Taittiriya Upanishad Lecture 74 Ch2 5.1-5.3 on 15 October 2025

Full Transcript(Not Corrected)

Opening Invocation

ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्

पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु

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 and Review

In our last class, we have more or less completed the fourth section called Vijñānamaya Koṣa. Let us take the essence of it to recollect what we have discussed.

Understanding the Vijñānamaya Koṣa

First of all, we need to understand what the Vijñānamaya Koṣa is really made up of. This is wonderful to contemplate.

The third Koṣa, which we discussed, is called Manomaya Koṣa—the sheath of the mind where all thoughts arise. But when an aspirant transcends this Manomaya Koṣa and starts contemplating on the sheath of the intellect, beautifully called Vijñānamaya Koṣa, then that person will accomplish everything.

Remember this principle: with each Koṣa, by giving up the lower Koṣa, the moment a person identifies himself or herself with the next higher, subtler, deeper, more pervading Koṣa, his or her Ānanda also increases. This is because what transcends the Koshas means getting out of the limitations. Slowly and gradually, we are making the limitation less and less and less, until we transcend all limitations and become one with Brahma.

The Limitations of the Mind

The mind can go only so far. That is why Sri Ramakṛṣṇa often used to say that one should not limit God.

What does Sri Ramakṛṣṇa mean by this? He means that nobody should say God is only this much and not anything else. God loves only our country, only our religion, only our language, only our food, only our behavior, only our manners of living. This is the root cause of all the problems in this world today.

Even though we call it a global village, more intolerance is spreading everywhere: "Me, me, me—my country." If a particular country succeeds in throwing out everybody else, what happens? Those people were all united in throwing out everyone they call foreigners. And once there is no foreigner, every state becomes the very center of that whole country. Then every other state becomes an inimical state.

Now extend your imagination further: every village, every family like that. Selfishness, because selfishness belongs to Brahman, also extends infinitely. No doubt about it. Only in the wrong direction. Now we have to turn in the right direction.

The Structure of the Mind According to Vedanta

In the fourth section, we were describing the Ijñānamaya Koṣa. What is Ijñānamaya Koṣa? Just briefly to recollect, according to Vedanta, the mind has four parts:

Manas — the first part, the thinking faculty
Chitta — the second part, memory
Buddhi — the third part, intellect
Ahamkāra — the sense of ego and identity

Whichever instrument is functioning, we tend to identify ourselves with that instrument. Our ego identifies itself with that particular function.

For example:

If I am seeing, I say "I am seeing"
Then when I start hearing, "I am hearing"
When I start smelling, "I am smelling"
I am tasting, I am touching

The Nature of Thoughts (Vṛtti)

Here we must remind ourselves that the mind has the capacity to retain, at any given time, only a single thought (Vṛtti). It cannot entertain multiple thoughts simultaneously. Before we move on to the second Vṛtti, the first Vṛtti has to die. The first thought has to die.

Every thought is a piece of knowledge. "I see a tree"—that is knowledge of the tree. "The tree is green"—that greenness is a piece of knowledge. "It has a beautiful fruit"—that is a piece of knowledge. "This fruit is highly desirable"—that is another piece of knowledge.

So the mind is nothing but full of knowledge. Knowledge means thoughts.

Two Types of Knowledge

We must recollect that all knowledge falls into two types:

Secular and spiritual
Good and evil
Higher and lower

So the Vedanta, in describing the Manomaya Koṣa, tells us: "This you have seen." What does it mean? It means all the Vedas.

The Vedas give us two types of knowledge: secular knowledge and spiritual knowledge. Not only that, the Vedas do not stop by merely giving knowledge. Knowledge really propels us. We have to understand the function. The sequence is:

Janāti — knows
Ichāti — desires
Karoti or Yatate — strives
Bhuṅkte — experiences

First, I know something. Then only can I desire. Then only can I strive. Then only can I experience. Here we do not use the word "enjoyment," because if a person is experiencing, it can give both happiness as well as unhappiness.

