Taittiriya Upanishad Lecture 110 Ch3 10.3-4 on 24 June 2026

Opening Prayer (Śānti Pāṭha)

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

Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum

pādapadmetayosritvā pranamāmi-muhurumuhu

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ॥ हरि ॐ

OM SAHANAVAVATO SAHANAV BHUNAKTO SAHAVIRYAM KARAVAVAHAI TEJASVINAVADHITAMASTUMA VIDVISHAVAHAI OM SHANTI SHANTI SHANTIHI HARIHI OM

OM May Brahman protect us both. May Brahman bestow upon us both the fruit of knowledge.

May we both obtain the energy to acquire knowledge.

May what we both study reveal the truth. May we cherish no ill feeling toward each other.

OM PEACE PEACE PEACE BE UNTO ALL

Introduction: The Three Types of Upāsanas

For the last few classes, we were discussing certain types of upāsanas (contemplations). There are three types of upāsanas mentioned here. The Sanskrit name the Upaniṣad gives for the upāsanas is called Samāgnāḥ—meaning a strong commandment, an irrevocable commandment. Anybody—whether a person wants worldly happiness or spiritual happiness—has to do these contemplations. That is the only way.

The Two Types of Results

And just to remind you, what does a person get by doing these contemplations? As I told several times, or what the Upaniṣad said, there are two types of results for these spiritual people. Remember, most of the people are not spiritual; they are religious. For them, what they consider to be the most important desires—the obtainment of objects, usually the welfare of the body and the mind, and generally happiness, satisfaction, etc.—can be obtained by these very same contemplations.

The Example of Tirupati

After all, I just give you an example. Millions of people visit the temple of Veṅkaṭeśvara at Tirupati. Do you think all are trying to die to get mokṣa (liberation)? No. Most of them want the fulfilment of what they think are the most desirable objects—either name, fame, winning an election, passing an examination, getting married, getting children, getting divorce, etc., etc.

The Indirect Effect of Upāsanas

But then these upāsanas have a beautiful, though indirect, effect. Slowly they purify the person and make the person—or endow the person with—right understanding that these are all temporary desires. The final desire should be only for spiritual progress. And that is called evolution. Even though biologists do not understand, nowhere do they mention what is the goal or purpose of this evolution. Is it to reach God, or is it to become something superhuman? They cannot imagine. It is only the scripture that can give us that. Why? Because whatever is not within the realm of these five sense organs—and all our knowledge, whether from science, technology, biology, zoology, any science—is only completely, greatly limited by the five sense organs.

The Limitation of Science

What the five sense organs can experience, we want to enhance them, because there is a strong belief that if the sense organs are not functioning, the mind also will not function. Therefore, keeping up these five sense organs and sharpening them if possible, wherever and whenever possible, and the corresponding objects which will not give tiredness or weakness to the sense organs—so that we can go on enjoying as long as possible—this is the vision so far of all the scientists and materialists. Why? Because they do not experience anything beyond the sense organs.

The Higher Realm

But a person may not experience what is outside the five sense organs, but there are people who strongly believe that there is a much higher realm or realms far beyond anyone's imagination, and life there is more and more worthy. Therefore, they cherish a deep desire, slowly strengthening the desire through the evolutionary process. Finally, they say: "I want only God." That means "I want to become God." That means Ahaṃ Brahmāsmi.

Both Results Come from Upāsanas

So every upāsana has a beautiful result, and in fact both results—even for worldly people, if they faithfully follow the scriptural injunctions and avoid all those forbidden by the scriptures—then not only do they get all the results they desire, but their minds become purified and they become more and more capable of understanding. And according to their understanding, their desires also will develop.

The Desire for a Car

This is a very normal process: if you do not know that something called a car exists, the desire for a car never arises in your mind. But the moment you understand that a car can make your life much more pleasant—just as an example only, because any worldly object can give both results or opposite results—the same car can take you very fast to some other place, but can kill you also very fast. Accidents can happen; suffering can come. So happiness along with unhappiness—they both go together. Good and evil—these are called pairs, and these pairs are inevitable and inescapable. But man understands through experience, and the scripture wants to help us, bless us, by teaching the highest goal of life.

