Taittiriya Upanishad Lecture 124 Summary on 30 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 the Taittirīya Upaniṣad

We are studying the essence, the very summary, of the Taittirīya Upaniṣad. In our last classes we had completed this essence of the Śikṣāvallī as well as Brahmānandavallī, and now we have come to the Bhṛguvallī.

The Method of Bhṛguvallī

Bhṛguvallī – let us always remember – is showing how a person can progress in spiritual life by transcending the lower, or merging the lower into the higher, or merging the lower effect into the higher effect. And that higher effect, called cause, will become an effect, and in its turn it has to merge into its own cause.

Reaching Ākāśa

Thus we reach Ākāśa, the space. And even Ākāśa is part of this creation. But since it is the first, it is the nearest to the nature of Brahman. Actually many – in fact most commentators – believe Ākāśa is called Saguṇa Brahma. Everything has come from Saguṇa Brahma. In Pauranic language, Brahmā – we call it not only Brahmā, but Viṣṇu, Śiva – is all manifestations of the Ākāśa.

Why Ākāśa?

Why? It is almost infinite. It is completely non‑attached. It has no particular form, neither has it a name – but we give it a name. Even if we do not know anything about some concept, we have to, for the sake of conveying, talking about it and meditating upon it, create a special name. The nameless will be named, the formless will be formed. Then only the mind can grasp, because the mind's capacity is only within the realm of names and forms.

The Fitness of the Aspirant

So we were seeing how the Upaniṣad wants the spiritual aspirant – it wants to guide the aspirant to be acquiring more and more fitness. Such a person is called Adhikārī by Śaṅkarācārya – especially Sādhana-Catuṣṭaya-Sampanna.

What Fitness Includes

Let us not forget – it includes also absolute physical, mental, psychological, spiritual health; strength; tremendous will – gigantic will – which nobody can overcome. Śrī Rāmakṛṣṇa is the greatest example.

The Purpose of Upāsanas

So for the purpose of becoming fit, several upāsanas are prescribed for making our body and mind fit for spiritual progress. So we had already discussed some of these upāsanas in our last classes.

The Four Upāsanas of the Presiding Deities

For example, there are four upāsanas that are categorised as the manifestation of the presiding deities: tṛptiriti vṛṣṭau – tremendous sense of satisfaction whenever there is rain; tremendous strength; enlightening.

The Importance of Timely Rain

And if somebody has got wonderful crops and then regular rains – and also not raining at appropriate times, both are necessary. That is why sometimes we do not get some fruits in plenty. Famous example is mangoes. If there is untimely rain, then that year, even though the trees are full of blossoms, because of the rains, the whole thing will be destroyed.

Why Rains?

And why are the rains? Because the gods are not peaceful, happy, not satisfied with all of us. So we have to pray for their blessings. Our prayers to them please them. And then they bestow upon us not only rain – sufficient amount of rain, just the quantity of rain at the right time. And it should also stop at the right time. Then there would be all‑round prosperity.

Tṛptiriti Vṛṣṭau

Tṛptiriti vṛṣṭau, balam iti vidyuti – and a person will become tremendously strong by eating this kind of nice food. And then he will have plenty of wealth. In the olden days, remember, possessing animals – cows, bulls, horses – that is called wealth.

Fame

And such a person will become famous among others. Even today, a person who is extraordinarily talented – yad yad vibhūtimat sattvaṃ – either is the wealthiest person, or he is the manufacturer of something very useful or destructive, whatever it is – a tremendous manifestation of the same Brahman is available in them. So a person can become famous, not merely possessing possessions. He must be having that generous mind to share it with others, and then only name and fame will come. Just because a person is very rich – in fact, nobody wants to think of rich people unless they are serving the society in some way.

The Stars

Then we look up at night and we see billions, trillions of stars. Even our own sun is a star, and there are stars in our galaxy, and there are billions of galaxies in other galaxies – billions and billions of times bigger than the sun. Just imagine the glory!