The Collective Dimension: Hiranyagarbha

What is important here? Why are we discussing this?

A person meditates upon Hiraṇyagarbha. Collective minds—every mind is an individual mind. All the minds put together, that is called Hiraṇyagarbha. All the prāṇas put together is called Sutrātmā. All the intellects put together is called Mahah.

Reminding you: as soon as we transcend the mind, the mind loses its capacity, because it has a limited capacity—it cannot go beyond. That is why it is said:

"Yato vācho nivartante aprāpya manasā saha. Ānandam brahmaṇo vidvān na vibheti kadāchana." "The words and mind return without reaching it. That bliss of Brahman, knowing which the wise fear nothing."

This is just a recollection of what we had already studied. The moment a person starts contemplating on this fourth Koṣa called Vijñānamaya Koṣa, instantaneously that person is identifying with Vijñānamaya Koṣa, and then all the other three Koshas—the mind sheath, the prāṇa sheath, and the body sheath—become lower expressions of Brahman.

They don't become zeros or non-existent (Anatmā). That is why I explained: Nitya means not non-existence, not illusion, but limitation—severe limitation of the manifestation of Brahman. That is what we have to understand.

Nonetheless, they are all manifestations of Brahman only.

The Hierarchy of Understanding

Now, the mind cannot understand the next higher Koṣa. In fact:

Annamaya Koṣa cannot understand the greatness of Prāṇamaya Koṣa
Prāṇamaya Koṣa cannot understand the greatness of Manomaya Koṣa
Manomaya Koṣa cannot understand the greatness of Vijñānamaya Koṣa
Vijñānamaya Koṣa cannot understand the glory of Ānandamaya Koṣa
Ānandamaya Koṣa cannot even comprehend the glory, greatness, and expansiveness of Brahman, who is called "Satyam, Jñānam, Anantam Brahma"

All the words are unable to understand what is in that, what is the bliss that a person experiences in the Vijñānamaya Koṣa.

The Parable of the Ocean

Sri Ramakṛṣṇa once described this beautifully. Someone from a remote village went and saw the ocean. He returned to his village, and the villagers asked him, "How is the ocean like?" He opened his mouth but could not say what he had seen.

Because, at best, it is like the frog in the well. The villagers asked: "How big is your ocean? Is it this big?" "I don't believe you. Let this fellow be thrown out."

That would be the condition of every Koṣa, which cannot understand its subtler, higher, more pervading, more powerful Koṣa.

Freedom from Fear

"Apprāpya manasāsaha, Anandam, Brahmaṇo, Vidwan."

This Anandam which comes in this Vijñānamaya Koṣa—just understanding something, obtaining right knowledge—gives so much joy. And such a person is called Vidwan (the wise one). "Na vibheti kadāchana"—he never fears anything.

Why? Because:

He knows: I am not the body, so he is not frightened of death
He knows: I am all prāṇa, therefore there is no death of prāṇa
He knows: I am all the minds

Remember, with each contemplation, he is identifying himself with the collective universal whole. This is the secret of the Pancha Koṣa Vyāvaraṇa (explanation of the five Koshas).

The Nature of Fear

So, Anandam—this Anandam which a person obtains in the Vijñānamaya Koṣa—it is impossible to describe by the mind. Therefore, he doesn't fear.

Why doesn't he fear? Because we fear only one thing: death of the body—the most feared one, and death of Anantam.

When we think about it, if a person loses a lot of money, especially those who speculate on Wall Street, overnight billionaires can become paupers. Some people have committed suicide, and some may do in the future also.

What is the point we are discussing here? The point is: this person has so much Ānanda; he is experiencing it every millisecond. So he is not afraid. Why? Because he knows: the higher we climb, or the subtler we identify ourselves with, our fear becomes less and less and less—until in the fifth Koṣa, when we experience the highest bliss. But still, it is a Koṣa. It is a sheath, it is limited. Until we become one with Brahman, it is all limited.