We Are All Practising These Desires Unconsciously

So these upāsanas anybody can practise. In fact, we are unconsciously practising these desires at all times. Whenever there is rainfall less than expected—"Oh Lord, please give more rain; water scarcity—give more rain." So whenever any season is not giving its expected results, then we go on wishing. So this natural nature includes all of us. That is the very important point the Upaniṣad wants to make.

The Triangle of the Three Aspects

This nature is not separate from us. Gods are not separate from us. The world is not separate from us. All of us—gods, the world, and each one of our individuals—we all form part of that triangle called Adhyātmika, Adhibhautika, and Adhidaivika.

Faith in the Scriptures

So practising even so-called blind faith in the scriptures is quite possible scientifically: any experiment must give the same result, however many times it is repeated, by whomsoever it is repeated. So even in the modern world also, we all wish:

देशो ऽयं क्षोभरहितः । ब्राह्मणास्सन्तु निर्भयाः ||

deśo 'yaṃ kṣobharahitaḥ . brāhmaṇāssantu nirbhayāḥ ||

पृथ्वी शस्यशामलां वन्दे मातरम् ||

Prithvi shasyashyamalam vande matram ||

So everybody wishes. Only thing is, we are so selfish: "Let us have, let me have, let others not have"—and that will not work. Gods considers all of us as their children only.

The Adhidaivika Upāsanas

So we have seen this is Mānuṣī-Samāgamanāḥ—worship every part of your body as the manifestation of Brahman. Then we are seeing Ādhidaivika Upāsana—that is, the natural forces—and as a sample, just a few have been enumerated here.

What Are These Upāsanas?

So what are these things? These are called Ādhidaivika Upāsānāni—that is, contemplations with regard to the presiding deities. They are presiding, and when we contemplate upon them with love, with faith, and live the life according to their expectations, then the results are bound to come. There is no way they can be stopped.

Tṛptiriti Vṛṣṭau

So what are the things? Tṛptiriti Vṛṣṭau—"as satisfaction in rain." So whenever there is proper rain—vṛṣṭi means rain—whenever there is proper rain (because rain also can be improper: unseasonal rains, too much rain, too little rain, and where it is needed it does not rain, elsewhere where it is not needed it rains more)—ativṛṣṭi (too much rain), anavṛṣṭi (no rain at all)—all these are under the control of the presiding deities. That is the first faith we have to develop if we want to have faith in God. In fact, God only is manifesting in these forms. That is very important.

The Joy of Rain

So whenever there is rain at the proper season, proper time, proper quantity—no more, no less—tremendous satisfaction. The whole nature, not only human beings, every animal recognises that. That is why the frogs go on creating so much noise. They are so happy: "We can now sport, we can also multiply." So the birds, insects, any animal—they just go and soak themselves whenever they find rain after the absence of several months or even several years. Some of the fish had developed an extraordinary capacity to be hanging between life and death in a state of hibernation—all because there are no life-sustaining materials available. But after several years, as soon as a completely dry pond has been filled, immediately these come to life and just go on croaking, crying. The crickets will produce their own noise; frogs will be croaking. Marvellous things are happening. Every creature knows, more or less, what happiness is and how happiness can be obtained. Even plants appear to be dancing with joy.

Meditating on Rain

Tṛptiriti Vṛṣṭau—so we have to meditate. What is this meditation? I will just give you only a sample: "O Lord, it is Thy grace because of which we are getting this required amount of water—that too not pipe water, but ākāśa-jala—water from the rains. It has a special capacity, special quality, special power, special result it will give." And man becomes a jīva. Every jīvātman becomes absolutely as if it is completely satisfied—tṛpti.

