Taittiriya Upanishad Lecture 80 Ch2 6.1-3 on 26 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

Introduction to the Sixth Section

So we are studying the 6th section of the Brahmānanda Vallī of the Taittirīya Upaniṣad. This is one of the most wonderful sections. Even though every section, every mantra of every Upaniṣad is a priceless treasure, but still some are more practical than anything else. In this particular section, some marvellous truths are exposed for the good of all of us.

The Problem of Evil and God's Existence

First of all, there are so many people who say God doesn't exist. What is the reason? Because they see evil everywhere. That is one of the important reasons. Why is there so much of misery, unhappiness, suffering in this world? Nobody questions.

Suffering and happiness, joy and grief, good and evil, life and death—all these are called dvandvas. They always go together. People cannot understand this.

Second, that everything is good. If a criminal is not punished, if a child is not taken to hardship, he will never become a proper human being. We all know it. Nobody is falling from the sky. Nobody can become a saint. So there is a flaw. There is a defect in our questioning. We should use our rational power.

Four Fundamental Questions About God

So one of the things that: Is there really God at all?

And the second doubt which is expressed beautifully in this very Upaniṣad is: If God is present, why can't I see God just as I perceive you, a tree, a table, a house, a car, etc.?

Third question that naturally comes is: Why is God keeping quiet? If God is God, then certain qualities are attributed to God. He is everywhere, so He can't say "I don't know what is happening there." He is all-knowing. He knows why some things are happening. And He has the power to remedy anything in this world. Then why is He not doing?

And lastly, God must be infinitely compassionate. He must be everywhere. He must know everything. He must have the power to remedy. And He must be compassionate enough. These are four qualities attributed by human beings to God.

The Logical Flaw in Demanding to See God

So just as if God exists, I should be able to see Him. So there is a flaw in this logic, because He who is everywhere cannot have a form. By definition, anything that has a name must have a form. First comes form, then comes a name.

For example, if you have two tumblers, one small, one big—so that is the forms: bigger form, smaller form, for two different purposes. One for storing, another for immediate usage which can be lifted even by a child, etc. Then only we give a name. This is a small tumbler, but this is a big vessel for storing things or for cooking or whatever.

But He who is everywhere, He cannot have a form. And very difficult for any one of us to conceive: Is there an object which is completely formless? And that which is formless cannot have a name. And in Vedānta we call God as Brahman. And Brahman is beyond our sensory experiences.

The Limitations of Sense Organs

Our senses are limited. Each sense organ is limited to only one particular sphere of knowledge. Eyes can only see. They can't hear. They can't smell, touch, taste, etc. Highly limited. The mind is limited. Therefore, to conceive of the unlimited, infinite with a limited instrument is futile.

The Upaniṣad's Response to Doubts

So these questions on our behalf have been put when the ṛṣi, the teacher, wanted to teach the pupil: God exists. Here instead of God, as I said, Brahman exists. And then the Upaniṣad itself takes up for the clarification of any doubts that may occur to people like us. You are teaching us God exists, but I don't experience it.

So for that purpose, logic is used to prove that Brahman exists, God exists, for because of seven different reasons. In other words, the entire essence of the sixth section is to prove that Brahman is everything: Sarvaṁ Khalv Idaṁ Brahma.

The Example of Clay and Pot

How come? Because if you see a clay pot, there is no second object separate from clay which can be called pot. It is the formless, therefore nameless, therefore quality-less clay. When we give it a special form with a special purpose—I want to drink water, a small glass, clay glass tumbler; I want to eat food, another form, a plate for eating food; another pot for cooking; another pot for storing, etc.—so first we create a form, that is, the formless one is made into a form. Then to separate one creation from the other creations, from every other creation, we give a specific name.

That's why in every family, if there are three or four children, everyone is given a separate name, even if there are twins or triplets, or sometimes four babies come together. All of them have to be given four separate names so that the mother should remember. And sometimes they look so alike, like Siamese twins, then they will have to be distinctly marked: number one, number two, number three, number four, etc., so that the mother should not forget to feed one of the babies, otherwise it will not survive.