The Components of Vijñānamaya Koṣa

Like the previous imagination in the form of a human being or a bird, the Vijñānamaya Koṣa also has specific components.

Śraddha (Faith) — The Head

The essence of this Koṣa is Śraddha—intense faith in the Vedas and in the scriptures. This determines one's way of life.

Sometimes we say, if someone is assisting us, and without whose help it would be very difficult for us to serve, "He is my right hand." And a little bit less, "he is my left hand."

Ṛtam (Right Understanding) — The Right Aspect

Ṛtam means complete understanding of the Vedic truths, exactly as the Veda wants us to understand—of course, through the explanation and teaching of the Guru.

Satyam (Truth in Action) — The Left Aspect

Putting what we understand into practice is called Satyam.

Yoga (Continuous Effort) — The Support

We have to continuously be watchful, continuously monitor ourselves. This continuous monitoring and continuous correcting of ourselves—like driving in India, especially in India like crazy, from which side somebody will come and hit you. The Indians are called Samadarśis (those who look equally in all directions). They don't care whether it is from the front side, back side, left side, right side, above, or below. From any side, they can come and hit.

So, Yoga is the Ātmā (the very essence) that keeps our endeavor alive and strong, and pushes us forward with complete awareness.

"Uttiṣthata, Jagrata, Prāpyavaraṇa, Nibodhata" "Arise, awake, and understand!"

The Path is Like Walking on a Razor's Edge

The Upaniṣad continues:

"Surasya Dharā, Niśita, Duratyayā, Durgam Pathastat, Kavayo Vadanti." "Traveling or balancing in life is like walking on the edge of an extremely sharp razor, which can cut into pieces."

What does it mean? One stray thought can pull us down into the very depths of Naraka (hell).

As exemplified in the Mahābhārata, one great soul entered into the Brahma Loka. He saw a beautiful goddess called Gañgā, and that one thought—"How beautiful"—what does it mean?

Whenever we see a car, "How beautiful a car." How beautiful a building. How beautiful this dress. That means we are loudly proclaiming: "I wish I had that one." And jealousy starts, hatred starts, competition starts—all because of this.

So, Śraddha is the very central portion. But Yoga is the backbone. That is why this word Yoga:

Through Karma, it is Karma Yoga
Through Bhakti, it is Bhakti Yoga
Through Jñāna, it is Jñāna Yoga
Through Patañjali, it is Patañjali Yoga, or Rāja Yoga

Yoga is the Ātmā (backbone). And then, Mahah Puchcham Pratiṣṭhā—such a person, if he progresses gradually with all these qualifications, will become identified with whom? Hiraṇyagarbha, in his higher manifestation, called Mahah.

As I just now mentioned, all the intellects together combined is called Mahah. And such a person will become everything in this world.

After Death: Different Paths Based on Desires

He will attain, after death, if the body falls, higher worlds if he has desires left out. But if he is a Yogya Uttama Adhikāri—that is, endowed with all the fourfold qualities (Sādhana Chatuṣṭaya Sampannaha)—what happens? He will not care. "I don't want higher loka."

That is what the Bhagavad Gita says.

atha va yoginam eva

kule bhavati dhimatam

etad dhi durlabhataram

loke janma yad idrsam

If somebody has some desires left out, he will be he will be born in a prosperous family—but a spiritual family. And while fulfilling his desires, he moves forward in spiritual life. If somebody doesn't have any more desires, he will move forward. He will be born in such a spiritual family that everybody will be helping everybody else in that family. So he will progress and become one with Brahman, reaching God realization very, very soon.

For Sakāma Upāsanā (worship with desires): Higher lokas

For Niṣkāma Upāsanā (worship without desires): He will move forward. That is, from Vijñānamaya Koṣa, he will move forward into the Ānandamaya Koṣa. That is what we are going to enter very soon.

Recapitulation and Transition

This is just to recollect what we have discussed about the fourth Koṣa called Vijñānamaya Koṣa, and the results—both Yasti (individual) and Samasti (collective) Upāsanā (worship/contemplation).

