Taittiriya Upanishad Lecture 78 Ch2 6.1 on 12 November 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
Recap of the Five Kośas
Completion of Ānandamaya Kośa
In our last class, we completed the fifth kośa, Ānandamaya kośa. With that, all the five kośas are completely over. In this Ānandamaya kośa, we have to remember: until Ānandamaya kośa—that means from Annamaya kośa to Vijñānamaya kośa—all the five parts have been described: the head, right hand or right wing, left wing, the back supporting, and that which is at the bottom, the tail or the legs. Five parts have been described.
But we have to distinguish when we come to this Ānandamaya kośa: Priya (that is the head), Moda (right hand or right wing), and Pramoda (left hand or left wing)—they alone constitute the Ānandamaya kośa. And just like kośa means a sheath, a sheath is separate from what is inside it. A container is always separate from what is contained. So Ātman or Brahman is beyond all these kośas.
The Nature of Kośas as Coverings
But since a kośa means a covering, all these coverings until now are covering up, as it were, Brahman or Ātman. And therefore we are not able to understand. At whatever state of consciousness we are—body consciousness, prāṇa consciousness, mind consciousness, intellect consciousness, or bliss consciousness—we are identifying with that. But when we reach the Ānandamaya kośa, we discover there is something beyond, and that is the root cause.
Everything is temporary, changing, limited, not independent, controlled by something else. Just a reminder only—we have discussed elaborately many times. For example, Prāṇamaya is interior, subtler, more pervasive, and controls Annamaya kośa; and Annamaya kośa is the controlled. Similarly, Prāṇamaya is controlled by what is interior to it, which is Manomaya, which is controlled by what is interior to this mind, which is called intellect, the decisive factor. And that is controlled by Ānanda.
The Control of Ānanda
Everything is controlled. Our whole life is controlled by Ānanda or bliss. That's why I said: every action that we do, either for duḥkha nivṛtti or sukha prāpti—either to remove unhappiness or to obtain bliss, happiness—this is behind every activity, whether we breathe or not.
So why is all this? Why even Ānandamaya is a kośa, not Brahman? So the original Ānanda—Ānandamaya. Maya in Sanskrit language means quantity. So: certain quantity of prāṇa, certain quantity of thoughts, certain quantity of intellect, understanding, and certain quantity of bliss. It is dependent, it is temporary, and it never fulfills.
How do we know? Because once our Ānanda, bliss, becomes permanent, there is no spiritual life, secular life, there is no effort to gain something. Pure knowledge: "I am Ātman, I am Brahman."
Ātman and Brahman as Support and Origin
That fact is indicated: Ātma is the support, and Brahman is the puccham or the origin, indicating Ātma and Brahman are not separate factors, but only one factor. So when we exclude Priya, Moda, Pramoda—joy, greater joy, greatest joy—that is dependent upon Ātmānanda or unbroken bliss of the self. And the Upaniṣad clearly wants to indicate: Ātman is not separate from Brahman. When we are thinking, we call it Ātman. When we go beyond thinking, its name is Brahman. We cannot really, we don't call it so. Original Ānanda is not to be experienced—it is non-fluctuating, ever-present. Therefore it is the support.
Can We Experience Brahman?
So here a question comes, a very profound question. We must have that intellect: Can I experience Brahman? No. The very definition of experience is: I am separate, an object is separate. When we come together, and if everything is right—a light, sense organs, no obstruction—then that object is experienced. So an experience always indicates reality.
When I become one with Brahman, I don't experience Brahman—I claim I am Brahman. Of course, we have to think over it; then only we can understand.
So what is that state? Simply Aham Brahmāsmi—I am Brahman. But this is also—even to say, to describe that state of Brahman, that state of samādhi is where I feel that I am Brahman—is also duality, because it is the thought in a mind, it is an expression through the mouth. And whatever is measured, contained in the mind, that is nothing but finite, limited.
The Purpose of Pañcakośa Viveka
So this Anuvāka concludes by stating that there is a final mantra we will follow to reinforce the supreme teaching. What is that final mantra? It reveals the highest truth about Brahman.
With this, Pañcakośa Viveka is complete. Until now, the Upaniṣad—Taittirīya Upaniṣad Brahmānanda Vallī, from Anuvāka 1 to this Anuvāka 5—the Upaniṣad has guided the seeker, sādhaka, to identify first with each kośa, beginning with the grossest, which is called Annamaya kośa. And then do spiritual practice so we really identify it with Brahman—which we are not doing at the moment.
