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Brihadaranyaka Upanishad Ch.2 1.15-20 Lecture 50 on 12 July 2026

2026-07-13T04:50:20Z

Bhama:

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.
==Introduction: The Nearest Example – Deep Sleep==
We have seen how Ajātaśatru wanted to teach about the supreme reality to his apt disciple Gārgya, and the nearest human example to understand the real nature of ''Brahman'' – it is not exactly the real nature of ''Brahman'', but the nearest example – is deep sleep. As we have seen, in deep sleep, one special power of ignorance called ''vikṣepa śakti'' totally disappears.

So we have seen this story: Ajātaśatru takes Gārgya by hand and then goes to a sleeping man. First he calls him, then he touches him mildly, then he shakes him violently, and then only the man woke up – and that is all the incident. But the lessons to be derived from that incident are these.
==The Three States and Their Characteristics==
First of all, when the person is addressed by some words, titles – “O Rāma”, “O Kṛṣṇa” – if the person is in the waking state (and that is the characteristic of the waking state), if somebody says “I am awake” but does not hear his name being repeatedly called, then he is not really awake. Every waking person is completely conscious of his sense organs, his body, and the world, and immediately he should respond. But this man did not respond.

Then he shook him mildly, which indicates he was not even in the dream state – not only was he not in the waking state. Why? Because the dream is also very near to the waking state. In both waking and dream, the two distracting and covering powers of ''Māyā'' – ''āvaraṇa śakti'' (covering of our true nature) and ''vikṣepa śakti'' (making us think reality is something else) – are active. We have two obstacle courses to run. In deep sleep, where the person is not aware of the world, therefore he is not in the waking state, and therefore his sense organs do not work. In the dream state, subtle sense organs do work, but mild shaking did not wake him up.

Then Ajātaśatru violently shook him, and by that the deep sleep was broken, and the man woke up. So that third state is the state which is going to be described. It is not to say that the description of the third state (''suṣupti'') is equivalent to the truth of ''Brahman''; but it is the nearest.
===Why Deep Sleep Is the Nearest===
How is it nearest? First of all, there is no duality – the person does not feel duality. Secondly, his ''saṃskāras'' do not actually work. Thirdly, a person is absorbed nearest to ''Brahman'' – he is absorbed in that warm presence of ''Brahman'', which is his own nature. That is to say, it is my nature, your nature, everybody's nature – even the nature of what we call inert matter, a stone, etc.

Many times we unconsciously use the examples of rivers and forests. From the Western point of view, that is accepted – they are all inert. But even if you say it is a forest, it is not inert – every plant is alive, every microbe is alive. But when it comes to rivers, to stars, to stones, then they are considered inert. That is why our spiritual understanding has to be really improved. Why? Because what is outside – what is called creation – our mind, associated with ''cidābhāsa'' (reflected consciousness), divides the whole universe into two categories: the living and the non‑living, the organic and the inorganic. But that is not the truth. A stone is not an inert thing; a stone is perceived by us as an inert matter by our mind. It is our division – the mischief of our mind. But truly speaking, everything in this universe is absolutely alive.

Suppose a human being is analysed: first this is the body, then these are the atoms, then these are the particles, then these are the pockets of energy. So human language and understanding must come to an end. Naming something as “the ultimate material out of which the whole creation has come” – that is all what we call the thought processes that take place in our mind. How do we know that what I am stating is the truth? Because in the eyes of a ''jñānī'' of ''Brahman'', like Ramana Maharshi, like Śrī Rāmakṛṣṇa, they see everything as alive. Even a speck of dust is most sacred. In order to inculcate that tremendous spiritual truth into our muddy brains, they say: when you see your mother, your father, take the dust off their feet – so as soon as the dust is associated with them, it becomes alive. Of course, no need to say about one's own Guru.
===The Living Presence in All Forms===
A stone, when it is shaped in the form of a ''devatā'', immediately becomes alive; a ''yantra'' – a diagram – immediately becomes alive. So you see, when a devotee of Śiva or Viṣṇu meditates upon a ''Śivaliṅga'' or a ''Śālagrāma'', it is not an inert piece of stone, but really Nārāyaṇa or Śiva assuming those very particular formations. So where is the truth? This truth which we are speaking now has been taught by Swami Vivekananda to an ignorant king in Rajasthan. The king was audacious enough to ask Swamiji: “We should not worship idols.” The same problem came also with M, the chronicler of the ''Gospel of Śrī Rāmakṛṣṇa''. Rāmakṛṣṇa asked him, and in reply he said: “I do not believe in image worship.” In fact, he was daring enough to say that people should be told not to worship idols and images. These people – who not only do not understand, but think they understand and go on preaching – are called iconoclasts, breakers of images. Why so many Muslim kings? Even today, Islam does not believe in images.

Śrī Rāmakṛṣṇa removed that wrong notion and said: “Why? It is the Divine Mother. Why do we say it is a lifeless being? Anything that is existing – ''sat'' – a stone is, a tree is – whatever of which we can say 'it is'. And only when it is, it is experienceable.” Whenever we look at a tree, what is the first thing we experience? If I ask you, “Look at that, what is that you see?” you say, “I see a tree.” But you are placing the words wrongly. You should say: “I see an existent tree. I see an existent house. I see an existent man.” A tree is, a man is, a stone is, a river is – that ''is'' is called ''sat'', and that is the greatest truth.

