Taittiriya Upanishad Lecture 67 2.2-2.3 on 27 August 2025 Q&A
Taittiriya Q&A Session with Swami Dayatmanandaji Maharaj
Question 1: Understanding Subtle Elements Through Dreams
Student A: Maharaj, you've explained that the Prithvi that we experience is actually the gross manifestation of Prithvi Devata.
Maharaj: Correct.
Student A: So, and all the gross elements, the Vayu, Agni, all of them are manifested in this gross manner and that's how we interact.
Maharaj: Yes.
Student A: So, if I want to understand how the subtle elements, what the subtle elements are or how my subtle body interacts with those subtle elements, can I take dream as an example to understand that?
Maharaj: Correct. There is no gross world in the dream state. It is all made up of what?
Student A: Thoughts.
Maharaj: Correct.
So, thoughts belong to which Kosha? and Pranamaya Kosha also. All the Koshas are involved. You have to understand Pranamaya Kosha means all the five Koshas, what is called Koshas are involved. Each Kosha is representing more or less one, one element.
Student A: Yes Maharaj.
Maharaj: But supposing, just for the sake of clarity, you see mountain. This mountain is the product of the Prithvi. You see the water.
Jala Devata is different from this Jala that we see, the water we see. This is the grosser manifestation of the element called Jala, water, which is already contained in Prithvi.
Student A:The grosser manifestation of Prithvi.
Student A: Grosser manifestation.
Maharaj: So, that is how when we go to the subtler elements, then we will see that if we go, for example, what is the root cause of this earth, waters. Then we perceive not only water as the subtle element, we also perceive the Prithvi also as a subtle element.
Just when you put on green glass, how do you see everything?
Student A: Green.
Maharaj: Okay, let me put it. Just now one analogy, example had come to me.
Supposing a person is suffering from myopia, great myopia like me. So, imagine that person can't see anything unless -12 glasses are prescribed. But I will only limit the example. Okay, -5 is his power.
Student A: Okay.
Maharaj: A doctor prescribes him -1 glasses. How much can he see?
Student A: Not at all.
Maharaj: A little bit. Without glasses nothing. With glasses he will see better. Suppose the same person wears -2 glasses. He sees even better.
Student A: Yes.
Maharaj: -3 even better.
Student A: Yeah.
Maharaj: -4 even better. -5 much, much better. Isn't it?
Student A: Yes.
Maharaj: So, imagine like this. Every kosha is just like every subtle element and every subtle element is like putting on a particular, what is called better correct glasses.
Question 2: Offering to the Five Pranas During Puja
Student B: Maharaj, I have two questions. So, the first one is to do with today's class. I got reminded of the offering that we do during puja when we offer naivedyam. We also offer to the five pranas.
Maharaj: Yeah.
Student B: So, how are we to understand that at that juncture in puja? Are we talking about this in, you know, pervading the annam with the prana because it's the next higher kosha or how do we, how do I understand this?
Maharaj: Exactly the same way.
Student B: Yeah.
Maharaj: This pranamaya kosha is pervaded by pranabrahma.
Student B: Yeah.
Maharaj: This pranabrahma, we don't know what is pranabrahma.
Student B: Yeah.
Maharaj: But it is functioning, it is manifesting in the form of five functions.
Student B: Yeah.
Maharaj: When you breathe in and out is one function, actually it is called prana. Then when something is expelled from the body, it is another manifestation of prana with a particular name. Udana, it is called udana. When a person is giving up the body, it throws out something from the body, throws out the prana. That's why it is called udana. When the digested food is circulated according to the need of every part of the body, it is called samana.
Like that, all the same prana functioning in five different departments, doing in five different types of activities is called prana. So when we are offering food, we have to understand that we are offering everything to the collective prana brahma.
Student B: Yeah.
Maharaj: That is to say, oh pranam, even if there is some problem with my food, with other things, out of your grace, you make it defect free. Then only I will be able to worship you properly.
bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ
bhadraṃ paśyemākṣabhiryajatrāḥ
sthirair aṅgais
What is that sthirair aṅgais? Every part of the our personality, both body and mind. So this is also one way of identifying ourselves with prana brahma. In that puja contains all these elements. When you do manasika puja, with which kosha are you identifying?