Why Are We Talking About It?

Why are we talking about it now? Because that is what is going to come up in the next section.

Upāsanas on Brahman as Ākāśa

So some upāsanas are particularly placed upon Brahman – and Brahman here is Ākāśa, Saguṇa Brahma. Remember, Nirguṇa Brahma, quality‑less Brahman, cannot even be thought of. That is why Śrī Rāmakṛṣṇa says: "Brahman alone becomes unpolluted."

Two Types of Results

And let us also remember: as our contemplation, so also the result will be there. And there are two types of results:

• That which is a worldly result, which is temporary, and it disappears.
• And there is – "I do not want these results. I want only God."

The Child and the Dolls

Śrī Rāmakṛṣṇa says: when a child is tired of playing with dolls, he throws the whole lot and then goes on crying: "I want to go to mother." That kind of longing will come to everybody sooner or later, because we do not know how in future what a person is going to be.

The Example of Bilvamaṅgala

For example, when a Bilvamaṅgala is in haste gathering some śāḍha food and rushing to his beloved woman – who could have guessed at that moment that this person is going to be completely changed? All that remained is a few minutes' time. The moment he reaches her and she utters something even in disgust, that brought about a complete transformation. He became one of the greatest monks in the world, so to say. So also Tulasīdāsa, so also so many other saints. We do not know how many saints, such saints, are there.

The Twofold Result of Upāsana

So Upāsana has its own result. But if a person says, "I am not interested in becoming wealthy, strong, etc. I do not want to enjoy any of these worldly objects," then he obtains fitness to travel in the spiritual path.

Jñāna-Yogyatā

So how do we get this fitness? This is called Jñāna-Yogyatā – by contemplating on Brahman in various forms, various ideas. Let us always remember: one becomes what one contemplates all the time.

The Power of Thought

If somebody is thinking of anger – krodha – or kāma, lust, or mātsarya, jealousy, dambha, pride – at first it looks like a harmless thought, but in course of time it becomes a mighty force and it possesses like a demon.

Brahman as Ākāśa

Now we will remember: Brahman means what? Here Brahman means Saguṇa Brahma, and this Saguṇa Brahma is called Ākāśa. Do not think – just look up and say "this is space." Remember, it is infinite. It is unlimited. And from it come the greatest geniuses. From that Ākāśa come the greatest saints, greatest scientists, greatest musicians. Everything that is great belongs to this Saguṇa Brahma – herein called Brahma, and herein it is called – we have to understand it as – Ākāśa, space, Saguṇa Brahma. Just remember Saguṇa Brahma. Brahma means Saguṇa Brahma.

Why?

Why do we say? Because nobody can think – yato vāco nivartante, aprāpya manasā saha – where even the thought cannot rise even to a greater level. What to speak of thinking about Brahman? Even when we all the time we are going on saying that supreme reality called Brahman, we have no concept, no idea what it is.

The First Upāsana – Pratiṣṭhā

So let us do something about this contemplation: pratiṣṭhā iti upāsīta, pratiṣṭhāvān bhavati. Let a spiritual aspirant contemplate this Brahman, Ākāśa Brahma, as the support – and he will be supported. Not only he will be supported – that means somebody will look after him.

Yogakṣema

That is what in the Bhagavad Gītā it is said: he who thinks of Me all the time – yogakṣemaṃ vahāmy aham – I look after him, whatever is needed – not only food and water, but anything. Even if a Guru is necessary, He will supply the proper environment, proper solitude, and events in his life will be brought about by the will of God, especially tailored for that particular person's progress in spiritual life.

Contemplating Brahman as Support

So let a person contemplate on Brahman as his support – and we have to do that. Then what happens? We also will surrender ourselves at His feet. It is because of You I exist. Because of Sat, I am also Sat. Because of Cit, I am also having consciousness. Because of Ānanda, I am experiencing Ānanda, small or big.

The First Upāsana

So Tat means Brahman in the form of Ākāśa, called Ākāśa Devatā – that is the first upāsana.

