Taittiriya Upanishad Lecture 89 Ch2 7-8 on 28 January 2026

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

Review of Section 6: The Existence of Brahman

We have completed Section 6, which gives three reasons how Brahman exists. Even though the existence of Brahman can never be proved by any logic, the only way to understand God exists, other world exists, and we are the result of what we did in the past. These are called Apaurushaya Vishayas - subjects or types of knowledge which we can get only from the scripture. Scriptural knowledge is called Shabda Pramana.

The Method of Inference

But even then, just for the sake of argument, we can say that supposing a person comes and says - suppose a person has come to you and you see him shaking all over, and you understand this person is very much scared, frightened of somebody. You don't know who that is, what is the cause of that fear, but definitely you know by seeing this effect called fear that there is some cause for that.

Similarly, one day you find a person very happy, not on other days. Then you find out, "Oh, something must have happened. He must have got some good news or experienced some object," etc. If we see, whatever we see in this world is nothing but effect. Every effect must have its cause. But what is the nature of that cause? That can never be described.

The Seven Arguments for Brahman's Existence

But here the arguments are: we see seven types of effect, therefore there must be seven reasons. We have seen in the sixth Anuvaka three reasons have been given, and in the seventh Anuvaka we have got four more reasons.

Arguments from Section 7

What are they?

Fourth Argument: It is the final cause. Sukritam means what? Self-creator. Self-creator means what? To create something, the creator must be existing beforehand. "I made myself" means what? I am, that's all.

Fifth Argument: Then the fifth logical argument is we see here varieties of joys, which is going to be analysed. That is called Ananda Mimamsa in the very next section. So we see every one of us sometimes happy, sometimes unhappy, sometimes more than happy. So there are tremendous gradations there. Then every ananda or pleasure we call it comes to an end, and another its opposite state begins. And that opposite state, unfortunately, is called dukha or suffering. Suffering is nothing but less of happiness is called suffering. This is the fifth argument.

Sixth Argument: Then we see that some people are alive, some people are dead. And so we reason out there must be some source from which, because of which, a person is alive. And when that source withdraws, then that person can no longer live. Therefore, what is the source of every life? So that is the sixth argument.

Seventh Argument: Final argument is we see some people very fearless, some people absolutely trembling, shaking all over. So we see both fear as well as fearlessness. So if there is fear, there must be a reason for that, a cause for that. Similarly, if there is fearlessness also, there must be a cause for that.

Example of Fear and Fearlessness

Simple example: a child is seen crying with fear. What is the reason? Mother is not near. And you see as soon as mother hears the cry, she comes running, takes up the child in her hands, and immediately we find that the child breaks into beautiful smile and starts playing, and he might play with you also. So now he became fearless. Absence of mother and presence of mother - so every effect must have its cause.

The Primacy of Scriptural Authority

This is from the worldly standpoint. But Brahman is anything but worldly object, and therefore the only source is that we have to rely upon Shabda Pramana, Veda Pramana, Apaurusheya Pramana. But it is not to deny the authenticity of the Vedas, but to tell we do not see the causes of most of these things. Therefore we conclude there is no cause - that is illogical. No effect could be without any cause. This is a very scientific statement.

The Purpose of the Seven Arguments

And therefore through all these seven arguments, the teacher wants to convince - convince what? That Brahman does really exist. He is the only truth: Satyam Jnanam Anantam Brahma. And every experience, every effect is temporary, but the Mula Karana, the original cause, is absolute fearlessness because it is one, it is infinite, and it is pure consciousness. There is nothing besides it, and therefore what is there for it to fear? Infinity cannot fear from death. What is the death for infinity? Finiteness. And infinite can never become finite.

This is beautifully expressed in the Shanti Mantra of both the Ishavāsya Upanishad as well as Brihadaranyaka Upanishad, which belongs to the Shukla Yajur Veda:

Purnamadhah Purnamidam Purnat Purnamudachyate

Purnasya Purnamadaya Purnameva Avashishyate

The Universal Return to Brahman

We have seen this one. But these are the arguments given. Why? What is the source of these arguments? Because earlier we have seen that if everything is the outcome, manifestation of Brahman, then every effect must go back into its cause. That is the main reason. And then what is the nature of that cause? So the teacher wants to convince that all of us, the entire creation, is the effect, and therefore it must go back. It is an inviolable law, unchangeable, irreplaceable law. Therefore we will have to understand that.