Now, we enter into the fifth Koṣa. What is that fifth Koṣa? It is really called Vijñānamaya Koṣa. (What we described earlier was the fourth Koṣa.)

The Fifth Kosha: Vijñānamaya Kosha

This is the fifth Koṣa: Vijñānamaya Koṣa. And what is Vijñāna? The Koṣa consisting of intellect. And what does this intellect really mean? That is what we need to understand clearly in this fifth Koṣa, Vijñānamaya Koṣa.

Once a person is endowed with tremendous Śraddha, that person will be doing things. That is being described.

The Mantra on Vijñānamaya Kosha

Let me read out the Mantra:

vijñānaṃ yajñaṃ tanute . karmāṇi tanute’pi ca .
vijñānaṃ devāḥ sarve .
brahma jyeṣṭhamupāsate . vijñānaṃ brahma cedveda .
tasmāccenna pramādyati . śarīre pāpmano hitvā .
sarvānkāmān samaśnuta iti . tasyaiṣa eva śārīra ātmā .
yaḥ pūrvasya . tasmādvā etasmādvijñānamayāt .
anyo’ntara ātmā”nandamayaḥ . tenaiṣa pūrṇaḥ .
sa vā eṣa puruṣavidha eva . tasya puruṣavidhatām .
anvayaṃ puruṣavidhaḥ . tasya priyameva śiraḥ .
modo dakṣiṇaḥ pakṣaḥ .
pramoda uttaraḥ pakṣaḥ . ānanda ātmā . brahma pucchaṃ pratiṣṭhā .
tadapyeṣa śloko bhavati .. |.. iti pañcamo’nuvākaḥ ..

The Indication of the Fifth Kosha

Peculiarly, what this Taittirīya Upaniṣad is doing: having described this Vijñānamaya Koṣa, it says there is another Koṣa, interior, much, much subtler, more pervasive than even this intellectual sheath—and it is called Ānandamaya Koṣa.

So here itself, it is indicating what we are going to discuss.

Just like the other Koshas, remember, every Koṣa is described as a human being or as a bird with a head, right hand, left hand, back side, or the portion from below the neck to the beginning of the legs, and then the legs—five parts. So here also, five parts are there.

Understanding Vijñānam (The Intellect)

What is Śraddha?

Vijñānam Yagnam Tanute. What does a person who is endowed with Śraddha do? So he knows: if I do this, then I get this result. I deserve this result. Therefore, I know for definite—it is as scientific as two plus two cannot be three or five. It must be only four.

Therefore, whatever the Vedas are telling, whatever the scriptures are telling—the absolute truth. That is why in the Viveka Chudāmaṇi, we get the great Śaṅkarāchārya's definition of these qualities.

He says: "What is called Śraddha? Guru, Śāstra, Vākyeṣu, Satya, Buddhi, Avādhāraṇa. Absolutely true—the words of the Guru, the words of the scriptures."

There is no difference between the Guru and the Āchārya, because the Guru is one who first had the realization. He had faith in his Guru, and his Guru had faith in his Guru. This is called Guru-Sishya Sampradāya—the tradition of the Guru and Sishya lineage.

So here also, the same Śraddha: the moment a person has Śraddha (absolute faith), that will produce instantaneous action. These are marvelous truths. We have to be aware.

The Example of the Man with the Club

Suppose you are walking, and somebody is walking behind you—maybe a tall fellow, a hefty fellow—and he is carrying a big gadā (a big club), and he is looking again and again at you. For whatever reason, imagine you somehow thought: "This fellow's aim is to smash my little head."

100 percent you have that faith. Do you think you will wait to see that? Either you will have a heart attack (meaning you are escaping from that imagined pain), or you start running away.

What am I talking about? If you have real Śraddha, there is an important fact we have to remember: there is no percentage in Śraddha.