Becoming a Support

Then whatever be the contemplation – and as he progresses, as the aspirant progresses in this contemplation of Brahman as pratiṣṭhā, the support of everything in this universe, in this creation, he will be protected. Not only will he be protected – he, in his turn, becomes like Saguṇa Brahma partly, and he will become the cause of support.

The Example of Devotees

How some people – some devotees – come to him, and by just keeping his company, their devotion will grow, their faith will grow, and their character will change slowly. They will be kept up – Brahma-raṇya-nyāya. They will also change by the very presence of that company; we also grow.

The Second Upāsana – Mahaḥ

Then the second is: tan maha iti upāsīta, mahān bhavati. So whatever we contemplate upon God as, we become that – slowly, not next moment, not next day. If it is for Śrī Rāmakṛṣṇa, as Swami Śaradānandaji says, three days are enough.

Contemplating Greatness

Let him contemplate on Brahman as greatness, and he will become great. Now what do we understand by greatness? Greatness means – you want to become a great musician, so you will become a great musician. But how do you have to think? Saguṇa Brahma or Sarasvatī is the greatest musician. That is why Mother Sarasvatī, Goddess Sarasvatī, is always depicted as having a vīṇā in her hands, and playing it. That is her glory. She is the source. She is the storehouse of any imaginable type of knowledge.

Contemplating Brahman as the Quality

So as we go on contemplating Brahman, we are contemplating on Brahma-Śakti – the quality of Brahma as in that particular quality: a musician as Kalā, the painter as the art of painting, a speaker as a great speaker.

Śrī Rāmakṛṣṇa's Example

That is why Śrī Rāmakṛṣṇa says: whenever you appreciate my talk, it is not me, it is my Mother who is talking. Then Swamiji saw the vast learned audience. Then he became frightened a little, just for a second. And then he remembered Mother Sarasvatī. I am sure he remembered Holy Mother, Thākur, and he forgot the whole world. As if he became the perfect instrument for the expression of that speech that would come out from his mouth, uttered by Mother Sarasvatī herself.

The Commandment

So let us contemplate on Brahman whatever we would like to become. And of course we would like to become devotees, people of knowledge, discrimination, or in other words qualified as a spiritual person. That is what Sādhana-Catuṣṭaya-Sampanna Adhikārī – we have to contemplate.

Ākāśa Devatā as Mahaḥ

So we see that the Ākāśa Devatā as the glorious one. So whoever contemplates on Saguṇa Brahma, Ākāśa Devatā, as Mahaḥ. That is why we say somebody is great – is a Mahātmā – Mahātmā Gandhi. Like that, mahān ātmā mahātmā iti upāsīta – it is a commandment.

Why a Commandment?

Why is it a commandment? Because there is no other way. Supposing a student wants to acquire knowledge from his learned teacher, then he will be contemplating on his teacher. He will be listening to his teacher with one‑pointed mind, and that makes him his own teacher – as if his teacher is not a person, but it is knowledge coming in the form of the teacher's speech and entering into the heart of the attentively listening student. And he is endowed with śraddhā – yo yathā śraddhā sayeva saha – we are whatever śraddhā is.

You Become What You Contemplate

So that is how we – whoever contemplates – he becomes, on whatever he contemplates. So may you see the Ākāśa Devatā as the most glorious one.

Why Ākāśa Appears Empty

Because Ākāśa, Saguṇa Brahma, the most glorious material – everything that is glorious is only a small manifestation of that Saguṇa Brahma – and it is not like any other material, and therefore it appears as emptiness. You stretch anything beyond its limits – then it loses its form. Anything that has got form – you take a balloon and blow it up, go on blowing it up. Imagine it will not break, but it goes on expanding. So it goes on expanding and expanding and expanding, and it loses whatever form it has. You blow up, go on blowing up the balloon. After some time, you see empty space. There is beyond. Form – the less the smaller form will be there, and along with that, name also will be there.

