the form of killing the other person. Each is killing the other. And someday, I am sure, some weak countries will come up. They cannot fight with weapons – that is, the aeroplanes, drones, bombs, etc. But then they have even more horrible weapons – they are called biological weapons. Many countries are secretly developing it: "If you threaten us, then we will unleash all these things and then nobody will survive."

Biological Weapons

And that is the greatest fear. Let us say if anybody hears this – some people are suffering from this microbiological agents – then every country sits up and takes notice. How much we are dependent! How much we are wasting our resources instead of using all that money for the welfare of each other! This is a great lesson.

The Lesson of Interdependence

And how do we learn that lesson? This particular section of this Madhu Brāhmaṇa teaches us. If I do not exist, you will not exist. If you do not exist, the other person will not exist. If we do not exist, the whole world will go completely dark. It will not become non‑existent, but it will not manifest.

The End of Evolution

So millions, billions of years of evolution will come to a dead end.

The Fourth World War

That is why some wag had wagged: "We do not know how the Third World War will be fought, but we definitely know how the Fourth World War will be fought – how it will be fought with sticks and stones," like our ancient human beings who used stones, etc., to fling at each other. Because that means what? Our civilisations will be completely destroyed. We start from scratch.

The Incident of Dr. Mahendra Lal Sarkar

Interestingly, there is a very curiosity‑provoking incident in the life of Śrī Rāmakṛṣṇa. Dr. Mahendra Lal Sarkar, who was a physician, turned later on into a great admirer of homoeopathy, started teaching Śrī Rāmakṛṣṇa, and he treated Śrī Rāmakṛṣṇa in some times very badly – did not even respect, used very bad words, used to sit on Śrī Rāmakṛṣṇa's cot, etc.

The Remark

Then about him, I think Dr. Bahādurī or somebody in his absence made a remark: "How fortunate is this person, but he does not realise with whom he is mixing! So he developed so much of intellect, but then once he reaches the end, he will go back to bricks and bats, and he has to restart his journey into human being once more."

Dr. Sarkar's Response

And M reported this funny conversation to Dr. Mahendra Lal Sarkar. And then he also enjoyed the – what is called – indirect digging at him. And then he said: "Oh my goodness! So I go to bricks and bats – that means inorganic nature – and I become organic, and then slowly through that almost infinite evolutions of one‑celled creature to this human birth, and I come again to Śrī Rāmakṛṣṇa, and again go back to bricks and bats."

Our Civilisation's Fate

So our civilisation has a very good likelihood of attaining the same fate.

We Are All Dependent

Anyway, coming back. So ayam ādityaḥ sarveṣāṃ bhūtānāṃ madhu. We are all totally dependent. That is why after a few days of the absence of sunlight, for whatever reason, when the sun starts shining up, when we look at it – first thing in the morning when we wake up – how much of joy!

Madhu Means Joy

Madhu means joy. And then Madhu means an effect. Madhu means interdependence. So all the – the sun brings so much of joy, because when there is the sun, the moon, stars, everything will be there.

Every Being Is Madhu to the Sun

But at the same time: asya ādityasya sarvāṇi bhūtāni madhu. So every being is also a Madhu to the sun. So if there is no human being, no living creature, who is going to appreciate the sun? What is the function of the sun? All his capacity to shine, to give light, to give heat, and to produce food – everything will be totally useless if there is nobody to eat the food, to drink the water, and to create a fire, etc.

Totally Dependent

So we are totally dependent upon each other.

The Triangle Again – Microcosm and Macrocosm

And then what is the next point? We have seen that triangle, remember. So there is a soul in the individual, and there is the soul in the whole Ādhibhautika, the created universe, and there is a soul in the presiding deities.

Microcosm and Macrocosm

So my individual soul, which is called microcosm – and all of our microcosms – and then the presiding deity is called macrocosm. So microcosm cannot exist without macrocosm. Macrocosm cannot exist without microcosm, because they are like the chip of the old block. Same thing. It is created on the same plan.

The Soul Within

Now we have to understand there is a soul, consciousness within microcosm – that is called Ātmā – and then there is also a macro in macrocosm. Exactly the same consciousness is there. And this Ātman within the microcosm and the Ātman within the macrocosm – they are absolutely the same.

The Difference

What is the difference? Like the instruments limit the manifestation of Ātman within the human body. And that is very greatly universally manifest in the universal nature. So the individual and the universal – basically, there is no difference.

Merging Back

And then these individual soul and the universal soul, the microcosm and the macrocosm, both of them again merge back into that Parameśvara, Brahman, Paramātmā. That is the idea it is given here.

