Brihadaranyaka Upanishad Ch.2 1.2-3 Lecture 44 on 21 June 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 to the Second Chapter of the Bṛhadāraṇyaka Upaniṣad

In our last class, we started the second chapter of the Bṛhadāraṇyaka Upaniṣad. We discussed three stages of spiritual progress. What are those three? These are also called normally in Vedānta vādas (opinions): Sṛṣṭi-Dṛṣṭi Vāda, Dṛṣṭi-Sṛṣṭi Vāda, Eka-Jīva Vāda, and Ajātavāda.

Sṛṣṭi-Dṛṣṭi Vāda

But the first one—Sṛṣṭi-Dṛṣṭi—is not an option. We are all in that Sṛṣṭi-Dṛṣṭi: "God created the world." For us, that is the most natural state into which we are born. It is the only real state that we ever know. But in course of evolution, as our minds delve deep and develop deep thinking, then we understand that everything in this world is changing. That which is changing cannot be the reality—satyam. Not only that, in order to know everything is changing, there must be someone who is an unchanging witness, and "I am that unchanging witness."

Dṛṣṭi-Sṛṣṭi Vāda

So this is called Dṛṣṭi-Sṛṣṭi Vāda. It is a great development, truly speaking. If anyone has reached this second stage of Dṛṣṭi-Sṛṣṭi Vāda, then a great revolution—evolution—had taken place already, and this person is far advanced. But there must be a proof for that. What is that proof? If I truly believe that everything is changing, and that the unchanging is the reality, and that is the truth, then at some point of time, he would be able to accept everything without thinking twice. So somebody insulted me—that is okay. That is the nature of this world. Somebody honoured me—that is also okay. And the same person can also honour me and again criticise me. The roles are reversed—that is okay.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ | ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ||

sukha-duḥkhe same kṛtvā lābhālābhau jayājayau | tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ||

A most marvellous statement supporting this Dṛṣṭi-Sṛṣṭi Vāda: when a person, whether he gains or loses, whether it is profit or loss, whether it is victory or defeat, whether it is praise or criticism—if he is able to live alone without being affected by it to a great extent, such a person is having great spiritual progress. So still he goes on through all these experiences, but he knows. But at the same time, he says: "I am the witness of all these changes, but I do not know what I am."

The Cause of Happiness and Unhappiness

Then he analyses further. This is called analysis from the beginning to the end. So first, we all analyse Sṛṣṭi-Dṛṣṭi Vāda: "Why is there so much pain? And in course of time, why is there so much happiness? And why is it changing? Can it be remedied?" Then we understand, "No, it cannot be remedied." And since we observe this happiness and unhappiness, prosperity and poverty—it goes on changing with different persons—we ask: "What is the cause? Why is one person born rich, another poor, etc.?" We come to know there must be a cause, because what we observe is an effect, and every effect must have a cause. And I do not see the cause—even a baby is born into a very wealthy family. What cause can I see there? So we are forced to say that there is something which I cannot see, I do not see, but it must exist. That is the faith that we must have: the cause was created at some other point of time, and the baby is born now. So where is that point of time? The baby must have existed in the past also to create this kind of effect. So he must be the cause.

The Effect of Advanced Thinking

And that is what this person does—how he advances in his thinking. And along with advancement in his thinking comes also its effect. What is the effect? He is less affected by the changes. He becomes more withdrawn, more calm and quiet, more able to contain, tolerate, and still remain peaceful under any type of circumstance. Remember, this applies even if a person is happy—he will not be overjoyed. If a person has obtained a lot, he will not be excited. He treats both of them: "It comes, it goes." So that is called Dṛṣṭi-Sṛṣṭi Vāda, and that is a great progress in evolution.