Balamiti Vidyuti

And all of us require the required amount of strength to work, to procure food, to digest, so that life can be lived very well. And it is said these ṛṣis understood how much power is compressed in this lightning. Vidyut means lightning. Normally thunder, lightning, and rain all go together. So balamiti vidyuti—"as power in lightning." So there is power there. Nobody—no scientist—has ever discovered whenever there is terrible lightning, what happens to the discharge of all that power. Is anybody connecting it that it goes and then stores itself some place, and then it will release itself whenever creatures need it? We should not understand only electric power. Any type of strength—whether it is prāṇa-śakti or muscular power, or the power to see, power to hear, etc.—every sense organ requires its own strength. Balamiti vidyuti—"One should meditate on Brahman as satisfaction in rain, as power in lightning."

Yaśa iti Paśuṣu

Yaśa iti Paśuṣu—"as fame in cattle"—in acquiring wealth called cattle in the olden days. So when a person does this particular upāsana, he will prosper; he will get plenty of wealth. Why cattle? Because in those days, that was their very life—agriculture—and these animals, especially cows, nourish babies, especially motherless babies. And even today, we cannot—all our ice creams, everything come only from this milk.

Sharing and Caring

So when a person acquires these things—rather, these things can be obtained by whatever righteous means—he is a person to be applauded. And when a person has plenty, he can also share it with others. So he will get—not only is he a wealthy person, but all wealthy persons do not become famous. Only a few become famous. Why? Because they do not share; they do not care. Sharing and caring is a very important part. Yajña, dāna, and tapas—sacrifice that is offering our thanks to God, and it also means sacrificing our life for serving other people through Karma Yoga. So that is one meaning: worshipping gods, acknowledging our thankfulness to them, and more and more dependence upon them.

The Result of Sharing

All these things when a person does, then along with that comes—because he will be sharing—God will give him more. What is a person going to do with more than what one requires? So he goes on sharing, caring, and then slowly people may not come and thank, but he will—many people will pray: "This is a good person. May God preserve him." So yaśa iti paśuṣu.

Jyotiriti Nakṣatreṣu

Jyotiriti Nakṣatreṣu—"as light in the stars." This is what we had talked about at the end of our class. All the stars that we see—countless billions and billions and billions—and they are all emitting tremendous splendour, light—that is their glory. In daytime, a big star like our sun gives the light, and at night time, these stars will give light. Even though we do not say the moon is a star, in fact it also should be considered as a star. At least Hindus consider the light-giver, and it soothes; it makes a person cool, happy like marble. So moonlight has its own function. But not only that, our ṛṣis have found out that the moonlight aids the growth of every plant—that is called auṣadhi.

सोमो भूत्वा रसात्मक:

somo bhūtvā rasātmakaḥ

"I become—if a mango is full of sweet juice—it is because of the effect of the moon." And the moon is considered as the presiding deity of the mind. So if it is in the right proportion, then the minds of these contemplators of the moon as Brahman are the happiest persons on earth. Not only that, they will be born in happy families. They will be coming into contact with happy families. They will be marrying into happy families—man or woman. Their children will produce only happiness to them, not stomach-ache or headache to them.

The Deeper Meaning

So you see, so much of meaning is there, but we only see the physical light. But even the physical light, if it is not sufficient, then we can be victims of a disease. There is a disease called SAD—Seasonal Affective Disorder—when sunlight is very less. Then people suffer from this. If we do not see the sun for some time, do not see the moon for some time, then the mind will develop. We need to be in constant contact with nature. The more we are in contact, the happier and healthier a person will be—contact in every way.

The Results of Contemplation

So we have to contemplate Jyotiriti Nakṣatreṣu. So what happens? The persons will get the results promised in the scripture. So what happens? Satisfaction when there is rain; tremendous strength when we contemplate on the lightning; and when there are plenty of healthy cattle, then one can worship God to heart's content, especially in the olden days. And when we contemplate on these stars, then many hidden secrets will be revealed to us.