The Central Paradox: Knowledge vs. Ignorance

So these questions—whether Brahman exists, God exists—have been answered so beautifully. Having answered, then the student starts thinking: Then what is the conclusion of the teacher? Everything is Brahman.

What do we see in this world? A knowing person called a knower, an intelligent person, and another an ignorant person. The Upaniṣad in many places—because I am using that word Upaniṣad for all the Upaniṣads, Vedas—they tell us that only a knower of Brahman becomes free. In fact, I have to rephrase that sentence: A knower of Brahman is a knower of God. A knower of God is a happy person, very, very happy person. How come? We will come to that subject.

So if somebody says "I know God exists," he must be the happiest person. But if you perceive a person: "I believe in God, God does exist, but I am a miserable fellow, very unhappy fellow. God had created the whole world, all people very happy, excepting poor me." Then that person is loudly proclaiming: I do not believe in God.

The Student's Dilemma

So that doubt will come. That is expressed here by the students on our behalf. What do the students say? If Brahman created everything, who is a knowledgeable person? Brahman. Who is an ignorant person? Brahman. Therefore, after death, both of them should equally go back, because remember the law of cause and effect.

So the effect cannot be different from the cause. It is absolutely the same cause, only with nāma, rūpa, guṇa, that's all. Or prayojana: name, form, and a purpose.

So we have to—these intelligent questions have been solved here beautifully.

The Seven Reasons for Brahman's Existence

So we also have discussed: What are the 7 reasons? So Brahma Astiva Nava: seven powerful reasons are there. Why? Because this very section, 6th section, starts like this:

Asann eva sa bhavati asad brahmeti veda cet

Asti brahmeti cet veda santam enam tato viduḥ iti

Most beautiful mantra.

Understanding the Opening Mantra

Asad brahmeti veda cet: If somebody truly says Brahman doesn't exist, he becomes non-existent. Anybody who claims Brahman is non-existent himself becomes non-existent.

But on the other hand, asti brahmeti cet veda—veda means who knows. Who knows? Only after knowledge only we speak out. But unfortunately, what do we say? Without knowing anything about God, we boldly say God exists and God also doesn't exist.

So if somebody knows God exists and he will say God exists without any hesitation, with emphasis, what does he become? He becomes—he exists, not only exists—enam santaṁ tato viduḥ iti: other people instantaneously recognize that person as śānta.

This word śānta—you must have heard—śānta means a saintly person. That is exactly the meaning. If anybody believes God exists, and where is that God? He is everywhere, not only He is everywhere outside, He is inside everywhere. He is inside me also. And if God is inside me, He is only possessing this body-mind. So a person cannot misbehave. He can only behave like God.

Anybody who says "I believe in God" sincerely, he must behave like God. This is the logic. Marvellous logic this Upaniṣad presents.

The Seven Arguments for Brahman's Existence

First Argument: The Intelligent Cause (Nimitta Kāraṇa)

So seven powerful arguments are given. All these arguments—what is the essence? God exists because you exist. So just to briefly recollect, what are those things?

The first argument is that when you see a pot, you must imagine the pot did not make itself out of clay. So for any effect, we have to presume a minimum of two causes. One is called intelligent cause, nimitta kāraṇa; another is called material cause, upādāna kāraṇa; another is secondary cause, that is called an instrumental, an instrument: potter, clay, and the potter's wheel.

With the help of the potter's wheel—of course, without potter's wheel also some type of pot can be made, but it may not be very clear, beautiful—but if there is a pot, it will be faster, it will be clearer, it will be beautiful, so go on making. And in course of time, the potter knows where to cut off, how to make it beautiful, how to bend it—everything he knows.

So for any effect in this world, we see these three things. You see a child, there must be parents. They are the nimitta kāraṇa. Their bodies are the material cause, and their union is the instrumental cause. If you see a pot, there must be a potter, there must be clay, and there must be some instrument like potter's wheel, etc.

