Taittiriya Upanishad Lecture 121 Summary on 09 September 2026

Full Transcript (Not Corrected)

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 Essence of Bhṛguvallī

We are summarising the Bhṛguvallī. In our last class, we discussed how meditating upon each kośa – beginning with annamaya and ending with ānandamaya – slowly Bhṛgu transcended all the five kośas. This topic is covered from the second to the sixth sections, or anuvākas.

The Nature of Upāsana

Now several upāsanas. We know what an upāsana is – intense meditation, contemplation upon certain qualities. It could be upon gods. In this context, we have to remember that whether we are thinking of human beings, divine beings, gods or goddesses, or any object in this world, we are only thinking of the nāma, rūpa, and guṇa. If we can reduce the name and the form and the quality – eliminate them totally from any object – there would not be the word "many." There would be only – not even one – but for the sake of language and expression we have to use – there would be only one.

One Without a Second

That is why Brahman is not "one without a second," but we are forced to use that word "one" to deny the many. So if we reduce everything to pure existence without name, form, and quality, nothing would remain. So that is how we are slowly – or we are supposed to slowly – progress forward.

Including, Not Denying

What does it mean? Not denying, not negating, but including everything. But in order to be able to include everything, the less we identify ourselves with particulars and the more we identify with the general, to that extent we will be progressing. For example, if a mother – or a woman before marriage – usually identifies only with her individual body. But the moment she gets married, she also includes her husband, because her own welfare, her own joy, pleasure, happiness depends upon the other being. The moment children start coming, then her identity also extends to the children. This is called the neti neti process. It is not denial as we understand it – rather, we can say it is denying "I am not only this, but I am also this" – go on adding this. So that is what is called spiritual progress.

Body and Mind Must Be Pure

But in order to be able to progress in spiritual life, our body must be pure, our mind must be pure, our character must be almost perfect. The more perfect our character, the more healthy both our body and mind, to that extent we will be progressing.

The Three Guṇas

The same thing can be expressed as: we go on including tamoguṇa in rajoguṇa, and we include rajoguṇa in sattvaguṇa. No guṇa, please remember, can ever be completely isolated. All will work. The same guṇa is only one, but depending upon what activity is going on and how that guṇa is utilised for the success of that particular activity, it is named as a particular guṇa.

The Role of Each Guṇa

For example, if we can sleep forgetting the whole world for several hours, then tamoguṇa would be dominant. That is most helpful when we are driving a car in a busy street – especially in India, especially in Vārāṇasī – we have to be extremely alert, from which side somebody dashes against us, we do not know. So rajoguṇa with full alertness, which is sattvaguṇa, is necessary. Then what is the role of tamoguṇa here? Tamoguṇa is keeping away all sleepiness, indolence, etc., and strong willpower also is part of the tamoguṇa. And when we wish to study scriptures, pray to God, meditate upon God, then we require sattvaguṇa. All the three guṇas must be used – they must be combined. It is dangerous to isolate and say "I will not sleep, I will not be active."

The Body and Mind Are Guṇas

So the body is nothing but manifestation of sattva, rajas, and tamas guṇas. What is the mind made up of? Same, but very subtle pañcabhūtas, we say. But all the pañcabhūtas – manifestation of the pañcabhūtas, five elements – are determined by these guṇas. Finally, it is the guṇas which control us.

The Bhagavad Gītā on Māyā

And in order to support this statement, I can quote from the Bhagavad Gītā: daivī hy eṣā guṇamayī mama māyā duratyayā, mām eva ye prapadyante māyām etāṃ taranti te. Beautifully, it is given here. So we have to understand it in that particular way.

The Dominance of Guṇas

So our bodies, the whole external world – what is called creation – internal world – everything is what is called combination of the sattva-rajas-tamoguṇas. But which guṇa is more dominant? If a person is extremely evil, which is extremely selfish, then he is dominated by tamoguṇa. The question of spiritual progress does not arise. As Bhagavān says, such people – kṣipāmy aham – into this saṃsāra – I throw them into this saṃsāra – they will be born again and again and again. But as we develop sattvaguṇa, our dependence upon God, our divine qualities would shine out, manifest more and more. They are all there – they are not to be acquired, they have to be brought out – because potentially good and evil are inherent in every individual. But we have to find which needs to be eliminated or suppressed or reduced, and which needs to be brought out, which needs to be manifested more and more.