Two Types of Results

So whoever worships gets two types of results. The first result is the promised results—name, fame, happiness, strength, splendour. A person who contemplates the stars will also appear like a star for other people. So all these are worldly results, but along with that, the very performance of these rituals will produce tremendous purification, concentration, and deeper and deeper understanding of the scriptural teachings. Our capacity to understand what the teacher is teaching—teacher and scriptures, they teach the same thing. There is no difference.

Spiritual Fitness

So what happens? Along with the practice, not only does he become a worldly happy person, but at the same time, the fitness to progress in spiritual life and to become one with God comes. After all, all these are glories of God, and therefore all these will also produce those very glories, and we become like God, and ultimately we become completely one with God, and there is no separation, and that realisation—Ahaṃ Brahmāsmi—will come. This is called Jñāna-yogyatā—fitness to take up higher types of contemplations. Upāsanas will be the spiritual result, and actual fructification of these upāsanas in the form of keeping the body and mind and environment—this whole world will be a very helpful environment for a spiritual person. All these will come.

The Akāśa Upāsana

Then the next upāsana is Sarvamiti Ākāśe Brahmopāsīta. Here the Upaniṣad enters into the most subtle, subtlest form of upāsana. It is called Akāśa Upāsana. What does the Upaniṣad say? Sarvam ākāśe iti Brahmopāsīta—"Ākāśa is Brahman, and everything is in this Ākāśa Brahma." Not only everything is in Ākāśa Brahma, everything is Ākāśa Brahma.

Ākāśa as the First Manifestation

If you remember, we have seen in the Brahmanandavalli that Ākāśa is the first manifestation of the Ātman. And from Ākāśa—we say "Ākāśa is born"—but Ākāśa grossified itself a little more and became the air—Vāyudevatā, Ākāśa Devatā. We should not say "Ākāśa space," because even the usage of the word can have a tremendous effect upon us. So when we see this Ākāśa Devatā, Vāyudevatā, Agnidevatā, Jaladevatā, Pṛthivī Devatā, the meaning and the effect will be totally different.

The Five Elements

So from Ākāśa Devatā has come nearer to us, like a seven-foot-tall father bending down absolutely so that the child will feel very comfortable—he will not feel frightened, etc. So this Ākāśa Devatā became Vāyudevatā; Vāyudevatā became Agnidevatā (fire god); fire god became Jaladevatā in the form of rain, oceans, and rivers. In this connection, we have to remember we are all remembering only the rivers, but the rivers are coming only from the ocean, and the ocean sustains an infinite number of life creatures, and how these oceans are influencing the climatic changes—that we also have to take into notice. So Jaladevatā became Pṛthivī Devatā. Without all these five, creation would not exist. That is why you take anything in this creation; it is nothing but Ākāśa Devatā manifesting first as Vāyu, then as Agni, then as Waters, then as Pṛthivī.

Living and Non-Living

There is nothing called living and non-living. Because if the cause is consciousness, the effect also must be consciousness only, even when we see that this person is not alive, but there is life inside—even if this frog for seven years, eighty years, it will be appearing as completely dead. No instrument will detect even the slightest indication of life, but it is still alive.

Contemplating on Ākāśa

So all these things—Ākāśa is the cause of everything. So let us learn how to look upon everything as Ākāśa, and when we reach that, then we understand we have a better, best understanding of what is Brahman, because Brahman is the last step. Once we succeed in thinking of Ākāśa, then we become capable of thinking of Brahman, but directly we cannot think of Brahman. In another way we can say that this equation—ātmana ākāśaḥ saṃbhūtaḥ—this Ākāśa is the manifestation of Ātman. We can also say in the same way—in every way—that it is Brahmā, it is Viṣṇu, and it is Śiva. So Ākāśa is none other than Brahmā, Viṣṇu, Maheśvara, and all the Pañcadevatās are present in all the three bodies—the gross body, the subtle body, and the causal body. Everything is there. Ākāśa is everything, and we cannot escape Ākāśa. Ākāśa only is manifesting as me, as you, as the rock, as the river, as the forest, as the Himalayan mountains, as everything. There is nothing outside Ākāśa.

