Brihadaranyaka Upanishad Ch.2.5.1 Lecture 71 on 26 September 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 Vidyā

In our last class, we started a new section called Madhu Vidyā. In this particular section there are nineteen mantras. The very essence of this particular section called Madhu Vidyā is called the interdependence of everything – the creator and the created, the subject and the object, the knower and the knowledge, and the experiencer and the experienced.

Who Taught This Doctrine?

So first it is described in these nineteen mantras who taught this doctrine called Madhu Vidyā or honey doctrine. We have to keep in mind this word "honey" – "most dear" is one meaning. And because it is dear, as we see in our experience, we depend upon whatever becomes dear to us. What becomes dear to us? Only when something gives us Ānanda, removes some desire, and reveals our whole inner happiness. Then we love that object, that person, or that event, that time, that job – everything. That is one meaning.

The Second Meaning of Madhu

Second meaning is Madhu, even more important – is effect. Madhu means effect. So in this section it is described: everything is both simultaneously an effect as well as a cause – cause and effect. For example, I am looking at a beautiful, let us say, mango fruit, apple fruit. And I am feeling very happy that I am going to enjoy that fruit. Maybe a tiger is looking at me from behind a bush, and for it, I am an object of enjoyment. So we are the enjoyers, enjoyment. Annam annādaḥ. Both cause and effect. Experiencers, experienced objects, objects and subjects.

The Dream Analogy

So in our last class, I have dealt for some time on this particular topic in which I tried to explain the whole creation, including the creator. This is a very important point. The Creator does not stand separately. The Creator, the created, everything is interconnected. For that, the Advaita teachers give the example or analogy of a dream. It is the waker who is present in the dream as one of the participant beings, agents, and the whole world is created. In other words, the waker becomes the creator of the dream world, the objects in the dream world, and the subjects in the dream world.

Extending the Example

There also you extend this example. I am talking in the dream with somebody, and I am enjoying, objectifying, experiencing that person. Similarly, that person is also doing exactly the same thing to me. And this is what is happening in this waking state.

Deep Sleep

So even in the deep sleep state, we have the same experience. Who is the enjoyer of the deep sleep? I. And what is being experienced? That particular state where the mind is kept in abeyance, but it is there. So I am created. I am also the creator – this interdependence.

The Triangle

And I compared it to a triangle. And what are the three angles of this triangle? One is Īśvara, another is all the presiding deities, another is this external world, and another is myself – each one of us individuals: the individual, the world, and the presiding deities.

Where Comes Īśvara?

Where comes Īśvara? Īśvara is not in the fourth. Īśvara has divided Himself into the presiding deities called Ādhidaivika, and this external universe which is called Ādhibhautika, and me – each one of us, each individual – Ādhyātmika. So Ādhyātmika, Ādhibhautika, and Ādhidaivika.

Śrī Rāmakṛṣṇa's Example

So he also gave the example, quoting Śrī Rāmakṛṣṇa. Śrī Rāmakṛṣṇa says that Bhagavān – the word Bhagavān has no meaning without bhaktas, and bhaktas cannot exist without Bhagavān. Everything is dependent.

The Corollary

This is the meaning, and the corollary we derive from it is: whatever is dependent, that is called partial truth – mithyā. And every mithyā only points out to the adhiṣṭhānam, the substratum, which is called Brahman, which is called Satyam – satyam jñānam anantam brahma.

Why This Section?

So this is the essence – this is called the doctrine. Why is this section dealing with this particular subject? Because we have seen in this very Bṛhadāraṇyaka Upaniṣad, Bhagavān created the whole world, but we are unable to see neither Bhagavān nor attribute that He is the creator.

Bhagavān Is Not Separate

And "Bhagavān created" means we have to understand: really Bhagavān is not sitting separately, takes up some separate material like a potter. Potter is separate, clay is separate, the potter's wheel is separate, and what he creates – the pot – is also separate. Everything is separate. No – here it is just like our dream. We ourselves have created. We transformed ourselves, divided ourselves in this triangle.

The Dream Creator

So I, the creator, had become the dream world, the dream individuals, and that which is guiding or controlling, manifesting the light through which dream experience can be enjoyed or experienced. "Enjoyment" does not mean only pleasurable. There can be also bad dreams, nightmarish dreams – anything can be there.

Who Taught This Honey Doctrine?

So first it is described who taught this honey doctrine, Madhu Vidyā: idaṃ vai tan madhu dadhyaṅ ātharvaṇo aśvibhyām uvāca. Crystal clear.