The Mantra

Yaś cāyam apsu āditye tejo‑mayaḥ amṛtamayaḥ puruṣaḥ. There is one shiny being. Tejo‑maya means pure consciousness. Amṛtamaya is eternal. He is one without a second, and he is the mukta Puruṣa. And then yaś cāyam adhyātmam cakṣuṣi tejo‑mayaḥ amṛtamayaḥ puruṣaḥ. Exactly in this counterpart called the individual within each one of us – which Swamiji designated to call it "potential divinity." It is the same Ātmā is there.

I Am Eva Saḥ

And then how do we know it is the same? Ayam eva saḥ. It is the ayam eva saḥ. This individual soul, or the soul who is within each one of us, and the soul who is manifesting in the sun, in the moon, etc. – sa ekaḥ, same being. This is that, that is this. Yaḥ ayam ātmā, idam amṛtam, idaṃ brahma, idaṃ sarvam.

At the End of Every Mantra

At the end of every mantra we get: what do we get? Ayam ātmā. There is only one Ātmā, but it is fully manifest in Brahman – that is the unmanifest. Then it – the manifested universe with names and forms and qualities. So it is the same which is also reflected here, and it is also amṛtam. It is also – it is nothing but Brahma, what we call the Supreme reality: satyam jñānam anantam brahma. Idaṃ sarvam. Not only the soul within me, the soul within the Āditya, but everything is exactly the same.

Apply It to Oneself

Apply it to oneself, apply it to every self. That is the meaning. And that is the trend that continues.

The Sixth Mantra – Directions

So the mantra six: imāḥ diśaḥ sarveṣāṃ bhūtānāṃ madhu, āsāṃ diśāṃ sarvāṇi bhūtāni madhu, yaś cāyam āsu dikṣu tejo‑mayaḥ amṛtamayaḥ puruṣaḥ, yaś cāyam adhyātmam śrotraḥ pratiśrutkāḥ tejo‑mayaḥ amṛtamayaḥ puruṣaḥ, ayam eva saḥ yaḥ ayam ātmā, idam amṛtam, idaṃ brahma, idaṃ sarvam. Exact repetition, but this time the name of the directions.

Space and Directions

Now space is only one. But what is the direction? We have to move in the space. Suppose there is a – some of you must have seen in Lucknow – there is a special building, and so many visitors go. It is called Bhul Bhulaiyā. There are hundreds of rooms, like the cells in a honeycomb. It is the same thing.

Bhul Bhulaiyā

So the guides, to make us experience, they take us deep inside some seven, eight, ten rooms, and then they say: "Bye‑bye, try to come out." You think you are a very great person with tremendous memory: "I came from this way." You enter into that, and then there are different doors, but not exactly the same direction. "So and from this door I came." And that leads to another room with different doors, different directions. You go round and round and round and round. In some European countries, there are high gardens like that. Small children enjoy it very much. So after half an hour, forty‑five minutes, you get tired. You are thoroughly confused. What is the way out? And then the guide will come smiling. He stretches his hand: "You will have to hand over. Otherwise he says I will leave you here." And then he within a second, a minute or two, he will take you outside that building. This is called Bhul Bhulaiyā – that which makes you lose completely directions.

Why This Example?

Why am I giving this example? Because one of the most important things – consciously or unconsciously – we are using it – it is called this "directions."

Directions in Daily Life

Even within your own house, even within the same bedroom, or whatever room, you have to remember the directions. Say for example, kitchen. So where are the spices kept? In which direction? Where are the utensils stored? Where are the other raw materials stored? In your own room, where are the books kept? The moment you search for a book, immediately you will turn towards that direction, because you are familiar. Whichever side you face, you know which side the bookshelf is, which side the door is, which side the bathroom is there. Otherwise every day you will be doing all that bathroom activities within your room itself.

Driving in Fog

So when you are driving, if suppose there is a terrible fog, you cannot see the names of the streets. What would be your fate? You do not know whether you are driving round and round and round or what is happening.

Fixed Directions

We hardly give a thought to this idea of directions, because our life becomes totally useless – in which direction is the temple, which direction is the office, which direction is the hospital, which direction is the gym – everything is a fixed direction is there. How helpful these directions!

Supermarkets

Even if you enter a supermarket, huge like Walmart, you will have to remember where you are.

The Eight Directions

So this – now meditate upon these directions. The east, the west, the north, and the south – east, south, west, north. And the corners are also – Hindus divide it: Āneyī, Āgneyī, Iśānī, Nairutī, and Vāyavya. So four important directions, four subsidiary corner directions, and all are considered as Devatā. Hasti uttarasyām. This is Devatāyaḥ Himālayaḥ nāma nagādhirājaḥ. We have to understand it.