1% Śraddha, 2% Śraddha, 3% Śraddha, 99% Śraddha—no. If it is a percentage, it is called belief. And belief—we have to progress through belief. And once belief becomes 100%, that is called Śraddha. And there is, as I said, no choice. That is called Jñānam.

And once Jñānatih—a person knows 100%—then he cannot give up. Then Ichati: immediately he decides, "I want to have this one."

What does he want? It depends on what he knows. "This person is, in a second, going to smash my head," or "This person is my greatest benefactor, he wishes my welfare," etc.

So, somebody believes there is a world called Svargaloka (heavenly world). "I would like to go there." If he believes in it, then immediately he will do whatever is necessary. There is no question: "I believe in it, but I don't have a desire for it."

That is possible only for a person who has a higher desire than the heavenly world.

Anyway, what I want to say: this Vijñānamaya Koṣa, the beautiful description, Yagnam Tanute.

The Meaning of Yagnam (Sacrifice)

Yagnam means all those Karmakāṇḍa parts of the Vedas—all the rituals. They can be secular, they can be spiritual, they can be scientific, they can be artistic, they can be business-like. But here, we are talking about spiritual life. Therefore, Yagnam Tanute.

What is Yagnam? There are two meanings for Yagnam:

First Meaning: Yagnam means sacrifice. So the Bhagavad Gita gives two meanings. First meaning is: Yagnam means you have to pay the price. That is called Yagnam. If you want a 100,000 rupee car, you will have to pay 100,000 rupees.

Don't think, "By hook or crook, I will get it." Later on, that hook or crook will get you.

So, the ordinary meaning is: you have to pay. Even for worldly desires, you have to pay. Even if somebody provides you free food, you will have to pay 100%. In what form? In the form of digestion, in the form of not having any worries.

Even if somebody provides you the best of things—best of bed, best of car, best of food—if anyone's mind is full of worries, fears, and anxieties, he cannot enjoy.

So, the body must be fit, the mind must be absolutely fit. So both the body and mind should be absolutely healthy.

What I am trying to tell you: even for the least of the worldly desires to be fulfilled, we have to pay that price—either now or later. Pay now—that is wonderful. Otherwise, credit card. But you have to pay with compound interest.

Vijñānam as Absolute Decision

So, Vijñānam: when a person is endowed with Śraddha, what is Śraddha? 100% belief.

Then there is no option—he desires. When a person knows there is a higher world, do you think he will go for slum areas? "I want to live in the slum area. Everybody is floating in bliss in the slum area." Do you think anybody will understand it?

Whoever understands the higher worlds—Satya Loka, Brahma Loka, Prajapati Loka, Bṛhaspati Loka, Indra Loka, Chandra Loka, etc.—impossible.

So, Vijñānam: when a person decides. Vijñānam means what? Absolute faith. Absolute faith means what? Absolute decision. The intellect says: "This is what I want to accomplish." And whether it is secular or spiritual, it accomplishes.

That is called Yagnam Tanute.

Karmani Tanutepicha (Actions Follow)

Karmani Tanute Picha. So, this Vijñānam is absolute, unwavering, faithful decision. What does it do? Karmani Tanutepicha. It does Karmani (actions).

What type of actions? Any type of action one can imagine. And very important for us, especially intellectual actions. That is, right thoughts. Always cherish pure thoughts, right thoughts, dharmic thoughts, spiritual thoughts.

That is why we have to practice: Satyam Vada, Dharmam chara, Swadhyayan Ma pramadah. Because Swadhyaya (self-study), it tells us what to do. We understand from the scriptures through Swa-Adhyaya.

Then go on watching: Am I doing the right thing, etc.? So that is what the intellect does. Whatever action—and whatever action which gives me progressively higher and higher happiness—that is made possible only because of this Vijñānamaya Koṣa.

The Second Meaning of Yajna

In this connection, the second meaning of Yajna means what? As Bhagavān Kṛṣṇa beautifully says, that Yajnadhat Karmano Anyatra—every action must be transformed into a divine service in the form of devotion.