The Purpose of Upāsana

For that purpose, beautiful upāsanas are given. What is an upāsana? Intense thinking – without thinking – not without thinking about anything else excepting that particular idea – that is called upāsana. So what is āsana? Here āsana means our ideal. Do we want to be a good person? Meditate upon goodness. Do we want to be truthful? Meditate upon truth. Do you want to be very, very intelligent? Meditate upon the infinite consciousness, infinite intelligence, which is in Pauranic language called Sarasvatī, or Gāyatrī – dhiyo yo naḥ pracodayāt. So that is how slowly we develop ourselves.

The Quest for Brahman

So for that, even though Bhṛguvallī first starts with the quest for the highest – "Please teach me about Brahman" – then Varuṇa teaches "your instruments" and the secondary nature of Brahman – taṭastha-lakṣaṇa – from whom this whole creation has come, the ultimate cause of this creation. After saying these two, "You have been given a body – make it fit, spiritual body. You have been given a mind – make it spiritual mind – and meditate."

The Formless and the Form

Not on the Nirguṇa Brahma. We get across Śrī Rāmakṛṣṇa teaching M. Śrī Rāmakṛṣṇa asked M: "Upon which aspect of God do you prefer to meditate?" He said: "I would like to meditate upon the formless aspect of God – Nirguṇa Brahma, Nirākāra Brahma." Śrī Rāmakṛṣṇa first corrected him: "Do not think that is the highest. God created various types – through any type one can reach God." Do people who meditate upon Saguṇa Brahma – do they reach God? According to Śrī Rāmakṛṣṇa – certainly. Do the bhaktas, yogis, karmīs have realisation of Brahman? Sure – ye yathā māṃ prapadyante tāṃs tathaiva bhajāmy aham – "Every path is my path leading to Myself."

The Infinite Paths

This infinite teaching is the greatest teaching needed in this world. There are some fanatics – not only outside Hinduism – Hinduism itself is a very, very fanatical religion. People are becoming more and more fanatics. Intolerance is growing. But here is the ideal teacher – Śrī Rāmakṛṣṇa, Swami Vivekananda, Holy Mother, direct disciples – infinite paths for the realisation of the Infinite. But we have to start from where we are.

Finding Your Own Cause

That is where Varuṇa taught: "You look at yourself – you are coming, you are in effect – find out your cause. And once you find out your own cause, you do not need to go on finding out other people's cause. Then you will reach that highest ultimate causeless cause. Then you will understand everybody else is also coming from that same source – which means there is nobody else in this creation excepting that one Brahman: sahasra-śīrṣā puruṣaḥ, sahasrākṣaḥ sahasrapāt, sa bhūmiṃ viśvato vṛtvā, atyatiṣṭhad daśāṅgulam." It is God everywhere. Every head is God's head, every hand is God's hand, every leg is God's leg, everybody is God's body, every mind is God's mind – mind‑boggling thought.

Unity in Diversity

So through this taṭastha-lakṣaṇa, slowly you remove the supposition of difference – "I am different, you are different." Slowly come to that universe. So not multipleness, but unity in diversity. Yes – the same material made up of wax could be a tree, could be an animal, could be a bird, could be a human being, could be also a piece of stone. But it is all nothing but pure wax. This understanding that everything is different is called ignorance, and that comes out because of the tamoguṇa.

Purifying Body and Mind

So then Varuṇa, having purified your body‑mind – that is what he means – cakṣuḥ annaṃ, cakṣuḥ śrotram, etc. – and slowly progress from the lower kośa to the higher kośa. And we have seen how Bhṛgu had ascended to the highest and he became free. And whoever follows the footsteps of Bhṛgu will also do that.