Evolution and Involution

So this concept of evolution, Vedānta has taken to the highest state. Swami Vivekananda says: to understand the concept of evolution, we must understand the concept of involution—that is, from where we have fallen. We have fallen from God—not really, but it appears as if, as if. So going back, remembering my real nature—that is called evolution. So the body is a great help. The brain is a great help. The mind is a great help. My deep sleep is a great help. Everything in this world is a great help yielding our further evolution, provided we know how to take that help and use it for the highest purpose of knowing who I am.

Eka-Jīva Vāda

So this person has understood that everything depends upon my understanding. "Why not I take this understanding further?" So he analyses now—like he analysed the dream state, breaking state—now he starts analysing deep sleep, dreamless sleep. Then he understands: "There is no world, and yet I am the happiest person for a long time." And then that shows that I am only one jīva, and everything is my creation. But he has to go even beyond that: "I am that unchanging witness who is never affected by anything that happens, whether I experience waking, dream, or dreamless state."

Ajātavāda

So then he understands there is no creation at all. When he understands "I am Ātman," from the Ātman's point of view, there is no creation at all because there cannot be a second thing. This is called Ajātavāda—there was never creation.

These Are Not Intellectual Gymnastics

So what I wanted to emphasise is that these are not intellectual gymnastics, but these are true stages of spiritual progress. So how does it work? First, the world is real—so that is how we all start. This is for believers in the reality of the external world (Sṛṣṭi-Dṛṣṭi). Second, the world is my own construct—just as I construct my own dreams, might I not also be constructing the whole world through my opinions? "This is a good man, that is an evil person," etc. So this is called Dṛṣṭi-Sṛṣṭi Vāda. It comes only after deeply analysing the dream state. Next state: "I am the one who creates the whole dream world," and extend that understanding: "I am the one who also creates the entire waking world. Therefore, I am the only Jīva"—Eka-Jīva Vāda. When the same person progresses further and tries to analyse the deep sleep state, then he understands that there is no creation at all, and when this knowledge is transformed into realisation, then he becomes a realised soul, and one day, like the Guru, he can say: Ahaṃ Brahmāsmi.

The Guru's Joy

And then he will be, of course, freed. But what is the effect of this disciple's realisation upon the Guru? The Guru will rejoice a million times more than the disciple. He exclaims to himself: "This is my construct. Oh, what a great relief! A big burden is off me. One less problem," and he has to pay attention to other people who have taken refuge with him. This is what we had discussed.

Gārgya's Knowledge and Ajātaśatru's Guidance

Now we will analyse the second chapter, first section itself. So Gārgya's knowledge—Gārgya came innocently thinking he knows everything about Brahman. He does not even know there are two types of Brahman—Saguṇa and Nirguṇa. Even his knowledge of Saguṇa Brahman is not complete. So Gārgya came as a self-proclaimed teacher of Brahma-jñāna, and then Ajātaśatru gave him one thousand cows. Ajātaśatru understood: Gārgya is a sincere person, and he requires further guidance. But the methodology he adopted was: "Please teach me." And Gārgya started to teach what he knew.

Gārgya's Twelve Upāsanas

Not only that—what he did is important for us. Unlike modern professors—not like that. But every time he says upāse—"I contemplate upon the Āditya, upon the Chandra, upon the vidyut, agni," etc. Twelve upāsanas he teaches. Every time one teaching is given by Gārgya, Ajātaśatru says: "This upāsana of yours is too limited. I know better. I know what you taught already. I also know it is limited, but I know a much better upāsana which will give you a much better result. I will teach you what I know." Remember, this is all about Saguṇa Brahma only. So twelve times he gives this teaching. Twelve times Ajātaśatru improved the understanding of Gārgya. In the end, Gārgya exhausted his knowledge and he admitted his knowledge of Brahman was very limited.

Gārgya's Humility

Ajātaśatru, at the end of the twelve upāsanas, asks: "Is this all that you know?" And then Gārgya accepts: "Yes, this is all that I know"—very humbly. So Gārgya's humility comes forth. That is why he was an apt disciple. Humbly he begged the king to take up the role of the teacher, and he decided: "Let me become your disciple, the king's disciple"—which was not in the tradition in those days. The king led Gārgya to the highest knowledge of Brahman in two stages.