Thinking about God, talking about God, doing things that will increase our devotion to God, etc. So that is called Karmani. The whole life is called Yajna. And about this Yajna, especially twelve types of Yajna in the fourth chapter, comes: "Brahmarpaṇam Brahmavihi."

He is a person who attained to this state. So, the person who is offering, the fire unto which he is offering, and the offerings which he is wholeheartedly offering, and the instruments with which he is offering, and the attitude with which he is offering—everything is Brahman.

"I have nothing to do. This body is Brahman, this mind is Brahman, this prāṇa is Brahman, this intellect is Brahman. The desires are Brahman's, the actions are Brahman's, the results of these actions also belong to Brahman."

Such a person becomes totally identified with Brahman. And that is a beautiful word, probably we may not hear it many times: it is called Brahma Karma Samadhi. It is a Samadhi.

You have heard about Savikalpa, you have heard about Nirvikalpa. Here is a Brahma Karma Samadhi. What is this? Simply, to translate it, it is called "the practice of the presence of God," especially by Brother Lawrence.

The Possession of Śraddha

So, Karmani Tanutepicha. Once a person is possessed by Śraddha. Nāchiketa was possessed by Śraddha. Somebody, some spirit, some ghost, possesses a person. He had absolutely no freedom. Whatever that spirit, Brahma Rakṣasa, or a Piśācha makes him do, the ghost makes him do it—he has to do it.

Nāchiketa was possessed by this Śraddha. What is it? That everything that the Vedanta tells, including what we call comma, full stop, semicolon, colon—everything is absolute truth.

Then he cannot but have to do it—led, as it were, by the nose rope. You know, bulls in India have their noses pierced with a rope, and they are controlled. Or like horses are controlled with those coverings around their eyes. So everything is covered up, as it were.

The person has absolutely no independent value. The Veda possesses him. God is Veda. So God possesses him. And what does God want? Only God. So everything he does ultimately leads to God realization.

Therefore, it is said: "Sarve Deva, Vijñānam, Devāh, Sarve Brahma, Jyeṣṭam , Upasate, Vijñānam, Brahma Chet, Veda."

All the Devas. So, we can take this word "Deva" in two ways:

First Meaning: All the Gods—the higher beings who attain to that state of higher beingness because they have performed so many actions as instructed by the Vedas. They went to higher Lokas and are residing there.

Second Meaning: According to Vedanta, every sense organ is called Deva. So, once a person's intellect is possessed by Śraddha, all his sense organs—ten organs of action, five organs of knowledge, and plus the mind—all the Ekādaśa Indriyāni (the eleven senses), what do they do?

Vijñānam Brahma Jyeṣṭam Upāsate—Jyeṣṭam means the earliest, the earlier. Earlier means everything depends upon our decision, our intellect. So, the intellect is possessed of complete faith in the Guru, in the scripture, and whatever the Guru says, he is going to do it.

So this person's Tanu (body), Mana (mind), Dhana (wealth)—everything is dedicated to fulfilling the commandments of the Guru. That is what we have seen in the case of Satyakāmajābāla, we have seen in the case of Upakosala, we have seen in the case of Jānaśruti getting the lessons from Raikva Rishi.

What do they do? They worship Mahah. So, that is what happens: Vijñānam Brahma Chaitanya. And they come to know this Vijñānam, or in other words, the highest expression of Hiraṇyagarbha, called Mahah. He is the nearest to the Brahman.

So, the intellect accomplishes the sacrifice. It also accomplishes all actions. All the Gods worship the intellect, who is the eldest, as Brahman.

Unwavering Dedication

And once a person follows the instructions of the Guru—because he is possessed with intense faith in the words of the Guru, which are nothing but the words of the Vedas—Tasmad chet Na pramadyati, he will not slip. Sri Ramakṛṣṇa used to say: "An expert dancer never slips."

And then, as a result, he leads the purest life that is possible.