Every Name Is Its Name

But what is this? Every name is its name. Every form is its form. Every eye is its eye. Every sense organ is its sense organ. That is what most clearly we got – we learned the lessons in the Kena Upaniṣad.

Maha Means Glorious

So Maha means the glorious one. And Saguṇa Brahma is the most glorious one. That is why in the Ākāśa Devatā – let us not forget, Saguṇa Brahma, Ākāśa Devatā, what Śrī Rāmakṛṣṇa calls Śakti – these are all one. That is why it looks as emptiness. That means it can accommodate. Really speaking, space is infinite. That is why it appears as empty, but it is the subtlest form of matter before creation.

The Result

Therefore, Maha means glorious. As a result of that, the result will be mahān bhavati. He also becomes Maha. Not only that – he also acquires the quality of making others also Maha. Whoever takes the trouble to keep his company with śraddhā, allow them to empty themselves and to fill in where they are sitting. That is called contemplation.

Emptying Ourselves

When we are in the presence of a great saint, let us not think of ourselves. This small, limited eye should be emptied – as much as we empty like any other empty place. The more you empty your house, the more newer things, materials, can be accommodated. The same phenomenon appears in every field also.

Becoming Glorious

Then the person becomes glorious. Not only that – whoever is nearby, even that person also becomes glorious.

Swamiji and Śrī Rāmakṛṣṇa

For example, Swamiji kept the company of Śrī Rāmakṛṣṇa, and he became Mahān. Ānanda kept the company of Lord Buddha for more than forty years. With the greatest attention, he served Lord Buddha. It is said in the life of his Ānanda that every night, nine times he would go around the room where his Guru was sleeping – Buddha was sleeping or taking rest – because he wants to make sure nothing disturbs the great ones. And daytime, of course, always by the side of the Buddha.

Mutual Emptying

So Swamiji emptied himself into Śrī Rāmakṛṣṇa. And Śrī Rāmakṛṣṇa also emptied himself into Narendra. So both became one and the same. Call them by whatever name you want. Do you want to say Śrī Rāmakṛṣṇa as Narendra, the best of the human beings? You will be right. Call him as Rāmakṛṣṇa, you will be right.

The Third Upāsana – Manaḥ

Tan mana iti upāsīta, mānavān bhavati. And then, according to the person's desire – "I want to become the greatest intellect in the world." So what should be done? There is nothing that surpasses the mind of Brahma, Saguṇa Brahma. Therefore, contemplate Saguṇa Brahma as the greatest mind, because the whole creation is His emanation.

The Vastness of Emanation

How much of emanation – just to give an imagery, an analogy, as we have seen in the Nārāyaṇa Sūktam as well as Puruṣa Sūktam: sahasraśīrṣā puruṣaḥ, then a statement comes: atyatiṣṭhad daśāṅgulam – He surpasses, and what we see is not even one infinitesimal part of His glory.

The Vibhūti Yoga

That is what Bhagavān wants to teach to Arjuna in the tenth chapter called Vibhūti Yoga: "My manifestations, My glories – in any form: greatest mountain, greatest sage, greatest intellect, greatest hero, greatest river, greatest everything." And even funny to say that even in gambling also – dyūtam also – I am greatest in that.

Anything Great

So anything great – we have to appreciate. Śakuni, because he had the ability: whichever number you want – four – and he will just casually throw the dice and four will come. You want 88 – 88 will come. Whatever anybody wants, he can make it appear. Like that is why he could win.

The Divine Mother's Will

And by the way, just by the sideline, it was Bhagavān Kṛṣṇa's Māyā. He used Duryodhana, Śakuni, Duḥśāsana, Karṇa, everybody to bring about that greatest war.

The Present War

And please do not mistake me if I say: the Divine Mother had elected the President of the present America to bring about some changes in the world for the good of the people in the form of this war. Some of you may be thinking, "What is this? Suddenly the Swami had deviated and is talking about this rubbish." No – this is the greatest truth. Without Mother's will, nothing will happen.