The First Stage: Acquiring Qualities

What was the first stage? Every time Gārgya taught a particular upāsana, every contemplation—upāsana means contemplation—is to meditate upon Saguṇa Brahma with one particular quality. When a quality is thought over many times, then slowly that quality becomes manifest as one's own nature. Remember, all these qualities are already there within each one of us. Each soul is potentially divine. Only because of this process of creation—evolution—we have to go for a long time through the unspiritual qualities, otherwise called worldly qualities, otherwise called preyo-mārga (the path of the pleasurable). So that is how the development takes place.

The King as Teacher

That is the first stage, and by the end, Gārgya had stopped teaching. Ajātaśatru improved, increased, extended his upāsanas, and every time Gārgya must have practised them until Gārgya had acquired a particular quality through repeated contemplation as taught by Ajātaśatru. Ajātaśatru would not proceed to the next stage—like any good teacher—until the student grasps the lower-class truths; he will not take him to the higher class. Like that he led him, and then Ajātaśatru made him a disciple.

The Second Stage: The Sleeping Man

Now Gārgya is ready to receive the second stage. I am just forestalling what Ajātaśatru did from the fifteenth śloka onwards. So Ajātaśatru took him to a sleeping person. First he calls him by certain names belonging to the moon, and the man did not respond at all. Then the king gently shakes him—no response. Then the king shakes him quite hard—but there was no response. Then the king shakes that sleeping person violently. Then he opens his eyes.

The Lesson

That is all the subject matter for teaching Gārgya further. Then Ajātaśatru takes him away, makes him sit. "Now you have witnessed: this man was sleeping and he did not respond. Where was he, and how did he come back?" Two questions. "Where was he when I called him, when I gently shook him, when I shook him with more effort, and when I shook him with tremendous violence? What happened to that man? If he was the body, if he was the mind, he would have woken up. But then he became detached from the body, from the mind." That is what happens to all of us. We become totally detached from the gross body—which means from the entire external world—then from the subtle body, which means our entire inner organ which is called the mind.

Deep Sleep and Brahman

Then this person was in the deep sleep state. What is the deep sleep state? It bears close resemblance to Hiraṇyāvasthā. First of all, ekam eva advitīyam—there is no second, there is no body, there is no mind. That means there is no world at all. Secondly, he is absolutely joyous and peaceful. That is why Vedānta gives it a peculiar name: it is called Ānandamaya Kośa—full of unbroken bliss so long as the deep sleep lasts.

The Analogy of the Seer and the Seen

So the lesson the king—the Guru—wanted to teach the disciple is that every jīva is a jīva only so long as that person is identified with the waking, with the dream, with the deep sleep. But the moment a person emerges—analysis means what? "I am experiencing the waking. I am experiencing the dream. I am experiencing the deep sleep. And whatever is experienced is not me. If I am seeing a tree in front of me, I am not the tree. If I am seeing a donkey in front of me, nobody would claim that I am a donkey—much less the person." So this is how the progress starts.

The Role of the Guru

And because Ajātaśatru was a realised soul and his apt disciple Gārgya had acquired all the necessary spiritual qualities and became a fit disciple, śravaṇa takes place. What is that śravaṇa? "So he who is in this Āditya—that being, the real one who is manifesting as Āditya, but who is not Āditya, who is not the sun god—it is only the solar orb. We all see only the solar orb, the orb of the moon, and the orb of the stars. We do not see whose real manifestation it is."

Everything Is a Manifestation of Brahman

Remember, we should never forget: every single thing, living or non-living, is a manifestation of Brahman—as visphuliṅgā—like sparks of fire. When there is a blazing fire, many sparks will be moving here and there, and they are all partaking of the nature of the fire. Everything illumines, even though very small, to that extent. And every spark is hot. Heat and light are the very natural qualities of fire. So like that, if Brahman is the original cause, everything in this world must be only Brahman.