So whether a person is ignorant, an insect, a spiritual aspirant with the highest attainments - all of them reach, because the cause must merge in its... sorry, the effect must merge into its cause.

The Question of the Knower and the Ignorant

What is the answer? Yes, a knower, a jnani, also will become Brahman after dissolution, and an ignorant person as well. There is no such thing. He cannot go anywhere. No effect can go into another cause. Every effect must go into its very own cause, and there is only one cause for everything.

But what is the solution? If both a knower and an ignorant person after death both of them become Brahman, then why go through all this sadhana? Let us enjoy the life.

The Analogy of the Seven-Storied Building

For that, the answer is a very beautiful answer, implied answer, but explicitly stated in the especially in the next section. On that, an effect must enter into its cause. The destruction of an effect is the manifestation of its cause. And what is the difference between the knower and the...

Let me give a small example. Suppose there is a seven-storied building - very apt example because in Vedanta seven steps are included, seven, and in the Tantra we get Sapta Chakras. Like that, so we can take either example.

So now, seven-storied building, and imagine two persons. They wanted to go to the roof. What do they do? Both of them start climbing at different times. One man started earlier, so he crossed first ground floor, first floor, reached the sixth floor, and there is only seventh floor, and slowly he is reaching there. And that is his last birth, as it were, in this analogy.

Another person starts - not only he did not even approach the building, far away from that building. So will he attain the seventh floor or not? Definitely. Surely, without the least bit of doubt, he is going to attain to the seventh floor. But he has to follow the footsteps of the jnani. That is what we forget.

Jnani is one, perhaps has been practising spiritual disciplines for a long time. So then he will reach, let us say, seventh floor, and then now the last few steps in order to reach the roof. Other person, he has not even reached the ground floor, far away. That means what is called an amoeba is very far away. A chimpanzee is quite near the building. A human being is still nearer. When a person starts behaving a little bit properly, he will be the fourth class person, then slowly over the number of births he will reach the third step, and then slowly he will reach, becomes a second class, class two person, and he will become later on class one person.

The Four Varnas as Spiritual Stages

What am I referring to? Brahmana, Shudra, Vaishya, Kshatriya, and Brahmana. And even after many births he will turn his attention away from the world. Arutta Chakshu Amrita Dattva Michhen - he takes refuge under the feet of a Sadguru, gets instructed, develops character if necessary by doing tapasya 32 years or 5 years, whatever. And then the teacher slowly leads him through the last three steps: Shravana, Manana, and Nididhyasana.

What is the point? Everyone will have to go back Brahman, because Brahman is the origin, cause of everyone. But the difference is beautifully brought out by Holy Mother's analogy. What a wisdom! Mother Saraswati is wisdom.

Holy Mother's Analogy

"My child, everybody will get food. Nobody will go unfed. But those who are alert, they will be ready, they will approach the place where food is ready, and they get early. Lazy fellows, they get a little later. But there will be somebody who is extraordinarily, unimaginably lazy. So the people who have to serve the food, they will take the food to him and then push the food down his throat. But he might be suffering for such a long time through the pangs of hunger and thirst. But at last he will be also fed."

The Divine Mother will not leave anybody. That's why she is called Kamakshi, Meenakshi, Vishalakshi.

The Source of Fear and Fearlessness

So this is the understanding that will come in our 7th section. Last: Brahman is both the source of fear as well as fearlessness. We have seen if someone is frightened, there must be a reason for that, and if somebody suddenly becomes fearless, there must be some reason for it. There is nobody who is absolutely fearless or fearful without any reason or cause. So that is what, that is one of the 7th argument, final argument in this particular Upanishad: that Brahman is the source of both fear as well as fearlessness. And that will be what is called corroborated in the next section at the very beginning. There is a shloka about it.

The Nature of Fearlessness

But before that, just very briefly, we have to understand: When a man finds fearless support in that which is invisible, incorporeal, indefinable, and supportless, he has then obtained fearlessness.

Let me rephrase it. When a person becomes a jnani and realises that he is Brahman, then he becomes one with Brahman. That is called realisation. And that person, he gets what is called the becoming Brahman itself is to become fearless. And this is beautifully expressed by Yajnavalkya to Janaka: Abhayam vay praptosi Janaka - "You have attained fearlessness."

How come? What is the source of fear? So long as a person doesn't know that I am Brahman, he thinks I am not Brahman, I am different from Brahman. And the moment he says I am different, he becomes different from the what is called almost infinite number of things that are available in this creation.