The Progressive Journey Through the Kośas
But through contemplation, maybe for many, many lives, we come to know even this body is nothing but a manifestation of Brahman with the grossest form and name. And when we succeed in this contemplation, we perceive there is something which is more subtle, more pervasive, controller of this Annamaya kośa. Then we enter into Prāṇamaya kośa.
Thus we continue contemplating every kośa as a manifestation of Brahman. And once we succeed with each particular kośa, then the innermost kośa will reveal itself. And then we step, as it were, from the ground floor to the first floor, from first floor to the second floor—just to any measure to understand it properly—until we reach Ānandamaya kośa.
Proof That Ānandamaya Is Also a Kośa
One definite proof that Ānandamaya is also a kośa is that it comes and goes, just as Annamaya kośa comes and goes, Prāṇamaya kośa, etc., come and go. How do we know? Because when we are focused upon prāṇa, energy—"I am enthusiastic, I am dull"—then our identity is more on Prāṇamaya kośa. Then my mind is whirling with irrepressible, uncontrollable thoughts which are running all the time—we know we are identified with the Manomaya kośa. After thinking deeply, coming to a decision we would like to pursue, then we know we are identified with Vijñānamaya kośa.
But all these kośas are like servants, working as it were for fulfilling the desire of every jīvātmā, every living creature: I want to live, I want to know, and I want to be happy. So that is—Ānanda alone determines. If some prāṇī is not happy and knows that "I have no hope of even future happiness," then that person would like to give up this body. That is seen at all times.
The Experience of Boredom
How do we see it? We use a particular word: boredom. So when we are hungry, we have to eat food. But when we are bored also, we eat food. Or we flicker a book—mind is not able to concentrate—or we want to watch something, go on changing the scenes or channels. So like that we go on and on and on. So that is how we know that we are not happy.
But if we are happy, like in deep sleep, time is forgotten, objects are forgotten, space is forgotten, the whole universe is forgotten. But even that is limited. It is the most pervasive, no doubt, but that is also limited, because we wake up. In fact, deep sleep alone wakes us up—there is no doubt about it.
The Process of Sacralization
So this is a process of analyzing what are the pañcakośas: sacralize them, look upon the body not as my body but as Brahman itself. That is called sanctifying, sacralizing, purifying, making it sacred. Every saṃskāra is meant only for this sacralizing process.
That is why when a Christian baby is baptized, it is like a Brahmin boy entering into the second stage of life, called twice-born, with a sacred thread. Sacred thread is a symbol: I must lead a sacred life, I must make my body and mind sacred, which means I must approximate it with God. That is what it really means.
The Analogy of Reaching the Roof
But just like we cannot reach the roof with one jump, so slowly: from the ground to the first, from first to the second floor, until we reach the roof. Once we reach the roof, that is what Śrī Rāmakṛṣṇa's words: then we know every floor is made up of the same material. Until we reach the roof, that knowledge, however much we study in the scriptures, will not become a fact.
Then only we know: this is the process, it is for spiritual progress. And if we sincerely do it, by the grace of God, we reach God. Then we understand: Brahman is Satyam, Jñānam, Anantam. And I am that Satyam, Jñānam, Anantam Brahma. This is the essence of what we discussed, and that includes the last kośa, Ānandamaya kośa.
Introduction to the Sixth Anuvāka
Now we are entering into the sixth section, sixth Anuvāka. Until now, this Taittirīya Upaniṣad, especially the second chapter called Brahmānanda Vallī, is guiding all of us how to identify with the outermost kośa called Annamaya, make it sacred, become purified, see it as a manifestation of Brahman—not as me, but as manifestation of Brahman. And when we succeed in it, our eyes will open to the next subtler kośa.
Then we identify with the still subtler kośas. Then the outermost kośas becomes mithyā or limited Brahman. Mithyā should not bring to our mind "it is non-existent, it is false." No—we already contemplated upon it as truth, Satyam, as Brahman, but limited Brahman. So limited Brahman, dependent Brahman, is called mithyā or anātma.
The Final Transformation
That is how, slowly, we go deeper and deeper, subtler and subtler, more and more pervasive, until we reach Ānandamaya. And once we reach Ānandamaya, the mind becomes extraordinarily clear, pure, capable of perceiving.