The Pattern of Avatāras

Whenever a great incarnation came, God makes it a world war – in the form of Rāma, the Rāma‑Rāvaṇa Yuddha; in the form of Kṛṣṇa, the Kurukṣetra war; in the form of Śrī Rāmakṛṣṇa, the First World War, the Second World War.

The Puppeteer

But the point is: whatever is happening – small or big, in the individual or in the world – it is all the will of the Lord. We are all puppets in the hands of the greatest puppeteer. That is why He says: yantrārūḍhāni māyayā. So I make people dance, I make people speak, I make people sing – and we have to accept it. Jemni bolāo temni boli – "As You make me speak, I speak. As You make me sing, I sing. As You make me dance, I dance. As You make me play, I play." That is the final truth.

Contemplation and Surrender

But we have to contemplate, and through contemplation we have to surrender ourselves. Surrender means less of me, and more of the One to whom I surrender.

The Result of Manaḥ Upāsana

So worship the mind of the Saguṇa Brahma. It is the repository of every type of intelligence. Mānavān bhavati. He becomes the greatest in person of mind, person of contemplation, person of thought. Manute anena iti manaḥ – by this, through this instrument, a person thinks. Without that instrument, not possible. That is why when we are asleep, not possible to think – only in the waking state. And even better in the dream state, can we think about it?

The Result

So meditate upon this Ākāśa Devatā, otherwise called Saguṇa Brahma, and the power of Manana Śakti, thinking power. And what would be the result? Mānavān bhavati. Mānavān means what? That he will be medhāvī, the greatest intellect. He will have the capacity to think deeply. No other person will be equal normally. Only those who contemplate upon Brahman – they are borrowing the same, so they will be equal.

The Fourth Upāsana – Namaḥ

Then next contemplation: tan nama iti upāsīta, namyante asmai kāmāḥ. One should worship the Saguṇa Brahma as what is called namaḥ. Namaḥ means what? "I bow down to you."

Why Do We Bow Down?

And why does one person bow down to other persons? Because he wants something. You just see – as soon as a minister, an MLA, a teacher, or somebody elder comes, we fold our hands as respect. That is one idea. But as soon as a poor man goes, he will make ṣāṣṭāṅga praṇāma to the rich man. That is not to show respect, but he is expecting something from him. This is called nama.

The Result

What happens? That person also might be pleased and grant – you want food, you want clothes, you want tuition fees for your children, you want a house, or you want a job, whatever you want – according to the pleasure of the person who is capable of fulfilling his desires.

Worship Brahman Alone

So worship Brahman – do not go here and there, do not bow down to anybody. That is why Śrī Rāmakṛṣṇa sent Narendra to the Divine Mother: "Go to Mother, ask whatever you want. She will give you everything. I am assuring you." And we know the funny story that had happened three times. He went, he asked, he could not ask what he wanted. Then Narendra understood that Śrī Rāmakṛṣṇa wants me to surrender to the Śakti, and he surrendered. And the Mother used him as Her best instrument to spread this Dharma-Cakra-Pravartana through Swamiji throughout the world. And he said: "I have given food for one thousand years – one ayana, one yuga."

All Desires Fall at His Feet

So let a person contemplate Brahman as adoration. Namaḥ means adoration – and all desires will fall down before him in adoration. That means: "Please be gracious to accept me." All his desired objects in his life will come and do namaskāra to him.

The Story of Rakhal Mahārāja

Funny story was there in the life of Śrī Rāmakṛṣṇa. Rakhal Mahārāja was in the mood of a small child – even though he was more than fourteen years old. One day he said: "I am hungry." Śrī Rāmakṛṣṇa, like a loving mother, ran to the Ganges and he shouted: "Oh, Gaurḍāsi! My Rakhal is hungry – bring something!" And he came back. Śrī Rāmakṛṣṇa knew: kāmyante asmai kāmāḥ – food will come.