The Supporting Power of Ākāśa

Not only that, if this Ākāśa does not support—suppose there is no space, would you be able to construct a house? Suppose there is no space in your almirah—can you put anything there? If there is no space on your table, can you put anything? If there is no space in your garage, can you park your car there? No, nothing happens. Therefore, Ākāśa is sustaining, it is creating, it is maintaining. Everything comes out of Ākāśa, and everything goes back to Ākāśa. This is how we have to contemplate on Ākāśa.

Common Features of Ākāśa and Brahman

And of course our Vedānta—Advaita Vedānta especially—talks of Ākāśa, certain common features which are very close between Brahman's characteristics and the characteristics of Ākāśa (space). What are they? Both Ākāśa and Brahman are invisible (amūrta). Both are non-pollutable—you cannot contaminate space. Both are non-divisible—you cannot take a knife and cut this space. We are trying our level best. We put some border: "This is my country, this is your country." No—"Parts of your country belong to me, or your whole country belongs to me." So one-country policy—we see out of terrible greed, even the people who are living peacefully, there are modern rākṣasas (demons) who will not allow others to live in peace. Neither they live in peace, nor they allow others to live in peace. So the earth cannot be divided. The whole earth is one. And then slowly people came. Remember the nomadic civilisation—they did not divide any part of the earth. They just moved where food was available, and population made it possible.

Indivisibility and All-Pervasiveness

So Ākāśa is indivisible. Why? Because it is ekam. Both are one, both are non-dual. Non-dual means indivisible, and both are all-pervading. Ātman is all-pervading, and Ākāśa is also sarvagatam—all-pervading. Both are sarvādhāram—support. In fact, our birth—what we call—from Brahmā we are born, and Brahmā in the form of Viṣṇu sustains us, and Viṣṇu in the form of Rudra takes us back to the state of Brahmā, and again the same rigmarole starts. Both are ativā-sūkṣma—extraordinarily difficult to comprehend.

The Subtlest of the Subtle

This sūkṣma is not a material, because according to physical science, the atom—of course, nowadays they have divided into packets of energy, etc. They have also created fancy names for all that—packets of energy, whatever you call it—but that is only the highest limitation of human understanding. Beyond that, we know nothing, just as we cannot imagine what is a black hole without a white hole, which I mentioned in my last class. Therefore, sūkṣmāti-sūkṣma. That is why in the Upaniṣads, it is "greater than the greatest"—mahatō mahīyān—and "smaller than the smallest"—aṇoraṇīyān. How much small can our minds comprehend? Because the mind also has a terrible limitation even to think about it. It is incomprehensible to the sense organs, including the mind. But through these upāsanas—what upāsana? Ākāśa and Brahman.

The Upāsana on Ākāśa

Ākāśa is invisible, Ākāśa is non-pollutable, Ākāśa is indivisible, Ākāśa is one and without second, Ākāśa is all-pervading, Ākāśa is the support of all. In fact, "support" means it is only manifesting—as I just now said—in the form of everything in this world. So it is not only creating, it is sustaining, and like a mother keeping the foetus in the garbha, everything it is doing is Ākāśa. And it is not comprehensible. That is why:

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह.

yato vāco nivartante aprāpya manasā saha.

Training the Mind

So by these contemplations, we can train our mind to meditate upon Ākāśa. Can we truly do this kind of meditation with these qualities we just discussed? No, but then our mind becomes pure, then intuitively we can understand. We may not be able to demonstrate it to anybody else. Then what happens? Our mind also becomes sarvādhāra, invisible, non-pollutable (meaning most pure), indivisible like Brahman. "This is me, this is my parent, this is my family"—no, everything is indivisible only. I am all-pervading, so there is no place for selfishness. I am sarvādhāra, just as each one of us becomes support to each one of us. And sūkṣma, ati-sūkṣma, aṇoraṇīyān—not possible for this mind, but intuitively we understand that fact.