Student B: Oh.
Maharaj: Manomaya kosha, Vijnanamaya kosha, Anandamaya kosha, isn't it? So puja means it is upasana. Another name for upasana, contemplation, is called puja, worship. In that, all these processes are there.
Student B: Yeah.
Maharaj: So now we understand whatever we offer to this prana, we are offering to prana brahma. That means we are achieving what is called detachment, thinking that I am the body. I am not the body. I am the product of prana brahma. Prana is the product of mano brahma. Mind is the product of vijnana brahma. And vijnanam is the product of ananda maya. And ananda maya is the product of brahma.
This is how slowly if we do worship, that is how we progress and shift our identity from the lower to the higher until we reach the sahasrara and then become one with Paramashiva sushumna āpatana.
Question 3: Keeping Three-Fourths of Mind on God
Student B: Second question Maharaj has to do with yesterday's whatsapp message or today's. It is about when Swami Brahmananda says we should, when doing any work or we should keep three fourths of our mind on God and then with the rest of it we should do work something like that.
Maharaj: Correct.
Student B: And then he talks about doing things with concentration, the smallest thing with concentration. So I've always had trouble figuring out for practical purposes how to apply this three fourths of the mind on God and doing everything with the rest of it.
Maharaj: I understand the problem. It is actually simplest thing. We are always doing that.
Supposing one of your children is sick and doctor prescribes a medicine and you are going to the pharmacy to buy the medicine. You are driving.
Student B: Hmm.
Maharaj: You have to pay attention to the traffic now?
Student B: Yes.
Maharaj: You are not thinking of other things but the thought is "I am going to the pharmacy to buy medicine for the sake of my child".
Student B: Oh.
Maharaj: You see. "My child is suffering. I have to give it." I am driving because I need this medicine to be purchased and then I have to give it to my child. Even though you are not consciously thinking about the child but you are practising the thought, the welfare of the child.
Student B: Mmm.
Maharaj: In that way when puja is going on supposing you are cooking. What is the idea? You don't repeat the name of God. You need to. We have to repeat the name of God!
So I am preparing, so that this can be offered to God.
Student B: Yeah.
Maharaj: That is called the important thought called practise of the presence of God. Everything for the sake of God. Let that be the background and you do whatever you need to do.
Student B: Hmm.
Maharaj: That is called practise of the presence of God. The best example is brother Lawrence.
Student B: Yeah.
Maharaj: So that is called keep the three-fourths of your mind on God.
Student B: Perfect Maharaj.
Student B: Yeah. So basically connect every single thing the smallest action to God in however we do it.
Maharaj: Yes. This is for God.
Student B: Yes.
Maharaj: Just like Swami Brahmanandaji himself gives a beautiful example. Supposing you have headache.
Student B: Mmm.
Maharaj: Let us say mild headache.
Student B: Yeah.
Maharaj: And you have to attend the office or you have to cook or you have to do something, whatever.
Student B: Hmm.
Maharaj: So you are doing everything. Where is part of your mind?
Student B: Oh, on the headache.
Maharaj: The general presence of the pain or suffering is in your mind.
Student B: Yeah.
Maharaj: But you have to pay attention even if you are driving in a thick traffic. Your mind is completely three-fourths of your mind is there only, isn't it?
Student B: Yes Maharaj.
Maharaj: That is called engaging the unconscious. Consciously you do whatever you need to do. Pay attention to the traffic or whatever. But unconsciously your mind is filled only with that thought.
And another, not such an elegant example. When you are worried, do you stop eating, cooking and all those things?
Student B: No.
Maharaj: But what are you practising?
Student B: Yeah, constant.
Maharaj: Presence of the worry, isn't it?
Student B: Yes, Maharaj.
Maharaj: That is why, you know, I defined what is meditation? Worrying about God.
Student B: Oh, that's that's excellent.
Maharaj: You have to start worrying about God. Then you have to start worrying God. You understand the difference?
Student B: Yes.
Maharaj: Now God becomes alert. Why is this person troubling me? The only way I can get rid of this trouble, is remove the trouble permanently. And that is called...?
Student B: Mukti.