Gaurḍāsi Arrives

So here Gaurḍāsi was in her room – something started pulling her. She hastily brought some tasty food, and then ran to the river, boarded a boat, came to Dakṣiṇeśvara. And as soon as she came running, as if Śrī Rāmakṛṣṇa was waiting for her, and then he shouted: "Rakhal! Food has come – come and fall down upon it!" Of course, Rakhal Mahārāja became angry. He did not want anybody to come to know about it. He had no such hesitation with Śrī Rāmakṛṣṇa, but he does not want anybody: "I told you I am hungry." He was that kind of personality. Very shy, actually, of people. He used to hide whenever he used to see devotees – for whatever reason, I do not know, I cannot fathom. So Śrī Rāmakṛṣṇa said innocently: "What is wrong? You are hungry, you told me, and I told Mother, and Mother came in the form of Gaurḍāsi to give you this." Wonderful incident for us to contemplate upon.

It Happens to Everyone

Do you think it happens only in the instance of Rakhal Mahārāja, Rāja Mahārāja? No – it happens to any one of us. So let him contemplate on Brahman, salute as adoration, and every possible desire will come. Of course, a desire will come in the case of a spiritual person only for sustaining his life as much as necessary, so that he can continue his spiritual practice nicely. So it means every desire – it means everything – if he is a worldly person, not so spiritual.

The Example of the Poet

So Mother Kālī was prayed to, and bestowed upon one person – His dāsa – and he became the greatest poet. Through that we can deduce that he wanted to become the greatest poet: "Mother, only You can fulfil my desire." And She did fulfil it immediately. We do not know – nobody recorded. He burst into a spontaneous hymn to the Divine Mother Kālī, which is lost in the abyss of history.

Vaishṇu Charan

Similarly, Vaishṇu Charan – the moment Rāmakṛṣṇa touched him – burst into a natural hymn in Sanskrit, and that also is lost forever in the abyss of history.

Desires Come to Serve

So whoever contemplates Brahman, Ākāśa, Saguṇa Brahma as Ākāśa Devatā, all that person's desires – man or woman – will come rushing, fall at his feet. Means he need not beg, because they have been commanded by the Mother: "You go and serve My child." And they will come without his asking for them and serve him.

The Muṇḍaka Upaniṣad

This very same meaning has been beautifully expressed in the Muṇḍaka Upaniṣad: one who is devoted to his yajñas and yāgas in the olden days – as soon as this person dies, all his offerings come in the form of beautiful persons: yehi yehi – "You are welcome, you are welcome." And they bring a chariot and they carry it from one person to another person. Another person will carry to the next higher stage, until he reaches Brahma Loka and experiences the result of all that he had devoted his entire life.

Temporary to Permanent

Beautifully said. But it is also said: some people, after fulfilment, they come to know. Citta-śuddhi, purity of the mind, will take place, and that person will say: "Enough of these temporary things. I want only one thing" – like a child tired of playing – "I want to go to my mother" – Mājābo.

All Desires Serve Him

So it means all desires will fall at his feet. They will come without his asking for them and serve him. So service meditation will lead you to the service of all the desirable objects. Objects include people, objects, anything that the person wants. Kāma here means the objects of desire. There is no limit.

The Fifth Upāsana – Brahma

Then the next upāsana. Remember, all these upāsanas on Saguṇa Brahma or Ākāśa Devatā, who are one and the same.

Tad brahma iti upāsīta, brahmavān bhavati. Let the aspirant contemplate on this Ākāśa Devatā, Saguṇa Brahma, as the Supreme Lord, and he will be endowed with supremacy. This is Tad Brahma. Here the Brahma means the infinite, the limitless one.

The Result

So if one meditates upon this Saguṇa Brahma as the limitless infinite – satyam jñānam anantam brahma – as the infinite, the limitless one. What would be the result? Brahmavān bhavati – himself will become. He becomes capable of distributing whatever others desire, because he becomes a storehouse, becomes one with Saguṇa Brahma, and then he can grant.