As Is Our Upāsana, So Is Our Nature

So as the age goes, as is our upāsana, so is also our nature. Yesterday, to remind you, Śrī Rāmakṛṣṇa became Hanumān, Rādhā, Sītā, Rāma, Kṛṣṇa, etc., etc. So this contemplation on the space—Ākāśa Upāsana—space means Ākāśa Devatā—helps us to understand Brahman, which is only one step higher than Ākāśa. Therefore, Ākāśa Upāsana is very important.

The Example of All-Pervasiveness

And only I will give you one small example. Ākāśa is sarvavyāpaka—Ākāśa is everywhere. Even though we are saying that we are not able to connect—how does an ordinary person like me become sarvavyāpaka (all-pervading)? See, you are a devotee, then you pray to God, then you go to Vārāṇasī. You see the same God whom you have visited in your native place—the Śiva temple. You do not say this Śiva is different, separate from that Śiva. Then you go to America—there also you go to a Śiva temple—same Śiva. You have an—not clearly thought out—idea of sarvavyāpaka, but you are doing it all the time. He is beyond time and beyond space. Wherever you are, He is there. Whenever you want, He is available. That idea is there. That is what this Taittirīya Upaniṣad wants to convey to us, because the truth—whether it is 10,000 years back or now—will not change.

Both Results from Akāśa Upāsana

So like other upāsanas, this upāsana also gives ihalokaphala—tangible results—and also jñāna-yogyatā. So a person becomes as vast as Ākāśa. So that is the result. Both results will come automatically.

Śrī Rāmakṛṣṇa on Akāśa

And Śrī Rāmakṛṣṇa refers to this quite a number of times. He says: "Imagine yourself as a bird flying joyfully in infinite space." He says, "Do you know another way how a jñānī meditates? Think of infinite Ākāśa and a bird flying there joyfully, spreading its wings. There is the Cidākāśa and the Ātman—meaning Jīvātman—the bird. The bird is not imprisoned in a cage. It flies in the Cidākāśa. Its joy is limitless." And then Śrī Rāmakṛṣṇa says: "Well, some say that my soul, going into Samādhi, flies about like a bird in the Mahākāśa, the infinite space."

A Hint for Meditation

Now, just a hint. Try to imagine when you read these words of Śrī Rāmakṛṣṇa's experience—his own experience. What do you think? What type of thoughts were passing through Śrī Rāmakṛṣṇa's mind when he is meditating on this analogy of a bird flying endlessly? You have to imagine: there is a falcon waiting for these kind of birds to pounce upon and kill? No, just one bird, no more birds. It is endless space. Will it fall down after getting tired? No, it cannot fall down because it is infinite. Where does it fall? There must be some place where it has to fall down. So in infinity, you do not fall down at all.

The Aesthetic Experience

So try to imagine what Śrī Rāmakṛṣṇa was trying to think about what this meditation—upāsana—on this is concerned. Of course, we know the aesthetic experience he had when he was seven or eight years old, and you have to imagine: is it only the physical beauty he was contemplating, or is he also imagining a bird so joyfully flying in this fearless Ākāśa? Just imagine—Śrī Rāmakṛṣṇa had practised this kind of upāsanas. We have to understand Śrī Rāmakṛṣṇa practised mātṛ-devo bhava, pitṛ-devo bhava, ācārya-devo bhava, atithi-devo bhava. How do we know? Because the way he looked upon himself in relationship with his parents and with his gurus, with anybody who helped him—what type of relationship he cherishes towards them? It is the Divine Mother only who is manifesting in this form and is protecting her child.

The Six Meditations on Akāśa Brahman

So we have got six more meditations on this Ākāśa Brahman. So earlier we saw what is called Tṛptiriti Vṛṣṭau—natural forces. Now directly on Ākāśa Brahman, there are six meditations. What are they?

1. Ākāśa as Pratiṣṭhā—support.

2. Ākāśa as the most glorious thing—Tanmahā.

3. Ākāśa as Tanmanā—most intelligent and discerning mind.

4. Ākāśa—meaning Ākāśa Brahma, Ākāśa Devatā—Tanmanāḥ in the form of service, serving everybody.