Dependent on Directions

So all these directions within this space. Otherwise, space does not make any meaning at all. You go on moving. Without space, you do not know where you were from, where you started, where you are moving, and how to return back will be impossible. So we are dependent upon the directions. Without us, the directions are totally useless.

The Same Ātman

And within these directions – that is all the four or eight, whatever – there is the same Ātmā, and within us it is the same Ātmā. And this pure consciousness within the individual and the collective consciousness within the directions – both of them are subsumed in the Paramātmā. That is the idea, and that is how we will have to do the Upāsana. Remember, all these are meant for Upāsana.

The Seventh Mantra – The Moon

Then in the mantra seven: ayam candraḥ sarveṣāṃ bhūtānāṃ madhu, asya candrasya sarvāṇi bhūtāni madhu. The rest follows the same.

The Moon and the Mind

This moon that we see – we enjoy so much. So much of mooning is because of the moon. So much of moaning is also because of the moon. First mooning, then moaning. Everything happens.

Moonlit Nights

And at night, when the full moon comes and when there is no obstruction – so‑called obstruction called the city lights glaring into our eyes and making us incapable of enjoying the beautiful moonlit night.

Looking at the Sky

One day, if you are living in a high‑storeyed building, you just go up to the very top – whether it is a twelve‑storeyed building, not to speak of a fifty or hundred‑storeyed building – and then look at the sky when the full moon is there. Or at a night when it is what is called Amāvasyā, a full dark night – then you will see, you will be struck with wonder, how many billions and billions of stars are shining, and all of them are helping us to move forward in our life.

Manasaspati

And that is why the Candra – it moves the heart. It is Manasaspati – he is the lord of the mind. Naturally, it gives so much of joy.

Candra Devatā

So Candra is a madhu to all of us, and all of us are also – because remember, according to Hinduism, Candra is not a lifeless – what is called – planet, but it is a devatā. Candra Devatā. So many stories are there. Candra Devatā is shining on the very head of Lord Viśvanātha. That is why he is called Candraśekhara. There is a beautiful stotram, I think by Śaṅkarācārya: Candraśekhara, Candraśekhara, Candraśekhara, pāhi mām, rakṣa mām, etc. Beautiful hymn.

All Beings

So ayam candraḥ sarveṣāṃ bhūtānāṃ madhu. And then at night when the moonlight comes out – and then you people – is it only for human beings? No. For every being on earth, it is exactly the same thing.

The Same Ātman in the Moon

So this Candra, tejo‑maya, the same Ātman. Because whatever exists is Brahman. Whatever gives happiness, that is Brahman. Whatever gives us knowledge, that is Brahman. So at night, the moonlight gives us Brahman.

Medicinal Plants

In fact, according to Hindu Āyurvedic knowledge, they say all the medicinal plants are given so much of medicinal properties only by the moon.

Without the Moon

Not only that – you imagine: suppose there is no moon, only the sun is shining day and night. Everybody will be burnt to death. But fortunately the moon will come, cool us, give us very beautiful rest, and it delights our heart. That is why lovers – they also moon at when the moonlight comes only; later on they may be moaning – that is a different issue.

Dependent on Each Other

So we are dependent upon each other, and it is Paramātmā who is manifesting in the form of the moon. It is the same Paramātmā who is manifesting within each one of us as the microcosm. And then both the soul within us, the soul within the moon, and that is the same soul which is the manifestation of that Paramātmā, and that is the goal.

The Eighth Mantra – Lightning

Then another example in the eighth mantra: iyaṃ vidyut sarveṣāṃ bhūtānāṃ madhu, asyā vidyutaḥ sarvāṇi bhūtāni madhu.

Vidyut as Brahman

So we have seen in the Chāndogya Upaniṣad, that Vidyut in Taittirīya Upaniṣad, do Upāsana – Vidyut as Brahman, Brahman as Vidyut, lightning. Why? Because after a long dreary summer season, the monsoon season starts. After summer, after winter, there would be spring; after the spring, there would be this summer season. After the summer season, again the moon – what is called monsoon – will be there. Soon the monsoon will come.

The Joy of Lightning

Then at that time, when beings are parched, suffering from thirst, etc., then suddenly they hear a thundering sound, lightning will be there. As soon as these animals look, you know how glad they become! Because it is an indicator that very soon torrential rains might come, and then that water will produce new grass, new creatures, and life goes on. And that very lightning lights up our entire heart.

Manifestation of Brahman

And there is also it is manifestation of Brahman, and with the manifestation of Brahman within us, both are subsumed into the manifestation of Brahman, and that is what we need to do.

The Ninth Mantra – Thunder

Then in the ninth mantra: ayam stanayitnuḥ sarveṣāṃ bhūtānāṃ madhu, asya stanayitnoḥ sarvāṇi bhūtāni madhu. Now gave the thunder – the sound of the thunder.

The Sound of Thunder

Many times I have observed: I am sleeping, and the whole day would be terribly hot. And then even at night the humidity, heat is making all of us restless. Suddenly you hear a thunderous sound. You are not seeing the lightning, but you understand. Thunder and lightning almost come together. And it indicates that very soon there is going to be rain. That is the idea.

Object of Upāsana

And even this thunder is also an object of Upāsana in the Taittirīya Upaniṣad. And in many other Upaniṣads, we have seen this – in the Chāndogya Upaniṣad also, among the so many objects of meditation, Upāsanas.

Subsumed in Paramātmā

So the soul in the thunderbolt, the soul within us, both are subsumed by that Paramātmā, and so the same Paramātmā is manifesting as me, as the thunderbolt, as all of us, and as nature.

The Tenth Mantra – Ākāśa

Then, as I said earlier, we discussed it. Now only in the tenth mantra, Ākāśa, this space, comes. And for the sake of completion, I have joined it at the end of those four bhūtas to make it Pañca Bhūta. So I am not going to go into it.

The Eleventh Mantra – Dharma

Then in the eleventh mantra and twelfth mantra, two factors. What is it that keeps everything in order? So if there is a country, there must be laws for the benefit of everybody. There must be some rules and regulations. And not only rules and regulations, there must be they – what is called – team, the persons who maintain those rules and regulations. Otherwise people will do whatever they like.

The Officers

So those officers will be there. And what is the officers which keep an eye on each one of us, or even the slightest single atom? That is called Dharmaḥ. You behave as you are supposed to behave, and then you will attain, slowly progress, and manifest your potential divinity. If not, you will not.

Dharma Is Madhu

So ayam dharmaḥ sarveṣāṃ bhūtānāṃ madhu. This Dharma is the greatest joy‑giver to all the Bhūtas.

Puṇyam

Truly speaking, that is what is called Puṇyam. When a person behaves rightly, he is accumulating tremendous amount, earning tremendous amount of Puṇyam. Puṇya, as I gave the definition, Puṇya is that power to squeeze happiness under any circumstances. No food, no drink, and mosquitoes are biting – maybe a person is in hell – but he will be the happiest person, because he earned more Puṇya.

The Opposite

But a person who is a Pāpī, the opposite, who behaved unrighteously all the time – even if he occupies the Svargaloka, like all the Asuras who defeat the Devas and then occupy, they will be miserable. Because if they are not miserable, they will not go to war.

Who Goes to War?

Remember always: who goes to war? A person who is not happy. Who thinks: "If I can subdue, if I can take possession of what the other person possesses, what the other country possesses, what the other area can give, then I will be a happy person." Until that time I am not a happy person at all.

Dharma Rules Everything

So this is how Dharma rules everything. That is why Dharma protects one who observes Dharma. So Dharmo rakṣati rakṣitaḥ, rakṣitaḥ dharmaḥ rakṣati. When a person protects Dharma by observing it, that Dharma ultimately protects him.

The Greatest Bliss

And that is why it is the greatest bliss, and everybody loves only happiness. Dharma is the instrument for attaining to the highest happiness.

The CCTV

Similarly, the same Paramātmā is manifesting in the form of Dharma, and that Dharma is there like CCTV within each one of us, and it is evaluating: "Is this person thinking right? Is this person speaking right? Is this person doing right?" And accordingly, this CCTV is authorised: "You give him either punishment or reward according to what he does."

The Mantra

So in this eleventh mantra, that Dharma is the greatest happiness. Dharma is the manifestation of God as Ātmā. So Ānanda is a manifestation of God. So the Ānanda we get through the observance of Dharma – and then Dharma gives that happiness to whoever follows it – and that Paramātmā is manifesting in the form of Dharma as the soul within each one of us, as well as within the Dharma itself. That is what it wants to say.

The Ending

Adhyātmam dharmaḥ tejo‑mayaḥ amṛtamayaḥ puruṣaḥ, ayam eva saḥ yaḥ ayam ātmā, idam amṛtam, idaṃ brahma, idaṃ sarvam. Same idea.

Conclusion

And a few mantras left out. We will talk about them 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!