This is our uniform experience, and it is universal experience. And therefore, when we see this whole creation, world which we call the world in front of us, there must be a cause. That is what he says first of all. So nimitta kāraṇa means an intelligent cause. Why intelligent? You just look at this world. Even animals—some are very intelligent, some are not that intelligent, etc. We will explore these things later on.

So there must be an intelligent cause. That is the first argument.

Second Argument: The Material Cause (Upādāna Kāraṇa)

And what is the second argument? That there must be upādāna kāraṇa, or you are existing. That is jīvātmā. Your very existence proves God's existence, because you are an effect. There must be a cause. Any jīvātmā, even a mosquito jīvātmā proves that. And there must be a cause. And the universal cause of the entire universe is called Brahman or God. That is the second argument.

And for this also, that means God is both the intelligent as well as material cause.

Third Argument: The Source of Happiness (Rasa)

Existing, yes. Happiness is existing. You eat some sweet you are fond of, sweet, whatever it be, you enjoy something. So there are objects which are enjoyable, and enjoyable objects give enjoyment. And since there is an enjoyment, there must be a source of enjoyment.

See, if you want to eat, enjoy a sweet, sweet must exist, and there must be somebody who has made that sweet. So that is the argument. Since everybody is after happiness, so there must be somebody, the source of happiness. So that is the—raso vai saḥ—he is the first-class South Indian rasam, because we all enjoy. Rasa means joy.

Sixth Argument: The Life Principle (Prāṇa Svarūpa)

And sixth argument is: What you see in this world, so many things which are alive with life, therefore there must be enlivening principle, prāṇa svarūpa. In some languages we also use the word: he is my prāṇa, she is my prāṇa. A baby is the prāṇa of the mother. A beloved object is the prāṇa of the lover, etc. So there is prāṇa, there must be Brahman in the form of prāṇa, is called enlivening principle.

Seventh Argument: The Source of Fear

And the last, seventh argument is that in this world we also see we fear. And even to fear, there must be an object of fear, and there must be a feeling of fear. So there must be a source of fear, not only happiness, unhappiness. If there is unhappiness, that is also a proof of God only.

These are the seven arguments.

The Structure of the Sixth Section

Now, this is what we discussed. Now we go briefly. I am going to turn to this entire sixth section and then we will discuss marvellous things.

Asann eva sa bhavati asad brahmeti veda cet

Asti brahmeti cet veda santam enam tato viduḥ iti

Tad apy eṣa śloko bhavati

These are the main mantras in this one mantra, but it is a quite a big mantra. Iti ṣaṣṭhaḥ anuvākaḥ—a section is called anuvāka. So in this Brahmānandavallī, which is the second chapter of the Taittirīya Upaniṣad—so this is that—is chapter is called adhyāya; anuvāka is called a section.

Detailed Analysis of the Key Mantra

Now, slowly, slowly we will try to explore.

Asann eva sa bhavati asad brahmeti veda cet

Asti brahmeti cet veda santam enam tato viduḥ iti

If a person knows Brahman as non-existent, he himself becomes non-existent. If he knows Brahman as existent, then knowers of Brahman know him as existence. So this is the meaning of this, only two sentences.

First Part: Denial of Brahman

What are the sentences? Asann eva sa bhavati asad brahmeti veda cet: If a person really thinks, knows—means is convinced—that God or Brahman doesn't exist, he himself becomes non-existent. So that is the meaning of this word.

So what is the straightforward meaning? This person who says God doesn't exist is a foolish person, is a brainless person, is a person who cannot really reason out. Why do we say so? Because when we see the whole world, we see countless objects. How do we see? Because they exist. So there is a common thing. Existence is common. Non-existence you cannot perceive, because non-existence doesn't really exist, only something that is existent.

So therefore, another way of understanding: You see thousands of pots. If you go to any shop who sell these pots, you will see thousands and thousands of pots. Of course, with different sizes, different shapes, different colors, etc. Even ceramic pots also is the same. Then what do you see? There is a common thing: This pot exists. You look at a pot and say, "This pot exists." Nobody wants to buy a non-existing pot.