5. Ākāśa as Tad Brahma—the greatest. 6. Ākāśa as Tat Brahmanah Parimara—you will be free then from all enmity.

So we will take up a few and discuss in today's class.

Pratiṣṭhā Upāsana

Tat Pratiṣṭhāyām Upāsīta—Pratiṣṭhāvān bhavati.

Let an upāsaka (sādhaka) contemplate on this Ākāśa Devatā as the support, and he will be supported. Earlier also we discussed that. The whole creation comes out from Him; the whole creation is sustained by Ākāśa Devatā; and ultimately everything in this world returns back and again comes out, again returns back, until one realises "I am none other than Brahman." So pratiṣṭhā means support, and whoever deeply contemplates upon Ākāśa Devatā as this Pratiṣṭhāvān Brahma—the supporting Brahma—what is supporting? That is whoever makes us what we are, keeps us what we are. That is called support—supporting. If God has not created me, I would not have existed. If God is not sustaining me, supporting me in the form of my parents, and then in the form of every creature—remember Pañcamahāyajñas—every creature is supporting me, and it is my duty to support everybody else.

The Result of This Upāsana

And when I become old, if I do this contemplation, everybody—God Himself in the form of neighbours, in the form of children, in the form of unselfish human beings, or in the form of the Florence Nightingale—in the form of loving people—they give throughout life until we shed this body. Support will come. Whoever does this upāsana will get the support, but you also have to remember he will also get what is called that he will be supporting others just like Ākāśa. The effect of upāsana is that the contemplator becomes similar to that which he is contemplating. So he becomes Ākāśa. The Ākāśa upāsaka becomes Ākāśa. Since Ākāśa supports everything, Ākāśa supports him also as an individual. So he becomes both the supporter as well as supported.

The Devotee and God

So in fact, every bhakta—as I said—thinks of God as all-pervading only—Ākāśa. And then wherever the devotee happens to be, God has to be there because he requires support. So the devotee supports God by lovingly contemplating, and God supports the devotee by lovingly looking upon him. So this is what we have to do.

Fitness for Spiritual Life

And then just see what happens when a person does this—this Ākāśa guṇas—then he becomes like an Ākāśa, a most fit person for spiritual life. And this person who becomes most fit to step into that Brahma—Supreme Brahma Upāsana, Parabrahma Upāsana—he is called a sannyāsī, not simply donning some ochre cloth.

The Example of Totāpurī Mahārāj

Just to recollect: Totāpurī Mahārāj—an experiencer of Nirvikalpa Samādhi—came to Dakṣiṇeśvara propelled by the will of the Divine Mother because he had to guide another aspiring soul to the same state that he experienced. And then the very first look—nobody could recognise Śrī Rāmakṛṣṇa. At first look, he looks like a madcap. But Totāpurī Mahārāj realised: "How is it possible in this Tantra-ridden country called Vaṅgadeśa for this kind of person to be found—one person?" And without any pre-introductions or anything, he just went there and said: "I see you are a most fit person, and I would like to give you sannyāsa. I would not live here; I would not stay here for more than three days. Would you like to take sannyāsa or not?" We know the rest of the story.

How Did Śrī Rāmakṛṣṇa Become Fit?

But how did Śrī Rāmakṛṣṇa become the most fit person? Because he must have been contemplating upon whom? Upon Mother Kālī. Who is Mother Kālī? Pure Consciousness. So he must have done upāsana in various forms. She is Pratiṣṭhā. She is my mother, and she only gave me birth. She is only sustaining me. She will take me into her lap at the end. She is the only support—supporter. And I am a child.

Conclusion

So all the upāsanas combined, we can attribute to that Divine Mother, and we will also cite some examples whenever the topic comes. I am taking time for these upāsanas because the inner essence of these contemplations have not changed. Only our concept of what to contemplate upon has taken slightly different shapes, different forms, different names, but the same Vedic concepts are still applicable even for us.

So we will talk about them in our next class.

Closing Prayer