The Purpose of Upāsanas

That is how every Upaniṣad wants to teach. No Upaniṣad ends without these upāsanas. If you notice deeply, any Upaniṣad tells all these upāsanas, and practically every Upaniṣad has some upāsanas directly or indirectly. They are all meant to purify the mind, to develop concentration, to develop more identity with the larger whole, and then finally realise: "I am the only one. I am the whole. There is nobody besides me."

The Truth Remains a Fact

Every Upaniṣad, every scripture—even though some of the scriptures of some religions do not explicitly talk about Nirguṇa-Nirākāra Brahma—a fact remains a fact, a truth remains a truth irrespective of what we think about it. A thing remains as it is irrespective of what we think about that something. A good man will be a good man even if we happen to think he is an evil person. So that is the truth actually. But what about an evil person? When we think about an evil person and if we think this person's nature is evil and he will never be evil only, we will be profoundly mistaken. Every person is an evil person at some stage of evolution, but everything changes. So evil changes to good. Good also makes a person, throws it up like the pole vault. The purpose of the pole is to separate us from the pole, but in the process it makes us cross something the pole itself cannot cross.

The Development

So this is how the development has to take place. I will just read out only what Gārgya started teaching in the second mantra, and thereafter I will not read out the original mantra, but we will analyse in plain English the essence of what conversation took place whenever Gārgya taught a particular upāsana to Ajātaśatru. Every mantra is helping Gārgya to evolve further towards the highest truth in the form of making him a fit recipient.

The Second Mantra

With these points in view, let me read out the mantra. This is the second mantra. Since there are twelve upāsanas—second begins with second, ends with thirteenth—so then the real teaching starts only from the fifteenth.

स ह होवाच गार्ग्यः य एवासावादित्ये पुरुषः एतमेव अहं ब्रह्मोपास इति. स ह होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहं एतमुपास इति. स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति.

sa ha hovāca gārgyaḥ ya evāsāv āditye puruṣaḥ etam evāhaṃ brahmopāsa iti. sa ha hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājēti vā ahaṃ etam upāsa iti. sa ya etam evam upāste'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati.

Literal Meaning

I will first give you the literal meaning, then we will analyse a little bit. Sa ha hovāca Gārgyaḥ—so Gārgya started his teaching to Ajātaśatru. Ya eva—that being alone—Āditya Puruṣa is seen manifest so brilliantly, brightly in this Āditya, in this solar orb. It is the solar orb is not the only reality. There is a Puruṣa—there is a pure consciousness within that, of whose expression is this orb of the sun giving tremendous energy, tremendous light. In fact, he is called Brahma. Every being is born, both living and non-living, only because of the sun. But this we have to understand later on. Etam eva—and that Puruṣa who is so manifestly perceived in the solar orb—etam evāham Brahmopāse—"I consider him as the highest reality."

Ajātaśatru's Reply

In reply, Ajātaśatru is telling: Sa ha hovācājātaśatruḥ—now Ajātaśatru, after hearing what Gārgya had to say, now he opened his mouth, he said: Mā maitasmin saṃvadiṣṭhāḥ—"Do not speak to me that this upāsana you are doing is the highest upāsana." That means it is an upāsana. I am not saying it is not, but it is a very inadequate upāsana. I know better qualities in this Āditya, and three special qualities I am going to point out to you, and you better contemplate this solar—the Puruṣa, the conscious being—because of whom, or who is manifesting in the form of the solar orb. And we have to extend it to the moon, the lightning, the fire, and the stars—everything. We will come to that.

The Three Qualities

So you will have to do the contemplation, and then naturally the doubt comes: "Supposing I contemplate, what do I get out of it?" And here is the beautiful expression: Sa ya etam evam upāste—"One who contemplates that sun, whom we all think it is an orb, it is a lifeless object, if we consider him as a manifestation of Brahman, that Puruṣa, that being, that consciousness within every object, especially this manifest glory in the sun, then what happens? Such a person becomes also like the sun among people in this world, on this earth." What does he become? Atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā—so three special qualities: Atiṣṭhā, Mūrdhā, Rājā.

Discussion of the Three Qualities

Now we will discuss a little bit about these things. So what did Ajātaśatru want to teach? Ajātaśatru now wants to say: what is this Atiṣṭhā? Atiṣṭhā means prominent, most prominent. He becomes very prominent among all people. Now if you analyse, look at somebody who is prominent, whether good or evil quality. So you see the president of a country, the prime minister of a country—he is very prominent. Wherever he goes, he draws attention. So whoever meditates acquires this quality—worshipping this Atiṣṭhā, he also becomes Atiṣṭhā only. So Ajātaśatru says: "I meditate upon him as all-surpassing." That is, nobody can surpass him. He would be like the sun. Just as when you look up day or night, who is the brightest star? Only the sun. So far as we know, our experience is concerned, there is no other star which is more shining, more life-giving. No star can surpass our sun. The entire existence of our earthly planet and many other planets—it all depends upon the sun. He is Brahmā, he is Viṣṇu, and he is also Rudra. That concept we will have to connect with him.

The Psychological Rule

So this person he becomes all-surpassing among men. Remember yathā yathā upāste tathā tathā guṇa-samṛddhā bhavati—"as we contemplate, that is the great rule." It is a psychological rule; it is not a mysterious rule revealed by the Vedas. So you go on worrying deeply—your very face will show you are a worrier. Think of good thoughts, and your face-cut, your entire body formation, will change. And this also Swami Śaradānanda mentions in connection with the iti-iti-mārga—so beautiful. Such a person, by meditating even upon the good qualities, becomes a good man. Because if you go on thinking, your speech follows your thoughts, then your actions follow your thoughts and speech, and there is no option but to become a good person. If a person thinks spiritual thoughts, he will become spiritual. If a person thinks about God, he will become God—and it works. That is why the greatest psychological truth: as we think, we become. But it should not be superficial thinking, but profoundly concentrated thinking day and night—we will become that, no doubt about this.

The Story of Queen Anne

It is said that Queen Anne, the 14th—the wife of Louis XIV of the French kingdom—she was given the punishment of beheading, and then that very thought overnight she became an old woman. Her entire black, shiny hair had become absolutely white. I do not know whether it is a fact, but it illustrates what we have to think about it.

The Second Quality: Mūrdhā

So whoever meditates—this is the first quality: Atiṣṭhā. Then Mūrdhā—he becomes the leader because whoever is a great thinker becomes a leader. He acquires power, acquires that splendour, acquires that brilliance, whether good or bad. They must have that tremendous strength. Nobody can become a guṇḍā—an evil person—if he is weak. No weak person can ever become a guṇḍā. He must have both physical as well as mental strength more than other people. Then only he can command. It is said there was one Nawab—a Muslim king—he was so evil that anybody towards whom he looked shrivelled, and he might even die just by look—so evil he was. Anyway, this is the result. As we meditate, so we become—that means those qualities become our qualities, my character, my nature.

The Third Quality: Rājā

So he becomes Mūrdhā—mūrdhā means the head. Just as in a family there is a head, so also there is a community head and the head of a nation, etc. So for every organisation, there will be a head—called CEO. So thus whoever meditates upon him as Mūrdhā—head—he becomes, he acquires that power. That means other people automatically bend down their heads and obey him. That is the second quality. First quality is he becomes all-surpassing in everything compared to other people. Second is he becomes a leader, a head. Third quality is Rājā—rājā means what? He becomes a rājā—becomes a king. But here Śaṅkarācārya says rājā means that which shines. After all, he is meditating upon the brilliance of the sun. So the entire personality shines.