So a person says, "I want to buy this pot," and who can buy a pot? Only when a person is existent and only when a pot is existent. An existent person alone can buy an existent pot. Any person is not existent, any pot is non-existent—the question of buying or selling doesn't arise at all.

The Nature of Existence

So there is something which is common and uncommon. Existence is common. So form, size, shape, purpose, name—these are all secondary things. Primary thing is existence.

So when a person says "I do not believe in God," it is like telling that "I do not exist." Suppose you just imagine there is a foolish fellow. He says, "I do not exist," and you don't try to reason with that person, because he will never understand reasoning. Why? Because even to say "I do not exist," he has to exist. You see, there is the beauty of that.

Brahman as Sat-Cit-Ānanda

That is why God is defined as asti first of all. Sat, then it is cit. If there is something existing, how do we know it is existing? Because we have to experience it. So that experiencing something—and who, what can be experienced? An existing thing or a non-existing thing? Therefore, it must be an existing something that can be experienced.

So that knowledge, that awareness: Here is a pot. Pot may be there, you may not be watching it, you may not be noticing it, then it is as good as non-existent. But you notice it—something you notice, either pot or cot or mat or rat—something you notice. That means you are aware. That awareness is called cit. Therefore, Brahman is endowed with pure infinite cit, pure infinite existence.

And everything that exists can give you either happiness or unhappiness—not permanently, but at the moment, at least. So we see so many things which are the causes of happiness becoming causes of unhappiness. We also see things which are the causes of unhappiness at one point of time becoming causes of happiness at another time. We are changing, everything is changing. So you cannot say, "This is permanently it gives me headache."

So you see, if you say something is unhappy, you have to say that same thing will be happy to other people. So it may not be your happy experience when a tiger looks at you and chases, starts chasing you, but from the viewpoint of the tiger, it is extremely happy: "God exists, he has provided me with such an easy, nice meal."

So Brahman is called Ānanda Svarūpa: Sat-Cit-Ānanda. So everything in this world gives us ānanda, but it can vary. But something or other gives ānanda. If this doesn't give me ānanda, something else will give me ānanda. That is how we have to understand this statement.

The Philosophical Implications

So if anybody says "I do not believe in existence," it is equivalent to saying "I do not believe in God," because whenever we say "God, I do not believe in God," it is equivalent to saying "God has no existence, God has no awareness, God has no happiness."

Reverse the situation: When we cognize an existence, we are cognizing God, but with name, with form, with quality, and all these differentiations. This is one meaning.

Śaṅkara's Interpretation

But Śaṅkara Bhagavatpāda gives a beautiful meaning. Very briefly, what it means is: Suppose somebody says "I do not believe in God," that means "I do not believe in the next life, punarjanma." These are called materialists. That means the person says, "I do not believe in behaving nicely." If you are good, pāpa; if you are not so good...

So when a person says God does not exist, then he will not have faith in the scriptures, because faith in God and faith in the scriptures go together. If a person denies the existence of God, it is as good as denying the existence of scriptures, because scriptures are the teachings of God himself.

Every scripture is a revelation from God. We say apauruṣeya: not created by me, by you, but God himself is knowledge. That knowledge of God is called scripture. And if somebody believes "I do not believe in God," that means he does not believe in the scripture. That means he will not follow the teachings of the scriptures. That means he has no faith in next birth. He has no faith in karma phala. He has no faith in anything. And such a person is going to be a very, very unhappy person very soon. He wishes, "I wish I do not exist," because unhappiness is something which cannot be tolerated by anybody.

Second Part: Affirmation of Brahman

Now let us apply the same rule in the other case, opposite case. What is that opposite case? Asti brahmeti cet veda: If somebody says "I believe in God," he becomes a saint. Śānta means a saint. Enam śāntaṁ tataḥ viduḥ: Everybody—"What a good person, this person is a good person."

Inevitably becomes a loving person. A loving person inevitably becomes an unselfish person. An unselfish person inevitably becomes a selfish who gives up his life for the benefit of the other people. All these qualities, you must know, they go together.