What Did Bhṛgu's Austerity Mean?

But how do we understand that Bhṛgu had done tremendous austerity? What does it mean? Was he sitting somewhere like a rock and not moving hither and thither for days and months together, concentrating on Brahman? We miss the point. He must have been eating sāttvika food – otherwise body will not be alive. He must have been developing sattvaguṇa – the sāttvika aspect of the body – by eating sāttvika food and respecting everything as Brahman – because yato vā imāni bhūtāni jāyante. Creation is a manifestation of Brahman. Food is manifestation of Brahman. Water is a manifestation of Brahman. Fire is a manifestation of Brahman. Everything is nothing but Brahman.

Śrī Rāmakṛṣṇa on the Elements

And this grand truth Śrī Rāmakṛṣṇa had expressed in a way – āpo nārāyaṇa. While teaching some of his disciples, he said: "Water is nothing but Nārāyaṇa. Nārāyaṇa or Gaṅgā Devī – they are, or it is, the one and the same. They are manifesting as water. Annapūrṇā is manifesting as food. Agni Devatā is manifesting as heat. Vāyu Devatā as oxygen. Not only as oxygen – Vāyu Devatā also carries the distilled water in the form of clouds and carrying it further. And Ākāśa Devatā allows Vāyu Devatā to travel. If that space is not there, Vāyu could not have moved. So Vāyu, when it moves very frequently, with great frequency, heat is produced."

What Bhṛgu Did

So what did Bhṛgu do? He must have been purifying all the time – his body, his mind – and learning to look upon everything as the manifestation of Brahman only. So that portion is over. Anybody who does the same thing as Bhṛgu did will achieve exactly the same result, just like a scientific formula.

Śrī Rāmakṛṣṇa's Training of Himself and Devotees

Now, what did Bhṛgu do? He was cultivating his body, his mind, his behaviour. Let us also cite some examples for that. So several upāsanas are prescribed for making our body and mind fit for spiritual progress.

Śrī Rāmakṛṣṇa's Sādhanā

Let us discuss about how Śrī Rāmakṛṣṇa trained himself as well as his devotees. I am going to give you only very few examples, because we are supposed to read Śrī Rāmakṛṣṇa, the Great Master, and therein Swami Śaradānandaji described elaborately what Śrī Rāmakṛṣṇa used to do in order to obtain the grace of the Divine Mother. Not only was he doing upāsana of Mother Kālī, but in the form of sincere singular prayer: "O Mother, I know nothing. I am a fool. Take up, take my hand and You make me do what You want me to do." Jemni nācāo temni nāci, jemni korāo temni kori, jemni bolāo temni boli. Śrī Rāmakṛṣṇa is a perfect example: "I know nothing. My Mother knows everything. I just – I am a child. I just eat, drink, and I am happy. I am very happy to be the instrument. And let Mother do what She wants to do with this instrument."

Training the Disciples

So Śrī Rāmakṛṣṇa practised, trained himself, and he also started training those people who have relied upon him for progress. A few examples certainly clarify this point.

His Early Life

Śrī Rāmakṛṣṇa is talking with others, so it has become – came almost to a standstill. Previously also he was not having time and not having the inclination to talk rubbish from his childhood. He would talk about truth, he would practise truth, and he would only talk about noble things. His mind could never come down from the level of the heart. Ever since his birth, below Anāhata Cakra, his mind would not descend. We have to understand it.

Retirement to Pañcavaṭī

As soon as all the temple duties were finished at night, he would retire into the nearby Pañcavaṭī. At that time, it was a thickly planted forest area. People used to fear that there may be ghosts, etc. – and of course, snakes, scorpions, thorns – they were all there. And he used to sit first under a Tulasī plant – because there is a belief among Hindus that meditating under a Tulasī plant will quicken our spiritual progress. That is what he advised to Rāśik, the laboratory cleaner, and this Rāśik had followed his Guru's teachings till his last breath, and he passed away under that Tulasī Mañcā – and many Hindus do that. Their houses – either front side, usually a small structure will be there, like a pillar, on that there will be a pot, then there will be a Tulasī plant, etc. So every day they go – they consider Tulasī plant as the wife of Lord Viṣṇu – Tulasī Mā.