Maharaj: Ahh.
Question 4: Prana and Consciousness
Student C: Today we talked about the different aspects of how prana manifests in the body. Prana, apana, udana, etc. And I'm wondering, is it appropriate to think that prana is also involved in the movement of the centres of consciousness?
Maharaj: Absolutely.
When we say a person is unconscious, what does it mean? The eyes are there in good condition. Ears are there. Mind is there. Everything is in perfectly good condition. What is missing?
Student C: Prana.
Maharaj: Ahh. Prana is the manifestation of consciousness.
That is why many times I brought up this. What is the difference between a living human being and a dead human being? Atman is present. And do you know how it is present?
When we say about anything, this is, that is-ness is called atman. You see that this is a living person. This is a dead person. In both what is common? Is! What is not common, living and dead. Therefore, dead means what? Prana is not there.
When there is no prana, other koshas will not function. Only a living person means he is breathing. Living means, that is what we call living. Living means what? Prana.
So only when a person is living, the consciousness can reflect in the form of, "I want to know what is this?" and I am seeing, I am hearing, I am tasting, etc., etc. Prana is the thing that sustains all the physical bodies, organs, as well as the mind. All the three bodies, isn't it?
Student C: Yes.
Maharaj: This is an important question. You have to think about what is the relationship between consciousness and prana.
Student C: I was wondering specifically about the centre of consciousness and how that moves up and down constantly.
Maharaj: That consciousness doesn't move up or down.
You see, when, what is called, supposing you take a bulb or a torch, light in your hand, move it up and down. So is the light moving up and down or not?
Do you get what I am talking? Take a torch light and move it left, right, above, below. The light also moves, isn't it?
Is the light movement of the light anything to do with the battery?
Student C: No.
Maharaj: The battery is constant, but because of its instrument of manifestation, so we see that light is moving up or down, etc.
So what I am trying to tell you, prana is continuous and constant, but depending upon how it is manifesting, so we say these fivefold functions, breathing in, breathing out, circulation, digestion, distribution, and throwing out something from inside to outside, etc. We will discuss about them in our next class. These are the fivefold functions of the one single prana called prana brahma.
But as I said, you think what is the relationship between consciousness and prana? Consciousness is infinite, eternal, permanent, indivisible, but prana depends upon its manifestation.
Student C: In your example with flashlights, is prana the movement and the battery in consciousness?
Maharaj: No. Battery is the prana, but that power which the battery manifests, that is called consciousness. Power is there, but that power has to be manifested. That power is never absent.
Before the discovery of this battery, is the power lacking or it came newly? You think over it. Power is everywhere, but we have not discovered how to manifest it in a particular way. That is called invention.
Electricity is everywhere. Battery and electricity are synonymous words, power, but it requires a medium. So when the bulb is a red bulb, light takes on what form? Form of the red colour.
Maharaj: So electricity is everywhere, power is everywhere, prana is everywhere, but it requires certain manifestation. So when we say a person is dead, what it really means is the instruments for the prana to manifest are absent.
The power of hearing is there in the ear, but what happens when the instrument called the ear becomes deaf? Think over it. When a person becomes deaf, has he lost the power of hearing? Or, the power of hearing is present, but the instrument has become defective. Do you see the difference?
Suppose now somebody discovers a cure for this external instrument, will he be able to hear again or not?
Student C: Yes.
Maharaj: Because the power of hearing belongs to the subtle body, not to the physical body. That is why modern inventions, now even a born blind person can be made to see some shapes, white and black.
Student C: And to tie this back to the Panchamaya Kosha model, is it a dead person? Is it like saying the scabbard is there, but the sword is gone?
Maharaj: No, no, that is an ordinary people's misunderstanding. Soul is gone, soul is not gone, soul cannot go, prana cannot go, but the instruments for manifesting. When the bulb is fused, do you say electricity is gone?
Student C: No.
Maharaj: And even if you say electricity is gone, is electricity really gone? Are the wires carrying the electricity damaged?
Student C: Yes, it is in a different shape.
Maharaj: Now you understand? There is a deep relationship between consciousness and prana and without prana consciousness cannot manifest. It is a beautiful question actually. Maybe I will deal with it in the next class.