Now comes the final transformation. There is an analogy given: like a moth which sees brilliant fire and wants to immolate itself by jumping into it. So once the jīvātmā identifies itself with Ānandamaya kośa, it immediately perceives—it cannot wait anymore, it wants to jump, as it were, into the Brahman, like a moth, as it were, into the fire. Such is the attraction!
Like a magnetic hill completely pulling the ship with all the iron things that are there and make it its own—just as a magnetic hill pulls it, Brahman, when we become identified, pulls us, as it were, and cannot bear that separation.
The Breaking of the Final Barrier
Only when a person reaches—what happens? This Ānandamaya kośa—a person's discrimination, his understanding, becomes so pure, as if he is seeing a brilliant light. And here Śrī Rāmakṛṣṇa says: only a thin layer of glass is the obstruction. The sādhaka doesn't realize there is an obstruction, but like the moth, this living creature breaks open that obstructing thin glass and becomes completely merged in the Paramātmā. Jīvātmā becomes one in the sahasrāra with Paramātmā and says: Śivo'ham, Śivo'ham. Mano buddhyahaṅkāra cittāni nāham. Śivo'ham, Śivo'ham.
This is the essence of what we discussed.
Overview of the Sixth Section
Now the Upaniṣad is leading us into the sixth Anuvāka, or section six of the second chapter of the Taittirīya Upaniṣad called Brahmānanda Vallī. What does this section six constitute? As usual, I would like to introduce the essential points, all the essential points discussed in the sixth section, so that it becomes easier for us. Otherwise, it will be very difficult—suddenly, as if we entered from one dark room into another darker room.
The Central Teaching
So in this sixth section, the Upaniṣad—that means the Ṛṣi (we do not know, probably we know that Ṛṣi)—so that Ṛṣi is instructing his students, pupils, saying: "That ultimately, my children, Brahman is one, and Brahman is the source of this creation."
That clarifies one particular point: we are already in the creation as part of the creation. So if we are asked, "Who are you?" "I am the son of so-and-so, my parents are these." But no! The whole universe is nothing but Brahman. You are that Brahman. Therefore, you are the universe. Sarvam khalvidam Brahma—that is the highest realization.
Seven Arguments for the Existence of Brahman
And this section six gives seven powerful reasons to prove the existence of Brahman—or we can say, God. So there is an implied question here: Does really God exist? You are talking all the time about Brahman, about God, and God realization is the only goal of life, not one of the goals of life, but only goal of life.
The Foundational Question
So: Brahma asti vā na vā—is Brahman existent or not? This is the foundational question implied by whom? By the students who have been taken through all those five sections in the second chapter of the Taittirīya Upaniṣad called Brahmānanda Vallī.
But it begins in a particular way: "Sir, so far as I understand—or we understand—what you have been teaching from the very beginning, including the first chapter called Śikṣā Vallī, we have a doubt. You say everything is Brahman. If everything is Brahman, here are two persons: one is you, another is me. You are my teacher, and you are a God-realized soul. I am a student, I am not a God-realized soul. And therefore, after death, what happens? If what you say is correct, then after your death, of course you will attain Brahman because you are aware of Brahman. But since everything is Brahman, I am also Brahman, whether I know it or not. So is it not reasonable to say that I also—that means an ignorant person also—become, after death, one with Brahman?"
Three Questions
This is the question: Does an ignorant person attain Brahman after death? Or does a wise person attain Brahman after death? Very, very clever question—no doubt about it. We have to question also: if I am from God, then I am God, whether I know it or not. Gold is gold, whether a person knows it or not.
So these two questions lead now to one hidden question, the third question. What is the third question? The questions put by the pupils, students, are only two: Does a wise person after death attain Brahman or not? Does an ignorant person become one with Brahman or not? And that indicates: What is the proof that God exists at all?
So seven powerful answers through arguments are given in this sixth Anuvāka to prove the existence of Brahman. And briefly, we will go through that.
First Argument: Brahman as Intelligent Cause (Nimitta Kāraṇam)
First argument, number one: Brahman exists as the intelligent cause, nimitta kāraṇam.
Long back, I was reading the history of western philosophy. One of the things that I still remember: this is the proof for the existence of God. Supposing you see a book written, beautiful book—maybe Shakespeare's drama or poetry. You know that he was also a great poet. Most people don't understand; they remember him only as a writer of dramas. But no, he was a very, very powerful, great poet. Shakespeare's poems, like Shelley, Wordsworth, Longfellow, etc.