Losing Identity

Whenever I say "he can grant," do not think he is sitting in the lap of Saguṇa Brahma and he will say: "Mother, give this person." No – he loses his very identity, like rivers lose their identity in the ocean. So this person also will become limitless. In his turn, that person becomes an object of contemplation by others.

The Sixth Upāsana – Brahman as the Destructive Agent

Now comes a very interesting upāsana, the last upāsana. Tad brahmaṇaḥ parimara iti upāsīta, paryenam ariyante dviṣantaḥ sapātnāḥ, pariye 'priyā bhrātṛvyaḥ. Very, very interesting mantra.

Brahman as the Destructive Agent

So let this spiritual aspirant contemplate upon Ākāśa Brahma, Ākāśa Devatā, Saguṇa Brahma, as the destructive agent. Remember – Brahman as Sṛṣṭi-kartā, Sthiti-kartā, Laya-kartā – Brahmā, Viṣṇu, Śiva, Rudra. We should never forget: when there is a power of giving birth, the same power acts as the taking away from the state.

The Six Changes

These are all changing states, and they are expanded into six changes: asti, jāyate, vardhate, pariṇamate, etc. – six changes.

Going Back

What is the final stage? He will be going back from where he has come. Avyaktāt – he came from the unmanifest; he became manifested. In the end, he has to go back into the cause. Every effect must go back into its cause. You melt any number of golden ornaments – they will have to manifest their original nature. Going back means it is not an action. Remove the nāma-rūpa and they will be manifesting in that particular form.

Contemplating Brahman as the Destroyer

So let an aspirant contemplate upon Brahman as the destructive agent of Brahman – because Brahman has got sṛṣṭi, sthiti, vināśa – nāmāni śaktibhūteḥ sanātani – guṇa-śrayā, guṇamayī, Nārāyaṇī namo 'stu te.

The Result

And what happens? All his enemies who hate him – also those who do not hate him – will perish. So Ākāśa – or contemplation of Ākāśa, Ākāśa Devatā – remember, not the astrologer's contemplation: this vast lifeless inert Ākāśa. No – it is the first manifestation of Nirguṇa Brahma called Saguṇa Brahma. Ākāśa has got both the creative and the destructive.

Destruction Means Merging

But here destruction does not mean complete destruction – that is going, taking back into oneself, merging back into oneself, is got destruction. That is the agent of Īśvara.

How Can His Enemies Die?

Now we may say: how come that this person, this contemplator, all his enemies will die? Of course, in our normal day‑to‑day life, we can see that no saint is universally recognised as a saint. In fact, ordinary people like us, we will have very few of these so‑called enemies or people who dislike us. Everybody need not be an enemy. There are people who simply do not like us. They do not do any harm, but they keep away from us. There are some people who do not remain as disliking people merely. They would like to destroy us.

Buddha and Devadatta

Buddha – there was a person called Devadatta. How many times he tried to kill Buddha, every time he failed! Not only that – we discovered an interesting point. That this Devadatta – it is said that Buddha had many, many lives, just as all of us had many past lives. And in every life, Buddha was born as an animal, as a monkey, as a bird, as an elephant, as a king, so many other forms. And slowly he was progressing. Until 2500 or 600 years back – almost 3000 years back – he became what we call the present Buddha, the awakened.

The Jātaka Tales

Before that, all these tales – most of these tales, I think almost all the tales – have been quoted by Buddha himself: "In my previous birth, I was like that." So Ānanda was also there, and this Devadatta was there. And many of the prominent disciples were also there.

Śrī Rāmakṛṣṇa's Life

Now look at Śrī Rāmakṛṣṇa's life. He says about some of them – if you still recall, one day looking at him, he said: "I think I saw you and Bālārām in the company of Caitanya Saṅkīrtana party." Who was Caitanya? Rāmakṛṣṇa himself. That is what Bhairavī Brāhmaṇī fearlessly declared to Madhur Bābū and many paṇḍits that came. Swamiji himself considered this Gora Ray – another name for Caitanya. Gora means he who is of the golden hue, golden colour – his body shines like golden colour. Śrī Rāmakṛṣṇa's body used to shine like golden colour, burnished golden colour.