Shri Ramakrishna on Charity

That is why Shri Ramakrishna says to Shambhu Mallik, "How much charity can you do?" He says to the Brahmos - we have seen in the Gospel of Shri Ramakrishna, are going to see - "That is the world such a small thing that you can remove everybody's want? You yourself are a beggar. You have innumerable unfulfilled desires. How can a person who himself doesn't have anything can help the other person? But one can share a little bit of what little bit one possesses with a prayer to God: Thank you for giving me this wonderful opportunity for sharing with you. That is all we can do."

The Definition of Brahman

So what is this Brahman we are talking about? Knowing whom one becomes fearless, and until one knows Brahman, one will be fearable.

So a beautiful definition - actually it is a reputation from every Upanishad - practically tries to define, and we have seen in the big first section of the second chapter of this Brahmanandavalli, what is that Brahman? Satyam Jnanam Anantam Brahma. And one who knows that I am that Brahman, Param Aapnoti - he attains to the highest. Highest means he attains infinitude.

Then what happens? Sarvan Kaman Brahmana Saha Samashnutaiti - Having identified oneself with Brahman, he enjoys everything. No, he doesn't enjoy, he never lacks anything. Enjoyment comes: I don't have something, I have a desire to have that something, I obtain that something, I experience, enjoy that thing, then I get a little bit of pleasure. No, Brahman doesn't have any kamas. It is in a way of speaking that he will attain - not attain, he knows I am Ananda Svaruopa, of the very embodiment of ananda.

How come? Because I am everything. Purnam Adaha Purnam Idam Purnat Purnam Udarchate, Purnasya Purnam Adaya Purnam Eva Avashishyate. Such marvellous statements are here.

Teaching Methods

But for the sake, every teacher for the sake of newcomers, new students, he has to express the same truth in his own language. If a teacher is a Bengali teacher like Shri Ramakrishna, Holy Mother, he will only can speak in Bengali language. And if somebody teacher is Tamilian, he will speak in Tamil, Telugu in Telugu language. But the essence is exactly one and the same.

The Four Characteristics of Brahman

Then what is the nature of this Brahman that is being said? Brahman cannot be defined. You are asking for a definition of Brahman which is not possible. So he says:

Yadahi Eva Esha Etasmin Adrushye Anatmye Anirukte Anilayane Abhayam Pratishtam Vidhate Atha Saha Abhayam Gatobhavate

When a man realises Brahman and he obtains fearless support, that means he becomes Brahman. And what is the nature of that Brahman?

1. Adrushya (Invisible)

That which is invisible. Invisible means not obtainable to our five sense organs. Why is it not obtainable? Are ten organs, sense organs - five of knowledge, five of action. What does it mean? So the eyes can see, so Brahman cannot be seen. Brahman cannot be heard. Brahman cannot be smelled. Brahman cannot be touched. Brahman cannot be tasted. That means what? Brahman is in the state of non-manifestation.

So supposing there is a very fragrant rose, or you can say jasmine, or you can say there is a flower - I don't know English language - champaka we call it, champige. So it is just in a very bud state. Can you smell it? No, it will be spreading its fragrance only when it is fully bloomed.

What to speak of that, in our centre here we have got what we call night queen, a creeper, almost a creeper. So if you go near to a daytime, such a tiny small greyish flower, nothing will happen. You put your nose near, nothing. But let night come, and you are even 500 feet away, and if the wind is blowing, the fragrance is so intoxicating. Because everything has got to manifest.

But what is the nature of Brahman? Adrushya. Adrushya means invisible. Invisible means what? Non-manifested, not available. What about the five sense organs of action? So Brahman is not somewhere where the legs can take us. Brahman is not something that can be grabbed, etc., etc. Not possible for the five sense organs of action, not available to be known by the five sense organs of knowledge. It is not possible.

The Four Special Characteristics

So four special characteristics are given here about Brahman to indicate that you are not able to see because the students may doubt: If there is a Brahman as you say, I should be able to see it, hear it, experience it. When we say I should be able to see it, I mean I should be able to see if it has a form. I should be able to smell if it has a smell. I should be able to taste it. I should be able to touch it. I should be able to hear it. But unfortunately it is beyond Shabda Pravrutti, as we saw: Rupa Jati Guna Kriya Sambandha - Brahman doesn't fall under those five categories.