The Light of Śrī Rāmakṛṣṇa

These are not legends, these are not empty words. Once upon a time, great light used to come out of the body of Śrī Rāmakṛṣṇa. People used to be wonderstruck, hypnotised, looking at the light that was emanating from every pore of Śrī Rāmakṛṣṇa's body. And then he understood: people are not interested in me, in what I say; they are looking at this outward splendour. So he said, "I prayed, O Mother, look at this prayer. O Mother, do not come out. You go inside; You be manifesting inside within me, but let the body remain like any other body." After sincere prayer for a long time, slowly that light withdrew itself and started shining from within. Only a few people could recognise him. Otherwise, everybody used to look. There are so many instances.

The Result of Meditation

So sa ya etam evam upāste—"Thus meditates upon the Āditya in these three qualities"—becomes himself all-surpassing, head of all beings, and resplendent. So this is what Ajātaśatru said, and he must have made him—"This is how I meditate, and this is how you will have to meditate." And that is how these three qualities have been given.

Understanding the Presiding Deities

Now slowly, slowly, we have to understand something. What is this? How does a person really progress? So in this context, we have to understand what is called Adhiṣṭhātra Devatā—presiding deity. I have already discussed it. I know you are intelligent students, but this is in connection with understanding Hiraṇyagarbha. All these upāsanas are: "I meditate upon the sun as Hiraṇyagarbha or Saguṇa Brahma." Where is Saguṇa Brahma and Hiraṇyagarbha coming here? This person is meditating upon the sun. So who is the sun? He is the presiding deity. The sun is the presiding deity of every eye which has the power to perceive forms and colours. Not only that, the sun manifests, makes each one of us experience that which can be experienced through the eye through two powers. One is that sun manifesting as my eye, your eye, every creature's eye, enabling to see the form. For example, a deer sees a hungry tiger trying to kill it. It smells, it also sees, it also has legs. There is an Adhiṣṭhātra Devatā for the legs also—called Viṣṇu, Urukramahan.

Every Limb Has a Presiding Deity

So this is how Vedānta tells: every single part of our body consisting of so many sense organs, etc., there is a presiding deity. So who is a presiding deity? He who first of all manifests as a particular limb in our body and as that particular light in the external world so that we can experience the colour, the forms, the sound. Further, you have to understand: if it is the ears, Ākāśa—sound. Ākāśa is the Adhiṣṭhātra presiding deity of every sound, and he manifests in the form of the ears. Ears have the ability only to hear, not to see, not to taste, etc. Not only that, this external world—so Ākāśa manifests in the form of space so that the sound can travel; otherwise, the ears cannot hear.

The Unity of the Presiding Deities

So this Adhiṣṭhātra Devatā—presiding deity—manifests as every limb in every jīva. That is the first. Secondly, he manifests as that light—"light" we should not think only sunlight or torchlight. Light means that medium through which every sense organ can experience, and under experience, that particular knowledge—sounds, smells, tastes, etc. Now there are various Adhiṣṭhātra Devatās—as many limbs in our body, so many Adhiṣṭhātra Devatās. But what is Hiraṇyagarbha? He is the sum total of all these presiding deities.

The Point of the Teaching

That is the point Ajātaśatru wanted to teach to Gārgya. So when you are saying, "Here I am meditating on Hiraṇyagarbha," this is what you have to understand. And the more qualities you acquire, the more will be your understanding. So that is how you have to first worship—contemplate: "I am only a part of the presiding deity of every limb." So when we analyse like this, the sun is manifesting in the form of my eye; Ākāśa—space—is manifesting in the form of my ear; the hand is manifesting in the form of Indra; Indra is manifesting in the form of the hand; Viṣṇu is manifesting in the form of my leg; etc., etc. What is left out in me? Nothing. Because even the mind that we think—it is a manifestation of the moon.