So what is that I have read? Supposing there is a clock, and it is beautifully running. What does this clock prove? That there must be a person who created the clock, because the clock—all the materials in the clock—do not assemble. They come from different directions purposefully. And because purpose is necessary, intelligence is necessary: which part goes or is attached to which other part? Then only the clock will function.
When we see a beautiful book written, beautiful poem written; when we see a beautiful clock running so beautifully, naturally, that proves: this is a creation, there must be a creator.
The Three Types of Causes
So if I am existing—because of my parents, because there was a time I was not existing. So then I was born. How was I born? Because of my parents, from my mother. So that actually implies two things, not only the original cause. Because anything that is born is called an effect, kārya. Every kārya must have a cause. And all the causes are generally divided into two, but we can also add, make it as three. Without these three causes, it is impossible to create anything.
For example, a pot, a clay pot. So if you see a clay pot, you have to imagine three causes:
First cause is an intelligent person. So there must be a potter, very intelligent. And he is called intelligent cause, nimitta kāraṇam.
Then there must be a material cause. The intelligent cause is different in this world; material cause is different. So the material cause is the material. Gold doesn't think for itself and become an ornament. It must be thought about, designed, and somebody has to do something with it in a particular way. Process is there. And that person is called an intelligent person. But however intelligent a person is, he cannot create unless the raw material is available. That raw material is called upādāna kāraṇam.
And many times, both these will not do. In fact, in practically every production, another thing is necessary. Say, for example, if a sculptor wants to make an image, then there must be either marble or metal or clay, as we do just before Durgā Pūjā—hundreds of thousands of different-sized images of Mother Durgā with thousands of faces. So there must be material cause, and material cause itself will not assemble. It must be assembled by an intelligent cause. The intelligent cause is called nimitta kāraṇam—kāraṇam means cause—and the material cause is called upādāna kāraṇam. Without which the kārya will not be there, effect will not be there. Without clay, pot will not be there. Without gold, ornament will not be there.
But very often, in fact invariably, an instrument is necessary to facilitate. If nothing is there, hands should be there. But there may be a wheel, a potter's wheel we call it. Or if a goldsmith has got—he must have a mold. So he melts the gold and pours it, and then goes on finally removing any mis-shapes, etc., extra material, etc., and polishes it. So this is called kāraṇa kāraṇa—kāraṇa. Ka is hrasva, Ka is dīrgha: instrumental necessity.
So: an intelligent cause, a material cause, and an instrumental cause—all the three are necessary.
Application to Creation
So when we see the creation, any part of the creation, it could be a tree, it could be a mountain, it could be a mosquito. It can be mice; it doesn't matter, since it is a product. It has not created itself.
So Mount Everest did not think, "I want to become Mount Everest," and it became itself Mount Everest. Somebody has created. This is a very popular argument.
The creation indicates a creator. And when we say creator, we have to take these three. If nothing else is there, in the case of God, his intelligence is the instrumental cause—not only what he wants to create, but how he wants to create.
Brahman as All Three Causes Combined
So it is said: Brahman is all the three combined into one. He is the nimitta kāraṇa, he is the upādāna kāraṇa, he is the instrumental cause, called kāraṇa kāraṇa. And the example of a spider is given in the many Upaniṣads.
In the Muṇḍaka Upaniṣad, a spider is intelligent. It has the material, the thread, within itself. It produces it, and it weaves. And for weaving, it requires legs. And some legs are called hands, some legs are called legs, like in our case. So it weaves. And so skillful—any insect landing there, it may be a room-wide net, spider's web. Instantaneously, wherever the spider is, it can get the vibrations. Food has landed, and it goes.
So when we see creation, the creator is existing. This is the very first. So the process of creation, any act of creation, that proves the existence of the creator.
Three Stages of Creation
But any act of creation must proceed through three stages: jānāti, icchati, kurute. What is it?
First of all, jānāti: It must have knowledge. And in this Upaniṣad, in other Upaniṣads, this desire, this knowledge, is called tapas. Tapas means: how do I want to create it? Knowledge.