The Sage Dadhyaṅ

There was a sage called Dadhyaṅ, and he taught this honey doctrine, Madhu Vidyā – remember Madhu Vidyā is better to understand that it is the science of mutual dependence – he taught to Aśvini Devatās.

The Purpose and Goal

What is the purpose? What is the goal? What is the end to be attained by this Vidyā? So that we should never consider anything as separate from us. We should not remain separate objects. Everything is one – which is called Brahman. If I realise it, I am called Brahman.

The Interdependence of All Things

So about this, especially in the Taittirīya Upaniṣad, we have seen in certain upāsanas that this earth and the annam – food – are mutually dependent. And the earth and waters are mutually dependent. Waters and fire are mutually dependent, and the fire and air are mutually dependent, and the air and the space are mutually dependent. Everything in this world is mutually dependent. They are what is called an unbreakable triangle.

The Eye, the Sun, and the Form

What is the result? If we really understand – "I am not different," or let me put it this way: my eyes are not different from any form in this world, and my eyes are not different from the light that emanates from the sun. So the sun, my eye, and every form, every colour – these are connected, interconnected, interdependent.

The Ear, Space, and Sound

Similarly, the space and the sound and my ears are interconnected. Thus we have to connect everything.

The Five Categories

Then what happens? These so-called millions and billions and trillions of objects, they all fall under only five categories. What are they? Pañcabhūtas. Of course, we have to understand: whenever I say pañcabhūtas, both the subtle tanmātras as well as the gross. And by understanding that the whole universe can be divided into five, or the resultant of a mixture of these five, then we have advanced in spiritual life very much.

The Causeless Cause

But even there – what are the effects? Five elements. What is the cause? Ātmanaḥ ākāśaḥ sambhūtaḥ, ākāśād vāyuḥ, etc. So finally we are reaching that final, finest point which is a causeless cause. But what happens is: forever for us to progress, to climb to that highest point of unity, we have to call it "cause." But once we reach, both cause and effect, those ideas disappear – like a river. As soon as it enters into an ocean, both its name, form, qualities, taste – everything disappears. It goes by the name "ocean." "I am, I was a river, but now I am the ocean." Even that idea "I was" is only for illustration's sake. Not really.

The Story of Dadhyaṅ and the Aśvini Kumāras

So there was a great sage who was a jñānī of Brahman. His name was Dadhyaṅ and Ātharvaṇa. And Aśvini Kumāras, the twin physicians, they approached him: "I want this."

Indra's Warning

Last class, I also explained the story – how the Dadhyaṅ Ṛṣi was prevented by Indra: "Do not reveal, otherwise your head will be cut off."

The Physicians' Solution

But being the most modern physicians, so they told their Guru: "Do not worry. We will first cut off your head and attach a horse's head, and you teach us through that horse's mouth, which is called Hayagrīva. And then when Indra comes to know, he will cut off that head. But we will immediately bring back your original head and reattach it."

A Bold Concept

So even in concept – if you think it is not a fact, it is a very bold concept. So that is what had happened, and they got this.

The Guru's Attainment

And by implication, we have to understand: like their Guru, they also must have attained that supreme state of realisation. How do we do that? Because a Sadguru will not leave his disciples unless until they attain what state he himself had attained.

The Praise of the Great Sacrifice

So another ṛṣi from Ṛgveda – so he, remember, this is Śukla Yajurveda, but another ṛṣi from Ṛgveda – he observed the whole thing and then he narrated. I cannot restrain myself, I have to publicly announce the great sacrifice this Dadhyaṅ Ṛṣi had done – to the extent of trusting his would-be disciples that they will restore his head.

A Realised Soul's Attitude

And of course he was a realised soul. He would never care – as Swami Vivekananda used to say: "I am ready to be reborn a thousand times if necessary, if I can help a single dog." Such would be – we can call it compassion. But we should not call it compassion, because it is not one person, one individual showing compassion to others. It is a play – because they have gone beyond death and birth, life and death. We have to understand it is a līlā.

The Great Sacrifice

So another ṛṣi, he pointed out: these great ṛṣis and his disciples, they have obtained this tremendous Vidyā with great sacrifice. That is why, because of the great sacrifice, this Madhu Vidyā, Madhu Jñānam, also must be one of the greatest.

What Is Spiritual Life?

So in fact, what we need to understand is: what is spiritual life? Gradually shedding our limited individuality and slowly getting identified. And a little bit of that identification is called compassion, but greater identification means becoming unselfish.