So a beautiful description is given. We will come to that. So when a man realises, he what happens? Brahman is the nature of abhaya, fearlessness. So he becomes fearless only when he identifies himself totally with that Brahman.

2. Anatmya (Incorporeal)

And what is the description of that Brahman? There is no description. That's why Shri Ramakrishna beautifully says that everything in this world is polluted, but not Brahman. So that which is invisible, incorporeal, indefinable, and supportless, he has then obtained fearlessness.

So adrushi - Brahman is not an object of sense perception, which includes the mind also, because mind with mind plus sense organ, then only the experience is possible. So whenever we talk of sense organ, we have to include the mind plus mind. So eye plus mind, ear plus mind, etc. And because it is not an object of experience...

3. Anirukta (Indefinable)

Anirukte - indefinable. How do you define? Definition is only through those five things. That which is experienceable through the five sense organs can be defined. So beautiful examples: So where is the moon? You look at the sky, and there will be hundreds of stars, but that which is the brightest, from which the most soothing light comes out, that is called the moon. So that is how everything that can be defined must be visible or manifest.

4. Anilayane (Supportless)

And then anilayane - and it is supportless. Why is it supportless? Because that is the final cause. Final cause is its own support.

So it is adrushi, anatmya - it doesn't have any particular form, therefore one cannot point out this is Brahman. Anirukte - therefore no definition is possible for any incorporeal thing. And it is not only its own support, Brahman is the support for everything else.

The Realized Soul

That is, this is the description of a man of realisation who understood I am Brahman. That means what? I am adrushya, then anirukta, anilayana, anatmiya - all these descriptions have to be given.

You look at Shri Ramakrishna. We all doubt that he is a man of God. He is realised. He is knower of God, God-realised soul. So God-realised soul is no more what we see, but he is also Brahman as limited, as measured. That's why the very word matra. So matra means measurable, parinama, parimana, mana. Mana means that's why they say the word pramana comes from the word mana, means to measure. Pramana means you measure it without the least bit of doubt. So pratyaksha, anumana, upamana, etc., they are the examples given for all secular objects, but not to God, not to Brahman.

The Knower Becomes Fearless

So what happens to this jnani? The essence of this mantra is: a jnani, because he is everything, and fear comes only from the second - a person who knows I am Brahman, fear always comes from the second - there is no second for a realiser of Brahman. And therefore such a person, he becomes fearless, or as Brahman has no fear, because there is nothing else excepting Brahman.

The Ignorant Person Experiences Fear

What happens to the other person who is an ignorant person? That is expressed here. If a person, an ajnani, he is called an ajnani, and that is going to be mentioned also, if a person makes the slightest differentiation in it - that means I am not Brahman, I am somebody else - there is fear for him. Then that very Brahman becomes a cause of fear for the knower of that person who makes the differentiation. Such a person is also called a brainless fellow who does not reflect, who cannot think, who cannot understand.

And on the above, there is also the following mantra to prove that anybody who has not known that he is Brahman is subject to bhaya, fear. And what is that fear? That is the cause of the world, samsara. He has to be reborn until he knows I am fearless, because I am one with Brahman. Udaram Antaram - udaram means the slightest differentiation, he becomes fearful.

But a person, for the knower of Brahman, he never fears it, as we have seen earlier. Such a person is called a non-thinking or incapable of thinking person. And to support to this statement, this Upanishad is quoting from another Upanishad, Rig Mantra, which we will talk later on.

The Problem of Fear and Insecurity

So what is the problem of this bhaya, problem of insecurity? First, bhaya is: I have to... a child always fears, "I don't want to be a man, because when I become a man then I will have to take responsibility. I have to make up my own bed. I have to clean my own toilet." And a baby wants always to be in the hands of the mother or parents and wants it because they are taking every care of him.

So a young man fears, "I might soon become a middle-aged person with a huge paunch, and my hair slowly starts greying up." And then a middle-aged person fears, "I am going to become old," though however much makeup the person may try to dye his hair or her hair, fear is there always.

An old person is always thinking, "How long am I going to last?" Fear, fear, fear. If I have job, I fear whether my boss will be pleased with me. If I don't have job, what am I going to do? How am I going to support my family? Everything is full of fear. When that fear becomes a bit less, we call it happiness, that's all.

The greatest fear is for many people fall of this body, death. Some people do anything to make their name known to everybody. By hook or by crook, they want to be known: "We are the greatest demons in the world, goondas in the world." So you can see everyday news can give you adequate knowledge of that.