The Prayer to Conceal

And then with great earnestness, Rāmakṛṣṇa prayed – people used to be attracted like flies are attracted to sweet or honey – "Mother, go inside, go inside, don't manifest outside, manifest from inside." And after several prayers, all that halo had gone.

The Modern Halo

Most of the people who put on this so many kṛtrima and sit nowadays on special seats, siṃhāsana, sannyāsīns – it is all – they think it is a great halo, not knowing it is nothing but pure hollow, that is all.

The Eternal Companions

So Śrī Rāmakṛṣṇa said that whenever I incarnate – and I only incarnate again and again, dharma-saṃsthāpanārthāya sambhavāmi yuge yuge – so what happens to that person? He along with him, Īśvarakoṭis also will come.

Swami Śivānanda's Prayer

Only this time the greatness is Śrī Rāmakṛṣṇa. Swami Śivānandaji, one of his disciples, Tārākḍā – and he became the second president of the Rāmakṛṣṇa Order after Swami Premānanda. He used to tell that I prayed and prayed to Śrī Rāmakṛṣṇa, and Śrī Rāmakṛṣṇa had accepted, fulfilled my prayer: "Next time I will also come as His eternal companion" – āśiṣa svargāti. That is what he declared.

The Purpose of This Contemplation

Now coming back to our subject. So if we contemplate – that is, if our minds are still bothered with the negative thought: "Oh, there are some people who dislike us, there are some people who want to destroy us, there are some people who are nourishing enmity against me either temporarily or for a longer period of time" – then what happens? Contemplate on Brahman as the Saṃhāra Śakti, destructive agent.

The Result

What happens? That from the mind of the sādhaka, every type of this negative feeling towards these people will totally disappear. He cannot see – this is my enemy – samaḥ śatrau ca mitre ca. So that person's behaviour – I see only my Brahman, nobody else. That is what we have to understand.

Uprooting Enmity

Through this contemplation, one gets rid of – uproots – the very feeling of enmity, dislike, etc., which makes us separate. Our goal is to become one with everything.

The Contemplation

So with this, the contemplator contemplates Saguṇa Brahma as Saṃhāra Śakti, Brahman as the Saṃhāra Śakti. What happens? All his enemies, or enmity from his mind, will get reduced. And in some of the people who nourish that idea of enmity, it might become less. We cannot say – it might become less. But this spiritual aspirant, he will attain what he wants to attain.

God Has No Enemy

So remember, for God, there is no enemy. There may be people who may think: "I hate God. I look upon Him as the greatest enemy. What did this God do to me and to other people?" All these ideas will come when somebody prayed to God: "Protect us. We are devoted to You" – but nothing happens; they will suffer.

Negative Feelings

So these negative feelings should never arise. Usually they do, but they should not. For that purpose, Brahman should be contemplated as that cooling power which destroys the very roots of dislikes – and along with, of course, likes – and the feelings of enmity. Then only he who sees the Ātman everywhere as one's own self – that becomes true.

Conclusion

So these are some of the most important contemplations, and a little bit is remaining. Now what happens? Such a person who does all these contemplations – such a person will become perfect in his character. He is called a divine person, endowed with all the divine spiritual qualities. And then such a person, he will naturally – he will know the truth: Aham Brahmasmi. That is what is going to be described in our future time.

The Puruṣa in the Individual and the Sun

He says: the Puruṣa who is within this individual, and the Puruṣa who is in the sun – here the sun means Saguṇa Brahma – they are ekaḥ, one and the same. There is no difference at all. We will talk about it in our next class.

Closing Prayer

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

Oṁ jananīṁ śaraḍhāṁ deviṁ rāmakriṣṇam jagad-gurum pādapadmetayosritvā pranamāmi-muhurumuhu

May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna!