Taittiriya Upanishad Lecture 75 Ch2 4-5.2 on 22 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

We have been studying the fourth section about the Vijñānamaya Kosha and just received an introduction to the Ānandamaya Kosha.

Important Points Regarding Vijñānamaya Kosha

The Transformation of Perception

Now there are certain important points with regard to this Vijñānamaya Kosha. What is it? As soon as a person—and by "person" I mean sādhaka, not everybody, but only a spiritual person—identifies totally with this Vijñānamaya Kosha, what would be his condition?

The first condition would be that for him, the body, then the prāṇa, and the mind become anātmas. That means they are not real, or they are not considered as real—but not non-existent. They will be real, but only as an aid to this Vijñānamaya Kosha.

We have to note that if body, prāṇa, and mind are not there, Vijñānamaya Kosha also cannot be known, cannot even be sustained, because it is the Prāṇamaya Kosha, Manomaya Kosha, and Annamaya Kosha which carry out the commandments of the Vijñānamaya Kosha. In fact, no kosha is absolutely illusory or unreal.

The Ultimate Reality

The whole point is that once we know what we are, then Annamaya becomes Brahman, Prāṇamaya becomes Brahman, Manomaya becomes Brahman, Vijñānamaya becomes Brahman, Ānandamaya becomes Brahman—nothing becomes unreal. It is only at the stage of sādhana when it is said that a person should consider the world as mithyā: "Brahma Satyam, Jagan Mithyā."

It all means that first you come to know what is Brahman, what is your relationship, and this is like climbing a staircase. This is the only way to know that we are Brahman. And once we reach Brahman—that means feel that we are one with Brahman—remember: Brahman cannot be seen, Brahman cannot be experienced as a second object outside me. I am Brahman; Brahman is me. There is only one reality. There cannot be two infinites, two eternals.

When such a stage is reached, such a person looks upon everything as Brahman. It is only to lead a sincere spiritual aspirant to this state that whatever I am experiencing as Saguṇa Brahman—the whole universe is nothing but Saguṇa Brahman—is also Brahman. Nirguṇa Brahman is also Brahman. That is the idea.

Constitution of Vijñānamaya Kosha

Recollection of Manomaya Kosha

To briefly recollect: what does this Vijñānamaya Kosha consist of? So earlier we have seen Manomaya Kosha. What does it consist of? Thoughts. What are thoughts? Knowledge. What is the knowledge? Secular and spiritual knowledge. And that is where we learn how to behave in this world, how to also progress towards God. For both these activities we require guidance.

So that is why we have seen that "Tasya Yajureva Śiraḥ"—so like that, Yajur Veda, Ṛg Veda, Sāma Veda, and Atharvana Veda. All the Vedas, their only purpose is to gradually lead an aspirant from the lowest stage, which is called Annamaya Kosha, to the highest stage, which is "Aham Brahmāsmi."

Remember, even Ānandamaya Kosha is also a limitation. Because wherever we get the word "kosha," it means limitation. Yes, ānanda, full of ānanda. "Maya" means filled with ānanda. But you don't use that word "filled" with regard to Brahman. There is nothing to fill, nothing to be filled. There is no duality there.

The Nature of Vijñānamaya Kosha

So it is said that is the constitution of the Manomaya Kosha. Then the person knows, in the course of time, he does a lot of things. First tentatively, so he does something. He learns a lesson. Then if he had committed a mistake, next time he should not commit this mistake. If he had done the right thing, then he would proceed every time in the same way.

How do we know? Because whenever something is right, it gives more ānanda. Whenever something goes wrong, it gives more unhappiness. That is the definite way of understanding what is right, what is not right.

So here is a person, and this Manomaya Kosha is filled with, subtler than, more pervasive than, and controlling the Manomaya Kosha—that is called Vijñānamaya Kosha. Mind has got jñānam, knowledge, but Vijñānamaya Kosha has got viśeṣa jñāna.

Clarification on Jñāna and Vijñāna

But here we should not confuse it with the teachings of Śrī Rāmakṛṣṇa. Jñānam is a lower stage; vijñāna is a higher stage. When Śrī Rāmakṛṣṇa is talking, jñānam is the firm knowledge that everything is Brahman. Vijñāna: after directly experiencing "I am Brahman," the person looks upon the entire creation also as Brahman. That special way of seeing everything as Brahman—that is called viśeṣa jñāna. And that is what Śrī Rāmakṛṣṇa meant by vijñāna.

But here, vijñāna means that which controls the mind. How does it control the mind? That psychology, in the most succinct, clearest way, is being indicated here.

The Upaniṣadic Description

Beyond Words and Mind

We will just go through it:

"Yato vāco nivartante aprāpya manasā saha

Ānandam Brahmaṇo vidvān na bibheti kadācaneti"

As soon as a person slowly identifies himself or enters into the Vijñānamaya Kosha and is striving to completely identify himself with Vijñānamaya Kosha, he cannot describe in psychological language this particular state. That means thoughts fail, words fail.

Naturally, that is what is said: "Yato vāco nivartante"—speech, unable to understand because it doesn't know what is Vijñānamaya Kosha, so it cannot describe. "Aprāpya manasā saha"—so mind itself doesn't understand. And when something is not understood, it cannot be expressed, it cannot be spoken out, it cannot be conveyed to others.

The Signs of Attainment

But then how does a person understand that he has transcended the mind? "Ānandam Brahmaṇo vidvān"—two things happen. His mind is filled with ānanda. Vidvān—here vidvān means the sādhaka who has succeeded in identifying himself with the Vijñānamaya Kosha. How do we know? "Na bibheti kadācaneti"—he is not assailed, he is not troubled by fear.

Fear always comes when something wrong is done. This person is totally identified with God, in the sense that he has complete trust—like the kitten in the words of Śrī Rāmakṛṣṇa. He doesn't question the mother cat: "Are you taking the right decision? Are you doing the right action?" Complete faith. It allows the mother to carry it wherever the mother thinks it is safe for its baby—very unlike the young one of a monkey.

Fearlessness and Happiness

So, one is fearlessness. And when we become fearless, then we become happy. Very interesting thing. I just want to dwell on this because such marvelous ideas are embedded in the statements of the Upaniṣads.

Remember, whenever an Upaniṣad is talking about God, about spiritual practices, there are certain things which cannot be understood by the mind. But there are certain things which can be understood through deep thinking, called manana, and they are psychological. Because everything is psychological only. So long as mind functions, everything is psychological only.

The Psychology of Fear and Trust

Supposing a person meets another person, and then a lot of unconscious thinking goes on. "Is this person okay? Is he dangerous? So can I spend time with him?" But the moment we come to know he is a drunkard, he has a gun in his hands, and I have seen him shooting here and there, injuring or killing people—you don't think twice. The mind has already made a decision: "This is a fearful situation."

But you have met another person—very smiling, gentle, and good vibrations are coming. Then you speak with him. Then you understand: "Oh, this person is very good." So if we trust our unconscious, it can do a lot of good things for us. But if we go on suspecting everybody—"Everybody is out to cheat me, to harm me, to deprive me"—such a doubting mind is one of the worst mental diseases.

We should not doubt anything until someone proves that that person is a doubtful person, that event is a doubtful event, that food is not suitable food. Of course, we have to exercise our viveka, but at the same time not go across over that line. Very important.

The Two Indicators

So here are two indications. A person becomes fearless, and his mind becomes filled with ānanda. So that is how, when a person takes the right decision, he becomes fearless and he also becomes filled with bliss. When? When this person develops certain qualities. That is very important.

The Symbolic Structure of Vijñānamaya Kosha

Understanding the Imagery

To understand the statements of these three lines, when can we understand? When we fulfill certain conditions. What are the conditions? That is being described in the form of the Vijñānamaya Kosha being imagined as a human being.

And just like the previous descriptions following our idea of the body: here is a human being. He has a head. He has got two hands—right hand, left hand. And from neck below until the legs start, that is called the middle part. And then this whole body is carried forward by legs, whether it is an animal or a human being, etc.

So that, in the case of the Annamaya Kosha, is a fact. But as soon as we enter into Prāṇamaya, Manomaya, Vijñānamaya, Ānandamaya, there is no such physical gross body. But for the sake of contemplation, that is being described here. So these are the characteristics of Vijñānamaya Kosha.

The Vedic Authority

tasya sraddhaiva sirah I

ṛtam dakshinah pakshah I satyamuttarah pakshah I

yoga athma I mahah puccham pratishtha I

With regard to the authenticity of these characteristics and this entire description of the Vijñānamaya Kosha, there is a Ṛg mantra. And this we have seen-tadapyesha sloko bhavati. First let us discuss these things again, so that we understand these are characteristics which will take us forward towards our goal—that is, the realization of God, realization of Brahman.

The Five Components

So it is said:

Its head is faith—śraddhā
Its right wing is truth—ṛtam
Its left wing is reality—satyam
Its central part is called yoga
And its foundation is mahah

And then there is also a verse, a Vedic verse, regarding this. Let us analyze this one. Then we will understand properly.

The Relationship with Hiraṇyagarbha

Identifying with Mahas

So what happens? When a person slowly starts identifying with this Vijñānamaya Kosha, and then what happens to this person? This person is slowly progressing, identifying himself with mahas. Mahas means Hiraṇyagarbha.

Hiraṇyagarbha is the totality of the three bodies in the three-body model: gross body, subtle body, and causal body. So the collective universal aspect of subtle body is called Hiraṇyagarbha.

The Five Kosha Model

But if we take this five-kosha model, then:

The Annamaya Kosha corresponds to the gross body
The Ānandamaya Kosha corresponds to the causal body
And the three koshas—prāṇa, manas, and vijñāna—correspond to the sūkṣma śarīra, subtle body

The subtle body is divided in this five-sheath model into three parts:

The collective aspect of all prāṇas
The collective model of all the minds
The collective model of all the intellects

So Sūtrātma, Hiraṇyagarbha, mahah—that is what is being talked about here. Now only we can understand what it means.

The Function of Vijñānamaya Kosha

The Nature of Intellect

And we will try to understand what this Vijñānamaya Kosha does. So this vijñāna—vijñāna means decision, intellect. Here "intellect" in English language is intellect. It means, after thinking, whatever decision a person takes—so it is mixed up. But according to Hindu Vedāntic teaching, this is an entirely different issue.

So this Vijñānamaya Kosha gets all the information from the mind. And what does the mind say? "See, the Yajurveda says this one. The Ṛgveda says like this. The Sāma Veda is telling like this. The Atharvana Veda is teaching this."

Types of Actions

That information—whether it is a secular action or spiritual action—every activity, that is called karma. And these karmas are divided into two parts. There are certain types of activities which do not need to think too much about. For example, "I want to go out for a walk." One doesn't need to exert a huge intellect: "So shall I start now? Shall I start after one hour? And which garden shall I walk into?" etc.

If anybody is doing that, really we have to consider that person as minus intellect. They should not take long time: "What breakfast should I have?" Think 45 minutes? No, decide instantaneously. Make a program and just follow it mechanically. That is the good result of habit.

Secular vs. Spiritual Actions

So vijñānam: all activities—one is called spiritual activity. Any action can be secular. Any action can be spiritual. If a person, for example, is eating food, that can be a purely secular activity. But the same person is a devotee. He does it with "Brahmārpaṇam." The food is coming from Brahman. And the same Brahman is manifest within me as Vaiśvānara Agni. And He is manifesting in the form of the prāṇa. He is manifesting in the form of the mind.

Everything as Brahman

In fact, this is a marvelous concept: the same Brahman is manifesting as my body, as my prāṇa, as my mind, as my intellect, as my Ānandamaya Kosha, as my sthūla śarīra, as my sūkṣma śarīra, and as my kāraṇa śarīra. And there is nothing called "I." Everything is Brahman. This is called yajña.

But without relating it to God, if we only relate it to me—"me, my body, my gross body, my subtle body, and my causal body"—that is called a cause of bondage, māyā, avidyā.

The Vedic Teachings

Vijñānam Yajñam Tanute

So, this is what the Upaniṣad is trying to teach. "Vijñānam yajñam tanute, karmāṇi tanute api ca." Let us discuss these two.

What does this vijñānam do? Whatever actions we do—certain actions—every action, as I said, can be spiritualized. As they say in the Śiva Mānasa Pūjā: if I move my hands, I am performing vesper service; if my legs are moving, I am doing circumambulation of Bhagavān, Viṣṇu or Śiva; if I am talking something, I am hymning the Divine Mother, etc.

Spiritualizing Every Activity

Every activity can be spiritualized, and that is the purpose of all these studies and practice. But how to convert? Because we are all starting our life as secular people. So we just know how to satisfy our body and mind. But we have turned to spiritual life. Therefore, there is a methodology of how to climb higher and higher.

How? By turning every second of our life, every activity of ours, into a yajña. "Yajñārthāt karmaṇo'nyatra"—Bhagavān Kṛṣṇa says, if we do not turn every activity into the worship of God, that very activity becomes a source of bondage.

The Danger of Puṇya

Even if we are doing dharma, dharma produces puṇyam. Puṇyam gives sukham. And one of the worst, strongest bonds that bind us to saṃsāra is puṇyam. Pāpam gives duḥkham. What happens? When we are suffering, naturally, instinctively, we try to escape from it. But when we are enjoying something, naturally, instinctively, we want to be bound. We become attached to it. We want the same state, again and again. And so, puṇyam is more bondage-producing than pāpam.

God's Gift of Suffering

That is why God created so much misery. Misery is a gift of God, so that if we do not turn towards God with good advice, good counsel, then God will punish us. That punishment is not a punishment. It is a loving call of our Divine Mother: "Oh Mother, You are trying to awaken us and saying plaintively, 'My child, I cannot live without you. Please come to me. Come running to me. I want to feed you. I want to nourish you. I want to hug you.'"

And if a child is immersed in this play, then mother will have no other choice but to pull the child by the scruff of his neck or by the hair of his head. That is why in South India they put huge śikhās, so that the guru or even parents can catch hold of this fellow—slippery fellow, because he puts a lot of coconut oil, very slippery fellow.

The Role of Buddhi

So, it is the buddhi that decides: "This is an ordinary action. It is not going to help you very much, my child. But if you do the same thing, you don't need to expend money or energy or time."

For example, "I am drinking water." Don't say, "I am drinking water." Say, "Mother, Jala Devatā, is entering into me." "I am eating food." Annapūrṇā is entering into me. "I want warm clothing, so the body can become a little more comfortable." Agni Devatā wants to hug me. "I want to breathe fresh air." Vāyu Devatā. "I want to move freely." Ākāśa Devatā.

Everything is Devatā

Everything is a devatā. All the activities I am doing anyway, but if I can relate—whenever I am eating, "Mother, out of her infinite grace, is entering into me in the form of this food." Devotees already do that, because when they offer to God, and whatever is being consumed after offering it to God, that is what we call prasādam. And what is prasādam? God Himself has touched it, purified it. Pavitrātā—that idea of pavitrātā is called Godliness.

Training the Intellect

So this is how we have to spiritualize every secular activity. And who can do that? Vijñānam—vijñānam means right understanding, right decision. And that is why it is said this person is endowed with śraddhā and all those things. I will come to that.

So "vijñānam yajñam tanute"—whenever a person wants to do any yajña or he wants to do normal activities, which normal activities? What is the right way of doing it? When to do it? How to do it? How long to do it? The intellect automatically has to do it. But for the intellect to make it automatic, we have to train it for a long time.

Just like a baby doesn't want to brush its teeth, but the mother goes on helping the baby do that. And after some time, it becomes an unconscious act. So consciously, with attention, we have to develop certain types of habits. And that is what the intellect has to direct: "This is the right way. This is the only way. Do this." And that is the function of the Vijñānamaya Kosha. That is what is said.

Converting Actions into Yajña

"Vijñānam yajñam tanute"—how to convert even an ordinary action into a sacrificial act? Intellect. Why? Because it believes in the Vedas. And Vedas instruct us to do that. And therefore, the intellect has faith in it, and it helps us to live that kind of life. Whatever actions we do, even as I said, secular activities also have to be converted into only spiritual activities. There is nothing called purely secular activity.

Seeing Bhagavān Everywhere

"I am eating." It is not a secular activity. Who is eating? It is Bhagavān. From outside, who is supplying the food? Bhagavān. And who is digesting what I am eating? Bhagavān. Who is converting the food into prāṇa? Bhagavān. Who is distributing that prāṇa into these five different activities? Prāṇa Devatā.

And if something is unhealthy, not suitable for the body, that has to be thrown out. We do not understand: when a person eats unhealthy food and the stomach rebels and there is a sensation of vomiting, that act of vomiting is one of the functions of the prāṇa. To throw out in the form of vomiting, throw out so that the body can cool in the form of sweat, throw out undigested matter and help the jīva get out of this body—all these are one particular duty of one particular aspect of prāṇa. And who is this prāṇa? Prāṇa Devatā.

Worship of Hiraṇyagarbha

The Devas' Contemplation

And therefore, devāḥ means enlightened people. What do they do? Vijñānam—that is what is called mahas, Hiraṇyagarbha—because it is from Him all the knowledge comes, decisions come. That is called śaraṇāgati: "Let Thy will be done."

When we are singing, "O Divine Mother, śakali tamāri icchā," who is telling? It is the Vijñānamaya Kosha. Without any doubt, everything is happening—no doubt about it. And whatever doubts—that is called Manomaya Kosha: "Is it true? Is it the Divine Mother? Or am I misinterpreting it?"

But when it comes to Vijñānamaya Kosha, "Śraddhā eva śiraḥ," it is absolutely true. "This is what the ṛṣi told. The bhajan was composed by a ṛṣi, an advanced, realized spiritual person. It is absolutely true." That śraddhā is there. So therefore, it is Divine Mother. And therefore, it is good. Whatever Divine Mother does, that is good.

Brahma Jeṣṭham Upāsate

So that is why all the devas—deva means who? Sincere spiritual seekers who are wanting to realize God—they have this faith. Sarve—all this—everybody, nobody can escape. Everybody has to do what? What should they do? "Brahma jeṣṭham upāsate." So he must do contemplation. That means approach slowly. Whom? Brahma. Brahma means who? Hiraṇyagarbha here.

And Hiraṇyagarbha is called jeṣṭha because from Hiraṇyagarbha only the intellect has come, and the mind has come, and the prāṇa has come, and the body has come. That is why it is called jeṣṭha. Jeṣṭha means elderly. Elderly means who came earlier.

The Chain of Manifestation

So, Brahman, the highest reality, has become Saguṇa Brahma, or Īśvara, or in Śrī Rāmakṛṣṇa's words, Śakti. And that Śakti, also called Māyā, with the help of the three guṇas, becomes—does the sṛṣṭi, sthiti, laya. So everything has come from Brahman only, finally.

But we have to contemplate and identify ourselves. Means, "I am nothing. I am not doing it. It is Bhagavān in the form of Vijñānamaya Kosha, and Manomaya Kosha, and Prāṇamaya Kosha, who is conducting this whole orchestra, and He alone is doing. I do not even exist. Or if I exist, it is also because of Hiraṇyagarbha only."

The Shining Ones

So, all the devas—that means, all the purified people (I am interpreting it)—deva means shining ones. Shining ones means their intellect is crystal clear. They understand it. "Brahma jeṣṭham upāsate."

What happens? They have that knowledge: "Everything is Hiraṇyagarbha. I am nothing."

The Results of Realization

Vijñānam Brahma

That is what is said: "Vijñānam Brahma cet veda"—these sādhakas, they realize in the end, every one of them, what is it? Vijñānam is the Brahma. Brahma means that is the cause, final cause. Though we will come to the other part of it later on, but for now, He is the final cause. And a person has no doubt about it. He has realized it.

The intellect, the mind, and the prāṇa, all the three combined—He is called Hiraṇyagarbha. Here, "vijñānam brahma" means Hiraṇyagarbha. "Brahma cet veda"—He alone is running the show. And my intellect, my mind, and my vital energy is only an infinitesimal part of this Hiraṇyagarbha.

Freedom from Sin

When this realization comes, what happens? "Tasmāt ca iti na pramadyati." Such a person never—in Śrī Rāmakṛṣṇa's words—takes a false step. Pramadyati—he doesn't fall into danger. Not only that, "śarīre pāpmanο pāpmanο hitvā"—he overcomes all the pāpas, sins. Why? Because a sinful thought never enters into such a person.

And such a person—that means he will do only what is absolutely right, what is satyam, what is ṛtam. He will do only vidhi. And he will never even think of doing niṣedha.

Enjoying All Desires

What happens? "Sarvān kāmān samaśnute iti." He enjoys all the enjoyments. But his enjoyment is not physical gross enjoyment, but it is something far superior. As we said: viṣayānanda, medhānanda, kalānanda, dharmānanda. We can say that dharmānanda is equal to this vijñānānanda. "Sarvān kāmān samaśnute iti."

That is why this worship of Hiraṇyagarbha as the controller, as the ruler, as the real cause of everybody's intellect—which includes my own intellect—that is the best contemplation.

The Divine Mother as Buddhi

The Realization

Then what happens? Then we realize. What do we realize? "Yā Devī sarva bhūteṣu buddhi rūpeṇa saṃsthitā." Until now, "I am thinking that it is my intellect which is making things clear to me." No, no, no, no, no. Not your intellect. It is the Divine Mother, out of Her infinite grace, She bestowed that right understanding.

And that is what Upaniṣad says; Durgā Saptaśati puts it in this form. So, "sarva bhūteṣu"—every being—"buddhi rūpeṇa." What is buddhi? Absolute certain knowledge: "This is this, this is not that." That buddhi.

The Gāyatrī Mantra

Once a person is endowed with that buddhi, and he thinks, "Oh Mother, You have bestowed..." This is what every upper-caste person is supposed to pray. In what way? In the form of the Gāyatrī Mantra: "Dhiyo yo naḥ pracodayāt." I meditate: "Bhūr bhuvaḥ svaḥ, tat savitur vareṇyam, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt."

That Divine Mother alone. And when we reach that state, even these words—"this is Viṣṇu, this is Śiva, this is male, this is female"—"this is only Śakti." All these rubbish ideas totally disappear at that stage.

Beyond Gender

Because, as soon as we transcend physical gross body idea, there is no male, no female. So when, in the common parlance, before a baby's form takes place, he is in the form of atoms. And in that, atoms—"you are a male atom, you are a female atom"—such idea would never occur at all. It is only after the formation of the physical body.

Prāṇa is neither female nor male. Mind is neither male nor female. Buddhi is neither male nor female. Ānanda is neither male nor female. What a marvelous idea we are talking about it.

The Components of Vijñānamaya Kosha

Introduction to the Components

So, that is what we have to tell. Now we have to understand something very, very wonderful. So, what is that we have to understand here?

In this Vijñānamaya Kosha, "śraddhā eva śiraḥ." So like our head, in this Vijñānamaya Kosha's head—imagine, as I said—śraddhā, absolute faith, that what the Vedas say is absolutely right.

I am using the word "Veda," but we have to use the word, clearly speaking, "scripture." If it is Christians, it is what is called the New Testament—not even the Old Testament, but the New Testament. If it is Buddhist, Buddhist Piṭaka, what Bhagavān Tathāgata, or Buddha Deva, had taught. So, like that we have to understand. And then, the faith is there.

Ṛtam: The Right Hand

Then, what is the right hand? "Ṛtam dakṣiṇa pakṣaḥ." Ṛtam means what? Right understanding of the Vedic teachings, the meaning of the Vedas. That is called ṛtam. Right understanding is another translation of the word ṛtam. That is called right hand.

Because once a person has got faith—you know, there are many fanatical religious people who do not care what their scripture is telling. They say, "This is our interpretation, and I am God. So, my interpretation alone is right. Even if Christ comes, Allah comes, we will not care. They cannot correct these people." They replace Allah or Jesus Christ, God, and place themselves in their places.

No. You understand rightly. How do we understand? Because it leads to satyam. It leads to jñānam. It leads to anantam and ānandam. So, ṛtam means what? Right understanding of the scriptural teaching. That is the right hand, compared to right hand.

Satyam: The Left Hand

What is the left hand? Satyam. What is satyam? Putting into practical use, molding our life in accordance with the scriptural teaching. That is called satyam. Ṛtam is right understanding. Satyam is putting what we know to be right into day-to-day, minute-by-minute practice. Practical Vedānta. That's what Swami Vivekananda said.

Yoga: The Middle Part

Then what is the middle part, or that which is the most important part? "Yogah ātma." What is yoga? Yoga means every second I must be aware: "Am I taking the right path? Am I progressing towards the right goal? Or am I sliding back?" Because so much misunderstanding can come. Guru also is there to cover. And God is there to guide us, provided we are sincere.

That is the meaning of Śrī Rāmakṛṣṇa saying that somebody has started as a deep desire to visit Purī, and he prayed to Jagannātha's grace, but believing that moving towards the North is the way—of course, if we are in South India, we should not move South, we should move North. If we are in North India, we have to move to the South.

So this person, from Calcutta, he started coming to the North, but he was very sincere. How do we know? He was asking, "Sir, I want to go to Purī, is this the right way?" And God Himself comes to him and says, "No, no, you have taken a wrong direction, you have to go towards the South, and very soon he will reach."

The Speed of Divine Grace

How soon? Don't have the misunderstanding that asking like this, he will reach—okay, he will reach, but he will reach after a long time. No, he will reach even quicker than before, because God will somehow make it very, very quick.

Like Sūr Dās wanted to go to Vṛndāvan. He was born blind, and on the way, somehow he was unable to move, because with his stick he found out that it was a deep valley—one step forward, he will die. Then he prayed to Kṛṣṇa. Kṛṣṇa teased him at first, and then he said, "You old blind fellow, you have no common sense, you want to go to Vṛndāvan," and then, "Go this way." He pushed him and He disappeared.

Then Sūr Dās realized, "God Himself has come." You know what happened? Sūr Dās took a few steps, started hearing some people talking. He went and asked, "Sir, I want to go to Vṛndāvan, can you direct me how I should travel?" And he said, "My dear Sir, you are in Vṛndāvan."

Then Sūr Dās's devotion increased. God Himself had transported him. They say Kṛṣṇa transported Sudāmā also in the same way. They say Rāmānujācārya was also transported to his own place by Bhagavān Viṣṇu. Anyway, these are all direct spiritual experiences of great souls.

The Meaning of Yoga

So, yoga means what? Opening the eyes and every second analyzing whether we are traveling towards the right direction or not, and are there any dangers—keep your eyes open. And all that is called yoga. That which takes us nearer to God, unites us with God, is called yoga, be it through karma, bhakti, jñāna, or rāja yoga.

Mahas: The Foundation

And then, what is it that supports everything? "Mahaḥ pucchaṃ pratiṣṭhā." Puccham means tail. Here the imagery of the bird comes—just as a tail guides a bird while flying, up or down, left or right, etc.

So, mahaḥ—mahaḥ means mahat Brahma. Mahat Brahma is Hiraṇyagarbha's highest manifestation. So, God's grace is very necessary.

Summary of Characteristics

These are the characteristics. What is it? Śraddhā, ṛtam, satyam, yoga, God's grace. "Tad apy eṣa śloko bhavati"—and in support of this, there is one śloka.

Conclusion

So, I am not done yet. There is something most marvelous for us to understand. So, we will talk about it in our next class.

Closing Prayer