The Night Vigil

So Śrī Rāmakṛṣṇa used to retire at night, spend the whole night, and he would not allow his mind to deviate from the lotus feet of the Divine Mother, and do what he thought would please his Divine Mother. And at the same time, he used to keep a watchful eye whether his mind is deviating or not. And his imagination was so intense – he often used to have visions. Once he had the vision of a young monk resembling exactly himself, and with a trident in his hand: "If your mind moves even a bit hither and thither from the feet of the Divine Mother, I will pierce you with this trident." Later on, he clarified: "It was my own mind. I kept it."

The Watchful Mind

This is a very favourite theme. Swami Advaitānanda used to say to complaining devotees: "When you sit – at least at the time of meditation – then you put a 'pay notice' outside your room: 'No admission to anybody.' Here 'anybody' means any other thought. When I finish, if I feel, I will deal with any of those things."

The Sāttvika Diet

So his diet became sāttvika diet. It became just minimum, so that his body becomes just sufficient for discharging his duties at the temple, but also be able to sit – we have to imagine – several hours without moving. He used to sit – that also with a straightened backbone – and that requires quite an amount of strength. Otherwise we slowly slump and then become incapable. A slumping posture is an obstruction for progress in concentration, because when the lungs are freed from any obstacle, then the in‑breath and out‑breath become equal. That is why many people practise prāṇāyāma, etc.

Prescribing for Each Devotee

And then what was he doing with his disciples and devotees? Śrī Rāmakṛṣṇa used to prescribe special diets and special rituals, special methods, so that his disciples and devotees could progress in spiritual life. Not the same methods – because every individual is different. Like if you go to a doctor, then he will examine you, diagnose your problems, and prescribe appropriate medication, diet, etc., even exercise, etc. – appropriate. So since even if one hundred patients visit him, maybe a few common things will be there, but the medication may be absolutely different, the diet may be different, the exercise will be different. That which he thinks is more useful, he would prescribe.

The Spiritual Physician

This is exactly Śrī Rāmakṛṣṇa's teaching. Every spiritual teacher is like a physician. And like physicians in this world, there could be a third‑class physician – and a first‑class physician. Who is a first‑class physician? He who, if necessary, forces his patients. He will sit, throw them down, sit upon them, and open the mouth and pour medicine forcibly – all for what purpose? So that his disciples and devotees could progress in spiritual life.

Study the Great Master

And there are only just a few examples I am giving. There are many such details beautifully described in that Śrī Rāmakṛṣṇa, the Great Master written by Swami Śaradānandaji Mahārāja. Those who want – you must read it – not read it, study it, make notes. Simply listening to these lectures will not do.

The Upāsanas of Bhṛguvallī

Now we will discuss some of the special contemplations that are prescribed in the Bhṛguvallī. Śrī Rāmakṛṣṇa, out of his own realisations, experiences, he used to say: "Whatever a man thinks mostly, that is what he will become." Yathā bhāvanā tathā bhavati – "As is one's contemplation, so he becomes that."

The Insect and the Wasp

There is a beautiful example he used to give – what is called an analogy – yad-kiṭa-bhramara-nyāya. Like a small insect is stung by a bigger insect, and it goes on – that pain makes the smaller insect continuously meditate upon the bigger insect – and slowly it becomes that insect. We need not take it literally, but what it means is: if we go on meditating upon Śrī Rāmakṛṣṇa, we must become Śrī Rāmakṛṣṇa. Like Śrī Rāmakṛṣṇa meditated upon Hanumān and became Hanumān. He meditated upon Rādhā, he became Rādhā. Meditated upon Kṛṣṇa, he became Kṛṣṇa. Meditated upon Kālī, he became Kālī.

The Section on Upāsanas

So from the seventh section onwards, certain upāsanas are given. There are different types of upāsanas. We will very briefly deal, because we already dealt with them enormously.

Anna Brahma Upāsana

So first thing is Anna Brahma Upāsana. Anna literally means food. Our bodies are nothing but food. Whether a mosquito approaches us or a hyena approaches us, a tiger looks upon us – it is all – it is not looking how beautiful we are looking. So whether it is desirable food or not – just as when we look upon a sweet mango, not as a mango but as a very desirable, desired sweet fruit, food.

What Is Food?

In other words, what is food? That which brings joy. Any object is food. It is not only what we see. Beautiful music is food for our ears. Beautiful forms, colours, paintings, natural sceneries – or food for our eyes. Beautiful climate, temperature – so it is neither hot nor cold, but extraordinarily cooling and pleasant, added or aided by sweet smells – that is for the skin. Svagendriya – skin means the organ of touch. Tasty food, so beautiful smells, etc. That is how we have to understand that Anna means whatever is enjoyed, enjoyable, experienceable – but especially this body which needs to be prepared to be a fit instrument, which means really it should be made gradually more and more sāttvika.

The Three Guṇas in the Gītā

The fourteenth chapter of the Gītā elaborates what are the three guṇas, how they affect us, and how they dominate us, and what type of results – even when a person, when a tāmasika person at the height of his tamoguṇa dies, where does he go? Similarly rājasika, similarly sāttvika. But the extraordinary details are given both in the seventeenth and especially in the eighteenth chapter of the Bhagavad Gītā – food, attitude, worship, everything. Here a few such upāsanas are given.

Contemplation and Becoming

So we have to remember before we go deep into it – what does it mean? It means contemplation means whatever we go on thinking with complete, undeviating mind, we slowly become that. So first taken up the body – for that certain contemplations or upāsanas are prescribed in this section of the Bhṛguvallī beginning from the seventh almost ending until the tenth. But not all are concerned only with the body. We will deal with them.

Anna Brahma – Food as Brahman

So what is the first thing? Anna Brahma Upāsana. Consider food as Brahman. The simple meaning is that whatever food we eat, that is what we become. Our body is nothing but the manifestation of pure food. So if the food is pure, body is pure. Food is sāttvika, body would be sāttvika. But every type of food is suitable, most useful, most appropriate for certain beings. For example, even the faeces are very useful for certain creatures like dung beetle, etc. And when a farmer cultivates food, etc., it is nothing but – we call it fertilizer – whether it is cow dung or the dung of bats, etc. – highly nutritious element for cultivating certain plants, etc. And when such plants are eaten, the bodies of whoever eats also will be endowed with those qualities.

Never Disrespect Food

So coming here – annam na nindiyāt – food should never be disrespected. One should not criticise. That is what Śrī Rāmakṛṣṇa says: āpo nārāyaṇa – water is nothing but Nārāyaṇa. But every type of water is not suitable. Some water for worship, some water for drinking and cooking, some water for bathing, some water for washing clothes, etc. Some type of water – for example, sewage water, etc. – one should not even go nearby, much less touch. So but food is nothing but Brahman. Anna Brahma.

Why Food Is God

So we have to consider what is Brahma. Annam – food – is God, because this God is what gives us this instrument with which either you want to enjoy the world or progress in spiritual life. Enjoy God – for both, the foundation called a strong body, healthy body, is necessary. So never ever disrespect food.

Brahmarpaṇam

That is why we do Brahmarpaṇam before eating. And after doing Brahmarpaṇam, we should not even mentally say "this is tasteless" and "this is cooked very badly." No – you eat what suits you, but never criticise – because after offering to God, everything becomes prasāda. We do not neglect. We do mechanically and go on criticising: "This fellow has not prepared properly," etc. No – you do not need to eat, but never criticise, because the same food is accepted with gladness by some other people or creatures, etc.

Holy Mother's Example

That is why Holy Mother's life – some people used to dress brinjals, etc., and the stem part of it is thrown out. Some monks had thrown out such things – a huge basket full in the street. Holy Mother's divine eye – Kāmākṣī – immediately fell upon that. She asked somebody: "Gather the whole thing, put it in a basket. It is a fit, proper, joyful food for cows and other animals."

Annam Na Nindiyāt

So annam na nindiyāt and tad vratam. Vratam means what – a vow. What is a vow? Our promise to God that I will never ever do any nindā – offering criticism. And then he says prāṇo 'nnam – because annam is our prāṇa. What keeps us alive – it is the annam which makes the prāṇa live in our body, manifest in our body. That is why śarīram annādam. Not only our body is a food – it is both the eater of food and it is also food eaten.

The Parsis

There is a special type of people in India called Parsis. They follow Zarathustra's religion teachings, and when somebody dies, they take the dead bodies – there is a place, I think near Bombay, where there is a high tower – and then they leave the dead bodies there. Their belief is that some birds, etc., especially we know vultures and other birds, they come and then for them it is a divine food. So we have to understand – Garuḍa is one of such birds, kite. So never ever look down, criticise, etc. That is a vratam – our promise to God: "I know every particular food is none other than Brahman."

Annam Na Paricakṣīta

Then we move on to the eighth section: annaṃ na paricakṣīta. One should never throw away food, waste food – tad vratam. This is a vow to God on my part, on every spiritual aspirant's part – āpo 'nnam. So this annam and then water and then agni – slowly all these elements are present there.

Do Not Throw Away Food

Paricakṣīta means food should not be thrown out with contempt. What about food which is smelly and it is stored for many days? No – it may not be suitable for that person or many people, but it may be the right food for others.

The Western Example

That is why I appreciate highly in the West – the food stores are there, supermarkets are there. When any food material, according to government's law, exceeds a last expiry date, then even if it is good also, it should not be thrown out. They just keep it outside and say: "If somebody wants to take it, let them take it away. But we cannot sell it." But I also tasted Greek yogurt – and I used to keep several months after bringing. Practically they do not cost anything – sometimes a fraction – maybe if it is one pound, one cent or one penny like that. And many, many societies are there. They collect these vast amounts of food and then take it to poor people and then they distribute them. There are certain places – either they cook and then distribute food – a great service is being done. Some of them of course out of sheer laziness, but many of them – they deserve, they have no option. They are orphans, they are poor people.

Food Should Be Given to Proper Recipients

So food should not be thrown out or wasted away, but it should be given to proper recipients. For example, you keep out some nice food outside and then maybe some dogs, some raccoons, or honey badgers may come – we do not know. So we have to never criticise, never throw out, never waste. That is a promise to God.

Annam Bahu Kurvīta

And then this is the eighth section. Remember Bhṛguvallī has got ten sections. So we are entering into the ninth section, but annaṃ bahu kurvīta tad vratam, pṛthivī annam, ākāśo annādaḥ.

The Wasted Food of the World

I wanted to tell something regarding the previous eighth section. How many huge restaurants and hotels throw away so much food! If that food can somehow be sent to poorer countries, they are more than sufficient to feed smaller countries. But these people – they just throw out. But we should not forget even the most advanced societies like USA – and they proudly declare themselves as developed countries, whereas countries like India, Pakistan, Bangladesh, developing countries – they look down upon these countries: "We are developed." Yes, certainly you have developed madness. Certainly you are running after huge amounts of what is called money and all those things. So how much food is wasted! Somebody had written: if all this wasted food can be collected, everyone in this world probably would get their hunger and thirst quenched, no doubt about it. That is just a remark I wanted to pass on.

Food Should Be Multiplied and Shared

Then we come to the ninth section: annaṃ bahu kurvīta tad vratam, pṛthivī annam, ākāśo annādaḥ. So food must be grown, multiplied, and stored as much as possible, and that is a vow unto God. This is an advice for the householders. You must remember – not for the students, brahmacārīs, not for the vānaprasthīs – retired people – not for the monks. But these are all things. Especially this particular ninth section: food should be grown, multiplied, and stored as much as possible, and that is a vow unto God – because the earth, pṛthvī, and ākāśa – they are mutually dependent upon each other.

The Rain

How from the space or ākāśa – we call it sky – all the watery clouds are carried. Pure distilled water it comes to us in the form of rain. And rain is directly God Varuṇa descending upon each one of us, blessing us, quenching our thirst with the purest water. Rainwater is the purest water. That is why collect this water – much purer than the tap water, etc.

Distribute, Do Not Accumulate

So annaṃ bahu kurvīta. That is to say, any type of thing that helps another person to get a better life – that should, if possible, as much as possible, you grow them in plenty. But do not accumulate – go on distributing it. If somebody has got money, they should distribute. If they do not, then they should not be called – especially spiritual people – they are not even fit to be called decent human beings.

The Example of Animals

Even animals – how they look after mothers, animals, birds – how much they start suffering for bringing food to their chicks, young chicks – it is amazing. You take any species – yā devī sarva-bhūteṣu mātṛ-rūpeṇa saṃsthitā – the motherliness is manifest in every mother. How they give up many times their lives for protecting their young until they grow up – and then they become completely indifferent: "Now we have done our duty. So now my children – get the hell out of our nest, and you will have to look upon yourself." Every animal does it.

Learning from Animals

What every intelligent human being, every spiritual aspirant, every yogī finds it so difficult to do – how easily, how naturally these animals and birds, they do it! And then how we have to learn our lesson! Most of the species of the animals, they cooperate with each other in order to protect each other. How marvellous it is! But human beings – they do not have that intelligence to learn. Now for what purpose? For our own happiness. We could be a thousand times more happy if we cooperate.

The Few Who Control the World

Do you know that the whole world today is run, ruled over by about ten – or somebody had calculated – huge companies like Google, Microsoft, Apple, etc. – their wealth is incalculable, and they are controlling, and they have become so greedy. Sometimes I think in this way: since they are earning so much money – in fact, they are squeezing every cent worth from every one of the customer – their own customers – and give very little in return. A small amount of improvement they will give, and then they increase the price of the instrument, and force upon them through advertisements "is a huge improvement." But when the person purchases and finds that his old phone is probably much less disturbing than the new phone at all. Anyway, just – that was not my topic, just the thoughts came.

Algorithms and Greed

We are all controlled by what modern terminology calls algorithms. And only a few families are doing it, and they are fighting with each other like dogs to get more control, more money. And they should be the most miserly people, miserable people in the whole world. Why do you not do some good to your own customers? That is why it is said food should be multiplied, somehow acquired, but for the sake of sharing with others.

The Tenth Section – Sada-ācāra

Then we come at last to the tenth section. It deals with how one should live in this society, because in any given society every member of the society is dependent upon each other. We should not think that the problems that were described here existed – they have not – that they are existing only now. They have existed so many centuries ago. Only the format has changed. Even now, the same problem. And I do not know how evil – we dare call ourselves "we are evolved people." What evolution has done is only change. As Aldous Huxley puts it, one set of circumstances is changed into another set of circumstances. For example, previously they used to walk long distances – now we travel by aeroplanes, etc. But what has happened to the mind? Are you happier than those people? Are you more creative than those people? If we study the ancient sciences, some of even the most modern discoveries feel like a child's guesses in comparison with that.

Society's Divisions

So if we observe, there were beggars, there were tramps, there were helpless people – they are victims of murder, theft, cruelty – everywhere it is going on. And I think it has increased much, and it has become more sophisticated. In fact, the society is very sharply divided into the haves and the have‑nots – the rulers, the controllers, and the sheep victims. But that is where following the upāsanas at least can help at least one person – and we will see these things.

Sada-ācāra Darśanam

The very first thing that we see is sada-ācāra darśanam – that is, how one should live in this world so that he would contribute for his own happiness and also contribute for others' happiness, which is the goal. What is the final goal? Brahmānanda anubhavaḥ.

Conclusion

We will talk about that in our next class.

Closing Prayer