And peculiarly, it is also said that he has prepared a mold. Brahmā, being very intelligent, he said, "I have to do this for eternity. I am not going to waste my time thinking. So I will produce a mold. And every time creation, it becomes merged in me, it becomes indistinguishable—nāma, rūpa, prayojana; deśa, kāla, vastu; time, space, and causation—everything becomes indistinguishably one. Then that material has to be poured into the mold." And because he was intelligent, he created this mold called this creation. And all that he needs to do is take the material, which is himself, and jump into that mold. And he becomes exactly a mosquito, a mice, man, mountain, everything. This is the idea.
Yathā pūrvam akalpayat. Dhātā yathā pūrvam akalpayat. Dhātā means vidhātā, means Brahmā. How he did it in the past.
So because he's intelligent, he's the source of all intelligence. Because he is only Sarasvatī, he is only Gāyatrī, he knows. So he prepared, once for all, a mold. He himself became the mold, he himself became the material, he himself is the instrumental cause. And every time he withdraws this world, it all becomes avyakta, unmanifest nāmarūpa. And next creation, he just manifests, because he jumps into the mold like molten gold falling into different molds, becoming different ornaments. What a beautiful idea we are getting here!
Summary of the Process
So to create anything, three things are necessary. First, knowledge is necessary, and that is termed here as austerity, tapasya. What is tapasya? Recollecting what he did in the past. Because if you have done something, suddenly you wake up, and it will take some time to recollect: "Today I'm supposed to do these things. I have prepared a list of what I need to do today." And you have to look into that and start doing it.
So Brahmā also, he did tapasya. He remembered what he did in the past creation. And exactly, yathā pūrvam akalpayat—how he did it in the past.
So first is knowledge. Then second is called tapasya, visualization. Third is icchati, kriyate. So first knowledge, then he desires, "I want to do this." That is how to do it, kriyate. Then he does the action. He knows what he wants to do, he wants to do, and he does it. Jānāti, icchati, kriyate.
So this is the first reason. Whenever you see a product, there must be at least two causes: intelligent cause and material cause. That is the argument number one.
Second Argument: Brahman as the Individual Soul (Jīvātmā)
Argument number two: So Brahman exists as the individual soul called jīvātmā.
What is the essence of this second argument? Who is thinking about whether Brahman exists or not? I am thinking. And I am a jīvātmā. And I exist. How do I know I exist? Because if I don't exist, the question "I want to know who created this world" will not arise. An existing person alone knows about existence.
So what is a jīvātmā? Existence manifesting as with name, form, and a purpose is called jīvātmā. Pure existence without a name, a form, a limitation, that is called Brahman. So manifested Brahman is called universal creation. Unmanifested creation is called Brahman. Marvelous argument.
The Proof of Existence
So a jīvātmā, at some point of time, attends these Taittirīya Upaniṣad classes. And then for his enlightenment, a guru is awakening him. He says, "You exist. And that which is existence, pure existence, sattva, without any name, form, or purpose, that is called Brahman."
So a tree exists, I exist, a mouse exists, a mice exists, man exists, mountain exists. Everything exists, living as well as non-living, jaḍa and cetana. You can't say, you can't experience a mountain unless it exists.
Therefore, my existence as jīvātmā, because I'm asking the question, that proves I exist. That proves I am thinking. First comes what? I am. I am so-and-so. I am thinking such-and-such. I want to do this. Before every action, what comes, whether it is expressed or not? I.
Since I exist, and that "I" cannot come unless there is prior existence. And that is the argument: Brahman exists because I exist. And what is the difference? I am limited, Brahman is unlimited.
The Nature of Limitation
I am limited because the moment I see a second something, living or non-living, that limits me. There is a tree—the tree limits me, I limit the tree. Both are limited by each other. And there are uncountable objects in this world, living and non-living. How many trillions, zillions, God alone knows.
So my existence definitely proves the existence of Brahman. I have to put it in another way, maybe a simple way: If the individual exists, the universal also exists. And that universal is called God or Brahman. So that is the second argument.
Third Argument: Brahman as Material Cause (Upādāna Kāraṇa)
Third argument is because, as we mentioned earlier, Brahman exists as the material cause, upādāna kāraṇa.
Fourth Argument: Brahman as Sukṛtam (Self-Created)
Fourth argument is: Brahman is sukṛtam. Sukṛtam means puṇyam, whatever is done well, well done. And this word "well done," a lot of meanings. So if somebody had done a cake, very well done. Somebody had prepared rice pudding, pāyasam, well done. Somebody made a sweetmeat, well done. That is one meaning.