Freedom from Sin

Then, what happens? Śarīre Pāpmanohitva. Even though his body may be doing something undesirable—for example, he may step upon some insects, some crawling creatures—but that is not possible. All the sins that are committed, both by the body and mind, Hithva (they do not touch him).

Why do they not touch him? Because we have seen: he is not identified with the body, he is not identified with the Prāṇa, he is not identified with the mind. And therefore, the sin can come only because of the body, Prāṇa, and mind, or body-mind.

But you also have to understand: he also becomes completely detached from all the good deeds. He no more desires what is called the higher results (Punya). No, he does not want it. Because a person who reaches it is glimpsing Brahman, as it were, very near.

The Parable of the Magnets

That is why he is like a small magnet which is approaching a huge magnet. He will helplessly be carried forward to become one forever with that bigger, biggest magnet, which is called God.

Brahmānanda Mahāraj uses this word: "God is the biggest magnet, and every Jiva, consciously or unconsciously, is trying to reach only this God, to reach the biggest magnet."

Then what happens? The small magnet completely merges itself with the bigger magnet. That is the power of the bigger magnet. But the smaller one also must be a magnet. That is what Swami Vivekananda says: "Each soul is potentially divine."

All Desires Fulfilled

So what happens? A person who identifies with this something called Mahat aspect of Hiraṇyagarbha, "Sarvan Kāman Samāśvata Iti." If a man knows the intellect as Brahman, and if he doesn't swerve from it because of old Saṁskāras, he leaves behind all the evils of the body, and as I said, of Prāṇa and of the mind. And he attains all his desires.

What does it mean? He will not have any desire. What does it mean? Why can't he? Why doesn't he have any desire? Because the end, the purpose, the goal of every desire is to be happy. And he is so near to Ānandamaya Koṣa. The next step is merging oneself with the Ānandamaya Koṣa. Therefore, what for? "I am full. Therefore, I don't desire anything."

After eating full, tasty food, a person immediately doesn't desire. Just as an example: so all his desires will be completely fulfilled. He is called Kṛta Karma—as if he had done everything, achieved everything, and has become completely satiated.

And that is what Taittirīya Upaniṣad also is going to describe later on.

Transformation into a Vedic Sage

So, Akāmahataḥ Śrotriya Cha. Akāmahataḥ—he becomes a Śrotriya. That means he becomes Vedic teachings himself. And Akāmahataḥ, he will never again be falling into the net of desires.

Why? Because as I said just now, the goal of every desire is to remove that desire. And when a person's desire is fulfilled, he will be only a happy person. Happiness is the end. And then, as before, this Vijñānamaya Koṣa description.

The Human Form of Vijñānamaya Kosha

Tasya Śaiva Śarīra Ātmā. Just like an imaginary human body or a body of a bird, Tasya Śaiva Śarīra Ātmā—therefore, just like the Manomaya Koṣa, Vijñānamaya Koṣa also is to be imagined for what? For the purpose of contemplation.

Not only that, Tasmadvā Etasmāt Vijñānamaya Anyo Antara Ātmā Ānandamaya.

The Glimpse of the Fifth Kosha

Rising to a Higher Peak

So, Tasmadvā Etasmāt Vijñānamaya, when a person becomes completely identified with Vijñānamaya Koṣa, it is as if he had reached a very high mountain. And when he is standing on the top of that mountain peak, immediately another, greater mountain peak will be visible to him.

Until now, it is covered up. This low mountain he was climbing, he thinks: "This is the highest." But once he reaches the top, suddenly he says: "No, no, this is not the highest. That is the highest. I must now climb that one. Otherwise, I will not be a fulfilled person at all."

So, Tasmadvā Etasmāt Vijñānamaya—higher, subtler, more pervasive, nearer to Brahman, more blissful—there is another. He glimpses Anyo Antara Ātmā, that which is inside, Ānandamaya.

The Ānandamaya Kosha Fills the Vijñānamaya Kosha

Ānandamaya. Thena Esha Purnah. Then he realizes this Ānandamaya Koṣa—it fills the entire Vijñānamaya Koṣa, just like water or oil fills a vessel.