Unselfishness Is Morality

Unselfishness means morality. Morality means: "I am not doing good to anybody; I am doing good to myself."

Swamiji's Teaching

That is why Swamiji says crystal clearly: when you see a beggar, you keep him on a high pedestal, thank him for affording you an opportunity to progress in spiritual life. Thank him wholeheartedly. God Himself has come in that particular form – atithi devo bhava. This is an Upaniṣadic dictum, commandment. This is what we have seen.

The Fifteen Mantras

So this fact of mutual interdependence – that means oneness of everything – is elaborated in fifteen mantras, and the very fifteen mantras, starting with the very first mantra.

The Elements Mentioned

I am just giving you what are the elements mentioned therein. It will be easy for us. Thereafter, we will take one particular first mantra, explain it a little bit, and we have to understand the rest of the fourteen mantras exactly in the same way.

Pṛthivī – Earth

So first thing mentioned is Pṛthivī. Why is Pṛthivī – means earth – why is the earth mentioned? That is because we are living on this earth, and the earth is growing food, and that food is eaten by human beings, animals, every creature on this earth.

Eating Each Other

And we are also eating each other, because as I mentioned so many times: this annam, our body, is called annam, it is food. When I eat something – somebody, some vegetable, some fruit, some sweet – that is food for me. But when something eats me up, including microbes, that is food for them. This mutual dependence – that is what is important, because there is no other object, there is no other creature, there is no other anything. It is me in that form.

Aham Annam, Aham Annādaḥ

In one form, I am the enjoyer. Another form, I am the enjoyed. In one form, aham annam, aham annam, aham annam – aham annādaḥ, aham annādaḥ, aham annādaḥ. Apply this to everything. Not only the Pṛthivī – annam means Pṛthivī – so aham jalam, jalam aham. Many creatures, when they eat a living creature, they get that watery part from that creature itself, because every living creature is a conglomeration, a combination of these five elements only. So Pṛthivī is given as an example.

The Five Elements

Then imāḥ āpaḥ – "I am waters." "I am agniḥ – fire." "I am vāyuḥ." "I am ākāśa." Even though in this order given in this particular Madhu Vidyā section, this Ākāśa comes a little bit later, but for the sake of understanding, I brought it here. So all the five elements without which creation cannot be are mentioned here. And everything depends upon everything else.

Each Element Contains Every Other

Every element – all these five elements – they consist of every other element. Earlier I explained: this is called the combination of five elements in a peculiar way. So half of each element – every element is divided into fifty‑fifty. One half it retains, and the other fifty percent is divided into four – twelve and a half. So four times twelve and a half, fifty. So every element contains every other element. That is the essence.

Cosmic Manifestations

Then we get not only these five elements – the manifestations of these five elements, cosmic manifestations, universal manifestations.

Āditya – The Sun

What are they? "I am Ādityaḥ – the sun is honey for all beings." Imāḥ diśaḥ – these quarters: east, west, south, north.

The Importance of Directions

How can these be really divine beings or deities, presiding deities? Just imagine you want to convey something is somewhere – a shop, for example, is somewhere – and you want to go. Unconsciously, what do you do? "I know I have to go to the right side of my house and turn to the left, turn to the right, turn to the right," etc. It is called mapping. And then I will get to the place where I want to go, where I can buy things, get things, and come back.

Without a Sense of Direction

Suppose somebody has completely lost all sense of this diśā. What happens? Do you know? The person will not be able to live.

Butterflies and Birds

That is why they say butterflies – some specialised butterflies, they go in search of food, and when they happen to find out a source of food, and then they come back to the original nest, and then by dancing they indicate which direction, how much of food, and what type of food. All this information in their own language they convey to the other butterflies. So that is what happens to birds, because even crows, as I mentioned, when they see a source of food: "Oh, plenty of food is being thrown out here. Come, let's go." How does it convey? They have their own language. So directions are part of God manifesting as these directions. Imāḥ diśaḥ.

Sun and Moon

Of course, Sūrya is the manifestation of heat and light. Candra – he is also manifest. That is why in the fifteenth chapter of the Bhagavad Gītā, the Lord specifically mentions: gām āviśya ca bhūtāni dhārayāmy aham ojasā, puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ – "In the form of the sun, I nourish all the creatures of this earth, and in the form of the moon also, I increase the very rasa, the very essence, the medicinal plants" – especially oṣadhiḥ, because all the Āyurvedic doctors and allopathic doctors, homoeopathic doctors, every kind of doctor depends upon what is called the essences of these plants or flowers or seeds, etc.

Triphalā

So you just take the example of Triphalā – three types of fruits in Āyurveda – and they powder it, and they say that is a universal medicine for everything, everybody. So it is very important to understand Sūrya, Candra, space, etc.

Vidyut – Lightning

Do we stop there? No. Imaṃ vidyut – we require most important thing is water for this Pṛthivī, for this earth. That is why over‑flooding, over‑rain, or under‑rain – ativṛṣṭi, anāvṛṣṭi – both are dangerous for human beings. And that is going to be the future battlefield – to get pure drinkable water. Even the oceans are there – "Water, water everywhere, nor any drop to drink," like the Ancient Mariner. We get that what is called weeping.

Lightning Indicates Rain

So vidyut means lightning. What does this lightning do? It indicates God is coming very soon in the form of rain. Imaṃ stanayitnuḥ – that is the thunder, lightning, thunder. They go together. And where do they occur? Where is the supporter of these? "I am Ākāśa" – and this Ākāśa, for the sake of convenience, I have taken and included in that earlier, as I told you.

Water from the Sky

So both the rain comes from the Ākāśa. The sun not only gives heat and light, he gives us also, he donates us also water. One of the most important elements – all these elements are absolutely indispensable.

Satya and Dharma

But the whole world – everybody, every creature – has to get their own results of their past karmas. That is, we have seen in the eleventh section of the Taittirīya Upaniṣad, Śikṣāvallī chapter, eleventh section. The very first thing is satyam vada, dharmam cara, svādhyāyān mā pramadaḥ. These two are the twin principles that guide like a Guru: Satya and Dharma.

What Is Satya?

What is Satya? To know what is the truth and how to reach the truth.

What Is Dharma?

What is Dharma? Through what pathway I can reach Dharma. That is why every religion gets the name Dharma – Sanātana Dharma, Kṛṣṭava Dharma, or Muslim Dharma, Bauddha Dharma.

The Three Meanings of Dharma

Dharma – main meaning: the way to manifest our potential divinity. That is the first meaning. Second meaning is: we have to conduct our life according to our station in life, according to our situation in life – respectively called Varṇa Dharma and Āśrama Dharma. Then the third meaning is: everybody has their own allotted duties.

Bhagavān Kṛṣṇa

So beautifully Bhagavān Kṛṣṇa elaborates, enumerates this: cātur-varṇyaṃ mayā sṛṣṭaṃ guṇa-karma-vibhāgaśaḥ – "I have divided all the four varṇas, not according to personal likes and dislikes, but according to which guṇa is prevalent." So that taking advantage of this svadharma – one's own duties – they slowly expand themselves. Expansion is called life; expansion is called progress.

Satyam and Dharmam

So Satyam and Dharmam – so these are the fifteen in fifteen mantras: five elements, then the cosmic manifestations, and then Satya and Dharma. All these are beautifully enumerated.

The Ultimate Expansion

Then ultimately, when we expand, we become infinite. Then we understand that we are Brahman. Every soul, each soul is Brahman – potentially Brahman now, but ultimately Brahman we have to understand.

Idaṃ Mānuṣam

So idaṃ mānuṣam – "This human race is honey for all." "I am Ātma." This cosmic Self, Ātman, is honey for the whole universe. Sa vā ayam ātmā – "This very Self is the Lord of all beings."

The Conclusion

The conclusion, later on it comes: so this human race is honey for everybody. Why? Because there is no body, there is no birth higher than a human birth. In the scale of evolution, human body is the highest.

Why God Incarnates as Human

How does all this Vedāntic teaching, Christian teaching, Islamic teaching, Buddha's teaching – everything stems from only human being. That is why God incarnates only as what? Only as human beings. Yadā yadā hi dharmasya glāniḥ.

The Daśāvatāras

But what about the Daśāvatāras? You can doubt sometimes, but we have to understand. Even though it is said God is incarnated as a tortoise and as a boar, as a fish – Matsyāvatāra, as a Kūrmāvatāra, Varāhāvatāra, Nṛsiṃhāvatāra, etc. What we have to understand is: they are all very expanded human beings. It is only to show: you respect the fish, respect every other creature. Respect every cow, respect every creature. It is to show: I can incarnate Myself. In fact, I am incarnating, I am manifesting in the form of every creature in this world.

Who Am I?

And who am I? All of you, all the creation. I am – they are nothing but manifestation of Ātma. When Ātma is manifested, it is called the cosmos, creation. And sa vā ayam ātmā – "This very Self is the Lord of all beings." That means everything is Brahman – sarvaṃ khalvidaṃ brahma.

The Teaching of Madhu Vidyā

So this Madhu Vidyā teaches us how the whole creation is dependent on each other. Only when we grasp this fact and start identifying ourselves with everything, then alone can we make progress in life.

The Scientist and Concentration

Now a very interesting point we have to note. Supposing you want to obtain the knowledge – the scientist wants to obtain knowledge of a star, as an example. What should he do when any scientist wishes to unveil, unravel the secrets of anything? What he should do? He should concentrate.

What Is Concentration?

And what is concentration? Identifying himself with that particular object about whose knowledge he wants to unravel. And to the extent he identifies himself with the other object, to that extent his knowledge will be great.

Stepping into Another's Shoes

And in simple words, this is put forward in English language: you will have to step yourself into the shoes of the other person. Then you know where the shoe pinches. To understand the other person's grief or joy, we have to step ourselves into that person's shoes – not only to experience, to sympathise, to help, to be unselfish, but somebody is joyous and we have to identify ourselves and say how happy I am.

Vicarious Identity

Just as a mother and father – I am talking about true mothers and fathers – when their children really become somebody great, they also feel "we are great." This is called vicarious identity.

Focus Is Upāsana

So to the extent a scientist focuses – focus means upāsana, upāsana means identity – to that extent, his knowledge will be great. What does it mean? It means if a scientist identifies himself with any object – with a star, or with studying amino acid, studying any disease, anything – he should identify himself by focusing, by concentration. If he identifies himself fifty percent, his knowledge will be fifty percent. If he identifies seventy‑five percent, his knowledge will be seventy‑five percent. If he identifies himself with one hundred percent, his knowledge will be perfect: "I am the."

The Sufi Story

Then there would be no doors. As I mentioned earlier, the Sufi story: "Who are you?" First two times the door did not open. Third time the lover answered – understood and answered – "I am the." He found there were no doors, because when "I am the," what doors can separate me? Because I am myself.

The Secret

So the same secret applies to all of us. If you want any knowledge – worldly knowledge, spiritual knowledge, aesthetic knowledge – you will have to identify yourself with that.

The Story of Tansen

I remember a beautiful story. Do not ask me how far it is true, but it illustrates a certain point, and that is very helpful. You know, Tansen was the court musician of Mahārāja Chakravartī Akbar, and it is said nobody could sing like Tansen, and he gets absorbed.

Akbar's Discovery

So it is said one spring Akbar was sleepless. He went out into the nearby forest riding a horse. He wanted perhaps some fresh air – maybe it was too humid. And thence he was astonished. Divine music was emanating from some bush. So Akbar approached near, and he was stupefied, because it was none other than Tansen. And he was rooted to the spot, and when the music was over, both the singer and the listener – Akbar was a great connoisseur of music – so he was absorbed. When both of them came to consciousness, Akbar had a complaint: "Tansen, even though I pay you so high, you never sing for me like this."

Tansen's Reply

Then it seems Tansen had replied: "Jahānpana – O Emperor – when I sing for you, I am frightened. I have to please you. Always that element of fear is there – behind me, in front of me, inside me, outside me. If you are displeased, then I might be in danger. But here I am singing for my beloved, which is God Himself. And God will never create any fear to anybody, because He is my very Ātma. That is why I have no fear. I can lose myself. I do not think whether I have to please or not. And then I become completely relaxed, and that is why it is the most naturally flowing music than anything else."

The Bathroom Singer

Now look here – even a person who claims loudly, "I cannot sing properly," but everybody hums some cinema song or other. But when the same fellow enters into the bathroom and then taking bath, he bursts into more or less quite a good way of singing. Why? Because he becomes the most relaxed person. He is not aware "I am singing to please somebody."

The Secret

So that is the secret. And the same thing can be applied to our spiritual life also. What is that? The more we focus, the more we concentrate on God – and through God, first, presiding deity – it may be Gaṇapati, Nārāyaṇa, or Śiva or Devī, does not matter. The more we identify ourselves with that God, that is called Upāsana.

Complete Identity

That is the meaning of upāsana. And to that extent, we feel our identity with God. And of course, when we become completely one, it is needless to say that there would be no difference between the devotee and the deity.

What Is Bondage?