But here, Śaṅkarācārya comes to our aid and says: svayam kṛtam. Svayam kṛtam means what? That which is existing without any cause for its existence. I cannot exist without my parents. They can't exist without their parents. And if you take this argument to the last, God exists—pure existence is there. But you can't question: what is the cause of the pure existence?
Because if you say, two problems will come. First of all, if you say pure existence, the idea some impure existence is there, that also will come. So if you go on thinking pure existence is an effect, then it must have a cause. And that cause will be Brahman, if you say. And this argument becomes what they call ad infinitum. Then what is the cause of Brahman? So X is the cause of Brahman. What is the cause of X? Y is the cause of Brahman. Y, what is the cause of Brahman called Y? Z is the cause of... So the answer can never be given.
That's why we have to say: pure existence is Brahman. So it is called self-creator—means he is creating himself, he had created himself. That means he is eternally existent, and he is the original cause. That is the fourth argument.
Fifth Argument: Brahman as the Source of Joy (Rasa)
What is the fifth argument? Brahman as the source of joy.
So this Upaniṣad particularly says: yad vai tat sukṛtam, raso vai saḥ. So it says: whatever is made of itself, it is of the nature of rasa. Rasa means bliss. So that is the argument number five: Brahman as the source of all joy.
So when we reach Ānandamaya kośa, that is also an effect. Every effect must have a cause. And who is the cause? Brahma puccham pratiṣṭhā. Pratiṣṭhā means the original cause, causeless cause, infinite cause, unborn cause, self-existent cause—all these words.
So Brahman is the very cause of even this Ānandamaya kośa. Why do we say so? I already explained about it. What it means is that: what is a kośa? That which stays forever—is born, which was not before, which is born at a particular point of time, stays for a few moments or moment (everything is momentary), and then again it disappears. That which comes and goes, and it comes and goes because of certain reasons, it depends upon. That which is limited, that which comes and goes, that which is temporary, that which is dependent, that is called a kośa. Simple argument.
But Brahman is infinite. And every Ānandamaya kośa also derives its most happiness or bliss only from this Brahman. That is why Brahman is called the source. Puccham means source. Advaitam sukṛtam, raso 'yaṁ, is of the nature of ānanda, sat, cit, ānanda.
Sixth Argument: Brahman as the Enlivening Principle
What is the sixth argument? Brahman as the enlivening principle.
If Brahman is not existent, ko hyevānyāt kaḥ prāṇyāt, yeṣa ākāśa ānando na syāt. That is: if Brahman is not existent, nothing else can exist. And Brahman in the form of prāṇa doesn't exist, in the form of ākāśa doesn't exist, then nothing can exist. The first manifestation of Ātman or Brahman: ātmana ākāśaḥ sambhūtaḥ. That is the sixth argument.
Seventh Argument: Brahman as the Source of Fear and Fearlessness
And the seventh and final argument: Brahman as the source of fear and also fearlessness.
So that is why: if somebody misbehaves, Brahman becomes a source of fear, because punishment, stick, will come. If everybody or anybody behaves properly, then that very Brahman becomes ānanda svarūpa, fearlessness. And if somebody is separate from Brahman, it becomes the cause of fear. Somebody becomes one with Brahman, he becomes a source of fearlessness.
Because one statement of the Upaniṣad supports—by the statement, another Upaniṣadic statement:
Dvitīyād vai bhayaṁ bhavati. Always fear comes when there is a second one. I have money—that is a second one—I may lose my money. I have prāṇa, I may lose my prāṇa—that becomes a source of fear. I have joy, I am happy, but it's not me; it has come from either a sweet or some dear object, but it comes and goes. I also come and go. So whenever there is a second, that becomes the source of fear.
This is the seventh, final, clinching argument to prove the existence of Brahman. Brahman is the source of both fear and fearlessness.
Summary and Conclusion
So these seven reasons to prove the existence of Brahman is the central topic of the sixth Anuvāka in this second chapter called Brahmānanda Vallī of the Taittirīya Upaniṣad, which we will discuss in greater detail from next class onwards.
I say "from next class onwards" because it is a profound chapter of all the chapters. The sixth chapter is the most profound, and we will have to try to ponder over it. It is intellectually also very challenging, because such marvelous arguments are given—which we will talk about from next class onwards.
Closing Prayer
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
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!