So, very different from the sheath which consists of the essence of the intellect, but within it is another self which consists of bliss (Ānanda).

And by this Ānandamaya, Ānandamaya Koṣa, the former—that is Vijñānamaya Koṣa—is (fully permeated).

So he says, Sava Esha Puruṣavidha Eva—and this Ānandamaya Koṣa is also imagined like a bird, for the sake of easier contemplation—just like a human being or a bird.

The Five-Part Structure

Tasya Puruṣavidhatām, and he should be contemplated in the human shape, like we did of the other four. Anvayam Puruṣavidha.

Anvayam means exactly follow the same methodology like we did with the former. These two mean Ānandamaya has the shape of a man—like the human shape of the former is the human shape of the Ānandamaya.

And how does it go?

The Components of Ānandamaya Kosha

The Five Aspects of Bliss

Tasya Priyameva Śiraha. Joy is its head.

Modho Dakṣiṇa Pakṣaha. Delight (that is Modha) is its right wing.

Pramoda Uttara Pakṣaha. Greater delight (Pramoda) is its left wing.

Ānanda Ātmā. Bliss itself is its trunk.

Brahma Puchcham Pratiṣṭha. And Brahman is the support of this entire structure—its support.

The Parable of the Treasure

Understanding Through Illustration

Let me in this class give a small example, and we will discuss it in our next class. With this, we have completed the understanding about the Vijñānamaya Koṣa.

Now, the aspirant has glimpsed into the innermost Koṣa—the last Koṣa. And beyond which is only no Koṣa, but only Brahman.

To understand what is Priya, what is Modha, what is Pramoda—happiness, joy, and greatest joy—and the bliss of God himself, and Brahmānanda (the bliss of Brahman).

So five classifications of Brahmānanda. To understand this, as I said, I am going to give a small example. Sri Ramakṛṣṇa gives this example:

The Story of the Treasure Hunt

A man had heard that there is a great treasure hidden somewhere. So he got the information—where the treasure is to be found. So he goes to that place with digging instruments, etc.

So he starts with a big iron rod and goes on digging, goes on digging, goes on digging. And he is going down and down and down, but nothing is there.

The First Stage: Priya (Joy)

Then suddenly the tip of that iron rod makes a metallic sound. The man jumps up. That is called Priya—thinking about joy. It is true! There is not a rock or stone. It is a metal box! And joyfully, he digs forward.

The Second Stage: Modha (Delight)

And then, when he beholds the box, it is closed, it is locked. But beholding itself gives him indescribable bliss. That is called Modha—delight.

The Third Stage: Pramoda (Greater Delight)

And then, he breaks open the box. And then, he beholds the treasure. That is called Pramoda—greater delight.

The Fourth Stage: Ānanda (Bliss)

And then, he takes into his hands that—you can call it either gold, or diamonds, or precious stones, like what is called people are digging everywhere and getting it.

So, this person, his joy the moment he takes all those precious stones in his hands—his joy knows no bounds. So, like that, this is the Ānandamaya Koṣa, described. And it is given like a human shape with a head, two hands, and then the supporting portion, back portion, and then the supporting leg portion, about which I will talk in the future.

And it will be so beautiful. This Pancha Koṣa Vivaraṇa (explanation of the five Koshas) is indescribably beautiful.

Alternative Understanding: The Four States of Consciousness

The Diving Deep Through the Sheaths

Just before I close, I have to tell: it is like in another model—a person he dives deep. From the gross body, he identifies with the subtle body. Then he detaches himself from the subtle body and identifies with the causal body.

And then he detaches himself from the causal body and identifies with the Turīya Avasthā (the fourth state) or Brahma Avasthā (the Brahmic state).

It is not a state. It is the only thing that is the reality.

We will talk about this in our next class.

Closing Prayer

ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्

पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु

Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum

pādapadmetayosritvā pranamāmi-muhurumuhu

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