If you come across anybody saying loudly, proclaiming, so-called wisely, "I am an unselfish person, but I do not want to do any good to other person," then you will have to understand that person is not only not a good person but is a dangerous person. He is a hypocrite. He is a cheater. Because selfishness and evil life, unselfishness and a serviceable, beneficial life—they always go together.

Examples from the Lives of Saints

Not only that, those who do not believe in God—all saints loudly proclaim, "God alone." Mīrābāi sings. So your whole family have disowned you. Mīrābāi laughs and says, "I don't care. I do not recognize the existence of anybody else."

We don't know, but she herself composed a song. He thought she was bringing dishonor to the family name, so he sends virulent poison of a cobra through a maidservant, and he did not hide the fact. He says, "I wish you drink this poison."

And then the maidservant brings that poison and explains. Mīrā takes it up and says, "Piśu pyālā rāṇā ne bhījā, pivatu Mīrā hāṁsī re." Mīrā is so happy she bursts into happy laughter. How can she burst? Just before drinking, she says, "I do not exist, only my Kṛṣṇa exists. And whatever I eat, it is for Kṛṣṇa. I offer it to Kṛṣṇa. And I drink it for Kṛṣṇa. I offer it to Kṛṣṇa who is outside, and I offer it to Kṛṣṇa who is inside me as prasāda. Both ways I do not come in between. So if this poison is going to kill Kṛṣṇa, that's fine. If it is going to kill this so-called body called Mīrā, that is even better, because I will be permanently with my Kṛṣṇa, Giridhara Gopāla."

So immediately she drinks it. Piśu pyālā rāṇā ne bhījā, pivatu Mīrā hāṁsī re. What a marvellous experience.

Even Śrī Rāmakṛṣṇa—Śrī Rāmakṛṣṇa suffered from this throat cancer, intolerable pain. Even every breath has to come through that throat. Then somebody asked, "Are you suffering too much?" Śrī Rāmakṛṣṇa says, "Who is suffering? It is my mother Kālī who is suffering, not me." That is the knowledge that they have.

The Test of True Belief

So anybody who sincerely, wholeheartedly says that God exists, he says it because he knows God exists. And one who knows God exists, he cannot be but a saint. His whole life will turn into a saintly life. What a marvellous song! Gāndhījī used to love this particular song, and that is the idea everywhere. This is the idea: that if somebody wholeheartedly believes God exists, his life will be saintly life, cannot be any other life. But if somebody wholeheartedly believes God doesn't exist, he inevitably turns into the greatest wicked person in this world, because a person who doesn't believe in God doesn't believe in himself.

That is why Svāmī Vivekānanda's definitions are most marvellous: He who says "I believe in God" may or may not believe in God, but he who has faith in himself is the real person who has faith in God. And nobody wants to destroy, demolish, or hurt, harm one's own self.

That is why a person who believes in God, he becomes a saint, and a person who doesn't believe in God, he turns out to be the opposite.

Contemporary Application

And if you see anybody—this is a marvellous lesson we have to learn, we especially in India—millions of people is all with loud voices. They proclaim, "We are all believers in Lord Viśvanāth," and they throng here, and they create havoc, and people also die in that rush. They don't care. Everybody is only looking after: me first, me first.

That's why every time, whether it is Kumbh Melā or Tirupati, somewhere or other, in that rush—what is this rush? Pure selfishness. If they obey that: When God wills, I am going to have his darśana, so let the others go first. Everybody calmly and quietly go, then the result will be very pleasant.

That is why even in theatres they announce: If fire breaks out, don't go on rushing, pushing the other fellow behind you, because the other fellow also will do the same thing. Follow the queue, and less harm will be done that way than trying and trapping many other people.

Conclusion

What a marvellous meaning these two sentences give. Anybody who proclaims "I don't believe in God" inevitably he will turn out to be an evil person. And anybody who sincerely believes, he turns out inevitably to be an unselfish, all-loving, all-benevolent person, and is ready to sacrifice his love. This is the only test whether what we say is right or wrong.

Beautiful ideas. We will discuss slowly in our next class.

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!