The Solution to Fear

What is the solution? What is the way? So continuously from birth to death, life after life, until we wake up, we are seeking security in finite, perishable things only: health, relationships, status - and everything is insecure only.

What is the solution? The absolute security comes only by going beyond these limitations which is called Brahman. And not knowing Brahman is the cause of all this fear.

Knowing Brahman means what? "I know this is my friend. I know this is a house" - not that kind of knowledge. That Brahma asti, Brahman, God exists, should be converted into Brahman: I am Brahman. Brahma asti should be converted into asmi. This is called abhedha jnana.

The Example of Prahlada

So Prahlada's father, he wanted to kill his own son. But Prahlada was absolutely bursting with joy, Prahlada in unimaginably great happiness. How did he become so fearless? He never feared death because he knows I am Narayana. I belong to Narayana means I am Narayana.

So duality alone is the cause of fear, and duality is the state of ignorant person. And they are called amanvanasya - those who cannot reason out, think out deeply. Even from our birth, we are making lots and lots of separations. So we have to get rid of that separation. That means we must become one with Brahman.

Known and Unknown Brahman

So a known Brahman, called jnata Brahman, is the source of fearlessness. And only when Brahman is known in its non-dual reality, it becomes the source of fearlessness, ultimate security.

And ajnatam Brahman, an unknown Brahman, always is the source of fear, like a rope is mistaken for a snake and becomes terrifying.

So where is that unknown Brahman, ajnatam Brahman? That ajnatam Brahman is nothing but our misperceived, misconceived world of separate objects and beings: jiva, jagat, ishvara. So that is called unknown Brahman, because everything is nothing but Brahman. Every dream is nothing but the manifestation of the waker only.

So the existence of both security in the realised soul, wise person, and insecurity in the ignorant person - the common source for both of these is Brahman. A known Brahman gives support, security. Unknown Brahman causes fear.

Swami Brahmananda's Illustration

Revered Swami Brahmananda Maharaj gives a beautiful illustration: A child, he holds on to the pillar and goes on whirling round and round, and he has no fear at all. You just try. You just go round and round without any support. After sometime your head starts reeling, and you are sure to fall down. And even then you go and find out something and quickly catch hold of it. Otherwise you know, when your head reels, the whole world also reels along with you.

So Brahman is the cause of both abhaya and bhaya, both.

Conclusion of Section 7

With the seven powerful arguments, the teacher definitely answers the student's first implied question: that whether Brahman is there or not? That is an implied question, because Brahman is the cause. Every manifestation, effect of Brahman, should also merge.

So why practise spiritual disciplines? Maybe a student is having lot of problems with the guru. Maybe he asked that question. But the answer is: Nobody will be left out. Everyone will ultimately become. What is the difference? Difference is in the time. Some people attain that realisation very soon because they have been practising for a long time. Somebody starts only recently. He will take little time, that's all.

With this, seventh anuvaka is over.

Structural Note

And then we have to understand that Brahman is both the cause of fear, etc., is unfortunately brought over here. He could have quoted there itself so that the sections become very clear. But this peculiar methodology, I don't know who did that, that supporting mantra is always brought in the next section whose subject is somewhat different from the previous subject. But anyway, doesn't matter. This is how the division has been made.

Introduction to Section 8: Ananda Mimamsa

So we are entering into the 8th section. Specially, 8th section can be divided into 3 or 4 parts. The first part, as I said, is support for the last statement that occurs in the 7th section. But the middle is very interesting.

There are in this 8th section, it is called Ananda Mimamsa, Brahmananda Mimamsa - so gradations of Brahmananda are analysed deeply.

The Nature of Pleasure

What are these blessed gradations of Brahmananda? Every pleasure that we experience is a gradation. But just to give a simple example: the pleasure derived by an amoeba, the pleasure derived by a plant, the pleasure derived by a bird, the pleasure derived by an animal, and the pleasure derived by the lowest of the human beings - all these are nothing but Brahmananda only.

Is it so? Yes. Then why do we call it happiness and unhappiness? Because whatever is experienced through a limited means goes by the name of pleasure. Pleasure means limited, limited Brahmananda. Brahmananda limited by time, space, and causation - that is called pleasure.

And there is a vast difference of pleasure. Shri Ramakrishna sharply remarks: "The pleasure one derives from sensual experience and the pleasure one derives by meditating upon God or by praying to God, we don't never make them equal." In a sense, they are nothing but Brahmananda. In another sense, there is a vast difference.