So this particular section wants to convey this profound truth to all of us. What is it that makes me bound? What is called this blinding business? What is the bondage? Bondage is "I am separate from you." The more separate I feel, the more I am bound. I am subject to both pleasure and pain, happiness and unhappiness, fear and anxiety and worry – everything.

The Triangle of Identification

So that is the essence – the more we identify in the form of the triangle:

• I, the Ādhyātmika.
• This world, which I am interacting both as the subject and object, is nothing but Ādhibhautika. I identify myself with it, because then I become both the enjoyer and enjoyed, experiencer and experienced, subject and object, knower and the known.
• And then I also apply the same rule to the Ādhidaivika – to the presiding deities.

The Progress

When I attain this perfect identity – rather, as I go on progressing, identifying with this triangle at the same time – because we cannot identify without identifying with the triangle – the less selfish we become, the more unselfish we become. Unselfishness is to expand ourselves, identify ourselves with the larger whole. So that is what we have to understand.

The Praise of Guru and Disciple

So this Madhu Vidyā was taught to the twin physicians called Aśvini Kumāras. That is why they are always called Aśvinau – dual number. This karma performed by the disciples Aśvini Kumāras and the courage shown by the Guru Sadguru are praised. Both Guru and Śiṣya showed so much courage. Let us understand how great this Madhu Vidyā is.

Not Something Special

And it is not something special. As I mentioned, it is there in every Upaniṣad. Even in this very Upaniṣad, that Brahman from Brahman emanated everything. In the first chapter we have seen, especially in the seventh section, then nothing can be nearer to us.

The Nearest and Dearest

For every effect, the cause is the nearest and the dearest. Since we are the effects of Ātman, Ātman is the nearest and the dearest. We are now separate from our cause. Since our cause is Brahman and Brahman is of the nature of Sat-Cit-Ānanda, we are also of the nature of Sat-Cit-Ānanda only.

The First Mantra of Madhu Vidyā

So this is the background. And with this background let us study the mantras. And as I said, if we analyse this first mantra – which I will do partially in today's class because there are so many things to be talked about – then apply the same thing to all the remaining fourteen mantras.

The Mantra

Let me first read the mantra – second chapter, fifth section, first mantra:

Iyaṃ pṛthivī sarveṣāṃ bhūtānāṃ madhu, asyai pṛthivyai sarvāṇi bhūtāni madhu, yaś cāyam asyāṃ pṛthivyāṃ tejomaya amṛtamayaḥ puruṣaḥ, yaś cāyam adhyātmam śarīraḥ tejomaya amṛtamayaḥ puruṣaḥ, ayam eva saḥ yaḥ ayam ātmā, idam amṛtam, idaṃ brahma, idaṃ sarvam.

The Translation

Let me first read out the English translation, then we will come back.

This earth is honey. Remember honey means dependent, honey means effect, honey means nourishment, honey means joy. This earth is honey for all beings, and all beings are honey for this earth.

Children and Parents

Just like all children are the dearest to the parents, especially the mother, and a mother is the dearest to all beings. A child, it is said in Western psychology, for about two to three years, does not know the separation: "I may separate, baby. I am not one with mother." He completely identifies himself or herself with the mother. The whole life – probably two to three years – is complete identification with mother. But with the awareness: mother is there, so I am happy. Mother is not there, I am not happy.

The Russian Example

Very interesting thing: in Russia, many women used to die in childbirth, and the babies – they become, they smell the mother, and they know this is the safest heaven. And some nurse has to take care of them. But then the babies understand that smell is totally different smell. So they discovered a method: take some old clothes, wrap yourself, wrap the baby in the old clothes used many times by the dead mother, and then the baby mostly is aware of the smell.

Smell and Instinct

And this is most animals – as we know, they hunt, they kill, and everything. The knowledge – they come from where? By smell. That is why they go on smelling. Then the wind is blowing, and they cannot smell what is behind, but what the air is carrying. So that smell – and we are all having that instinctive smell that we have come from Sat-Cit-Ānanda.

The Unconscious Longing

That is why unconsciously we are longing: we want to be Sat, we want to be Cit, we want to be Ānanda. Even though we are not directly saying "I want to become Sat" – whatever it takes to keep us alive, that is our desire to remain Sat. And whatever gives us happiness, "I want never to be separated from that" – that is called attempt to be happy, even though it is broken.

Chit – The Effort

And this consciousness that "I am separate from this object" – Sat and Ānanda – I make effort, and I become at least temporarily one with Sat and Ānanda. That is called Cit.

Conclusion

Beautiful subjects. 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!