The Final Realisation

Finally, I do not remain. Who remains? Presiding deities. Do they remain? No, they also will not remain because they realise in their turn: "We are only parts of samaṣṭi called Hiraṇyagarbha." Then Hiraṇyagarbha realises: "I am the manifestation of Nirguṇa Brahma." This is going to be the development. In this light, we have to understand all the twelve guṇas—not twelve guṇas, but twelve mantras where Ajātaśatru taught Gārgya all the things. So from the second verse to the thirteenth verse, this is going to be the development.

The First Upāsana: Āditya

So the first one is Gārgya himself introduces Āditya. So Hiraṇyagarbha—Ajātaśatru says—is endowed with more virtues. What is it? So he is Atiṣṭhā, Mūrdhā, Rājā. Atiṣṭhā is what—he is all-surpassing. So he is Mūrdhā—he is the head, he is the leader. Rājā means what? Tremendous light comes out of him. That is why around every saint's head there is a halo—it is produced to make us indicate there is something within him which is also there within us but in an unmanifest form. So mūrdhā means pūjya—worthy of worship, ādaraṇīya, vandanīya—he who has to be respected, he who has to be worshipped, he who is to be honoured, he who is to be bowed down to—because as soon as these qualities come, you do not think and do that; automatically your head will bow down. So Atiṣṭhatva, Mūrdhatva, Rājatva—"I meditate upon Hiraṇyagarbha." And as I said, Ajātaśatru made him go through all these things.

The Second Upāsana: Chandra

So this is the first. Then in the third mantra, Gārgya introduces Chandra—the moon—is taken upon which Hiraṇyagarbha is meditated. So this is presented by Gārgya. Ajātaśatru as usual says: "There are three special qualities. What you said is not sufficient." And what are those three qualities of this lunar object called Chandra—the moon—what we call the being in the moon, the Puruṣa in the moon: Bṛhat, Pāṇḍaravat, Somarāja.

The Three Qualities of the Moon

Bṛhat means Mahan—the greatest, because remember, according to Vedānta, all the oṣadhis—all the food materials—grow because of the influence of the moon. Without him, we will not be surviving at all. So that is one—Mahan, great. Pāṇḍaravat means pure white—that is why we say "white like the moonlight," "like white marble." And Kālidāsa also says that in a particular season that comes between October and November, the moonlight should be as white as the milk of a buffalo. That is the simile he gives—śukla-ambara, pure white, purity. So that is why a person becomes pleased whenever we approach pure persons. You approach a baby—he is so pure, he becomes so lovable. You feel like taking in your arms, embracing, protecting. So Somarāja means who is attractive—that is the third quality. First is Bṛhat—he pleases everybody, he is great. Second quality Pāṇḍaravat—that means he is like a pure white cloth—purity. Somarāja means who is a very attractive person, pleasing personality, and the result is whoever contemplates upon the moon like this, he will also become great like this. Ajātaśatru also gives one more result: not only a person by contemplating upon the moon acquires these three qualities, he also gets anna-samṛddhi. Why? Somam bhūtvā raso'ham—the moon is considered as the creator, the giver of oṣadhis. That is why this person becomes anna-samṛddhi. He enjoys pure mangoes, sweetest mangoes, very fragrant mangoes—his whole life if he contemplates—he will meditate upon this.

The Rest of the Upāsanas

Like this, every quality has been made clear by Ajātaśatru, and we presume that Gārgya had practised contemplation because he was an expert. It would not take a long time. Once a person succeeds in concentrating and becoming one with it, then it will be easiest for him. That is why it is said every spiritual practice that was undertaken by Śrī Rāmakṛṣṇa—the result came within three days. He attained the goal of that one. Why? Because a fit instrument gives the result very quickly.

Conclusion

So I will stop here. There are other upasanas—we already discussed two. We will discuss the rest of 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!