The Five Types of Ananda

And that is why you must remember in this context my often given that division: Vishayananda, Medhananda, Kalananda, Dharmananda, and Brahmananda.

And not only that, in Vishayananda there are millions of variations. The pleasure derived by a hungry beggar when he gets what is called stale food, and the hungry person, very healthy hungry person, sitting in an air-conditioned room and getting exotic food materials - do you mean to say it is the same?

No. A person who is born in a quarrelsome family and a person who is born to most loving, adoring parents - do you mean to say it is the same? The ananda is the same, but the conditions make them different from what is called from the one percent happiness to hundred percent happiness. But all are nothing but Brahmananda.

The Three Purposes of Ananda Mimamsa

And that is what is analysed. Why is it analysed?

First Purpose: Scriptural Authority for Other Worlds

Because first of all, we don't know other worlds exist. It is only Veda Pramana. So don't go on exhibiting your cleverness and saying that, "Why am I suffering so much?" And the person can tell, if he is an all-knowing sage, "In your last birth or before that, you have done this terribly adharmic work, unrighteous action, and God is making you, purifying you, by giving, by making you go through this suffering." That is what we have to understand. That is the first point: every smallest or biggest pleasure is Brahmananda.

Second Purpose: Understanding Gradations

Second point is very interesting: that there are gradations, just like there are gradations in everything. Even look at the ants, there is a gradation. Look at your rice, there is a gradation. Look at anything in this world, whether it is houses, cars - there is a gradation in every object. There are almost infinite gradation is there. So that is what we need to understand.

Third Purpose: Experiencing Higher Happiness

And thirdly, one need not experience those particular objects which give that particular measure of higher happiness. So there are two ways to experience these anandas. One: you perform dharmic actions, righteous actions, and then slowly after the death of the body, one goes to that deserved place and experiences higher, and of course we have to understand similarly lower also if you have done unrighteous actions. So there is no other way. Go on doing that. That's very important for us to understand. So that is the one.

Then there are persons in this world, for example Shri Ramakrishna, Holy Mother, and their very life tells us they don't need to go to any loka. They can sit here and they experience the highest happiness, whichever happiness they want they want to experience, they can experience it right here and now. That is being said.

The Eleven Gradations

So nearly, I think, 11 gradations are mentioned. It doesn't mean there are only 11 gradations. There are infinite gradations. But as a sample, 11 gradations are there. The highest of this graded happiness, also called reflected happiness, pratibimba ananda - bimba ananda means Brahmananda, reflected ananda means Brahma loka ananda, highest. But even that is nothing. That is also finite. That is also changing. There is a birth and there is a getting, being thrown, kicked out of that realm. So again one has to give the payment, then only one can go. So there is no comparison between Brahma loka ananda and Brahmananda. And that is a point clear.

The Direct Experience of the Realized Soul

But any type of enjoyment can be experienced by not going anywhere, by just knowing I am Brahman. That is why in many Upanishads, lokan kamayate, yam yam lokam kamayate tam tam lokam upayate - so a man realised his soul, whatever type of world he wants to experience, instantaneously he will find himself experiencing that world. Because he is the world, that's all.

Just like you want to... you have studied Upanishad and then you want to pretend to yourself, "I am a student who is completely ignorant. I don't know anything about it." So I approach my teacher, all imagination, and I am frustrating. He is starting to teach and a little bit goes into my brain. "Ha ha, this is what really it means. I am very happy."

So like that, even though you know everything consciously, you suppress that and identify with that lower state. And many times that is done for the purpose of identifying with the student's mentality so that the teacher can effectively transmit that knowledge so that the student can receive what he is fit to receive.

The Ultimate Goal

So ultimately it is Brahmananda. So the purpose of all this is: Upanishad adds two beautiful words at the end of the description of every graded ananda: Shrotriya Scha Akamahatasya - one who knows the purport of the scripture, that means realised soul. And a realised soul becomes a desireless person because he is Brahmananda. He is not experiencing Brahmananda. We experience ananda, but he is Ananda Svaruopa.

So that is what you say. The ultimate purport is: Realise Brahman, you become fearless. Realise Brahman, you will experience severe ananda possible. And that is the final solution. And until you reach that one, every solution is a temporary, that's all.

We will talk about this subject in our next class.

Closing Prayer