And is it single, or is it always associated with ''cit''? According to ''Vedānta'', ''Brahman'' is called ''Sat-Cit-Ānanda'', and these are not three separate things – wherever there is one, the other two will also be there invariably. But we do not see it. If you do not understand something, it does not mean your understanding is the right understanding. When a person advances spiritually, the same person first perceives ''Brahman''. How does he perceive? In the form of “this is existent, this is existence”. As soon as he understands this is existence, he does not separate it as conscious or blissful – he says it is nothing but ''Brahman''. So a piece of stone is ''Brahman'', a tree is ''Brahman'' – both living and non‑living, whatever exists – and ''ekam sat''.

We have analysed this in the ''Chāndogya Upaniṣad'' in the sixth chapter beginning itself: ''sadeva somya idam agra āsīt ekameva advitīyam''. Wherever we perceive existence, we have to perceive consciousness – not little but full. But we never perceive full consciousness – either in the waking state, or in the dream state, or even in the deep sleep state. Only a knower of ''Brahman'' perceives one hundred percent ''Sat'', one hundred percent ''Cit'', one hundred percent ''Ānanda'' – but it is only after obtaining the vision of ''Brahman'', becoming one with ''Brahman''.
==Concentration, Meditation, and Samādhi==
Every time we concentrate upon something, it is truly speaking, trying to become one with the object of our thought. We become one with that thought. The destruction of duality is called concentration. When concentration deepens, it is called meditation. When meditation deepens, it is called ''samādhi'' – so it is a gradual progress. Only a ''jñānī'' of ''Brahman'' does not see anything except ''Brahman''. ''Brahman'' means ''Sat-Cit-Ānanda''.

What is it that we share with the ''jñānī'' of ''Brahman''? Whereas a ''jñānī'' of ''Brahman'' sees ''Sat-Cit-Ānanda'' as an indivisible whole – one without a second – we divide it and say: “''Sat'' with ''cit''” and “without ''cit''” – with consciousness and without consciousness. And consciousness in our vision is invariably associated with ''prāṇa''. So that which is living and that which is non‑living – both are existing. A stone exists but without life. But Swami Vivekananda questions this because he is aware of ''Brahman'': “Where do you draw a line and say 'this is living' and 'this is non‑living'?” So everything is ''Brahman''.

But what the real nature of ''Brahman'' could be – that is beautifully analysed through this deep‑sleep example.
==The Deep Sleep State as Equalising All==
As I was mentioning, you can see that Ajātaśatru wanted to find out: when we are in the waking state, our mind is scattered terribly – every second our mind is drifting from one object to another, which means from one thought of the object to another thought of another object – and there ''tamoguṇa'' (ignorance) is very thick. Whereas when we enter into the dream state, it is vastly expanded. We feel that we are the masters of time, albeit unconsciously. We can be anywhere with only a thought: “I am here in Vārāṇasī” – that is a thought. “I am on the planet Mars” – that is another thought. How much time does it take for this mind to traverse between “I am here” and “I am on Mars”? Not even a twinkling of a second. A man can be anything he wants.

But that is not all. When two people enter into deep sleep – here the example given is a ''kumāra'' (a small baby), a ''mahārāja'' (an emperor of a vast empire), and a ''mahābrāhmaṇa'' (a great learned Brāhmaṇa) – when they enter, they attain equal status. There is no difference at all. A Brāhmaṇa does not think “I am a Brāhmaṇa; this person is only a king; and this child is only an ignorant child.” No, because there is no duality – ''ekam sat'' – there is only one pure, unbroken awareness of existence. Existence also becomes one – ''anantam'' – infinite existence, infinite consciousness, infinite bliss.

So as long as a person is in the deep sleep state, there is no difference. “This is a tiger; it has come to eat me up” – no. Even if a person is caught by a tiger and it is slowly licking the person's body, the person is in great bliss because “this is me and this is the tiger” – that differentiation, that separateness, is completely vanished. And along with the vanishment of duality, all the effects of duality become completely erased. This is a marvellous thing that happens.

A poor man sleeps, a rich man sleeps, an old man, a small baby, an animal, a mosquito, a tree – do trees sleep? Definitely they sleep. Wherever there is life, there is action. Life means action; ''prāṇa'' means activity. And where there is action, there is exhaustion. Where there is exhaustion, trees also rest. That is why Hindus believe that you should not do anything to any plant at night; whatever you want to do, do it only at daytime.
==Developing Spiritual Qualities==
This is what Ajātaśatru wanted to convey. I am taking time because this is the most sublime subject. For that, we have to develop certain spiritual qualities. As we go on developing these qualities, a person develops that special spiritual outlook of looking upon dualities – heat and cold, honour and dishonour, gain and loss, victory and defeat, happiness and unhappiness – and converts everything into one unbroken, pure bliss. And that is what all of us do when we enter into the deep sleep state. Even the person who is about to be executed – electrocuted – the moment he enters into deep sleep, he is absolutely free from any type of this thing. Not only that – not only is he free from dualities and unhappiness, he is full of bliss until he wakes up. What a marvellous gift the Divine Creator has bestowed upon us! That is why a baby is so blissful – until we teach it, until its own ''saṃskāras'' wake up, then it becomes so lovely.

So these are spiritual qualities. What is a spiritual quality? That capability to perceive everything not as reality, but perceiving everything as divine, accepting everything as divine, which leads this person to unbroken bliss. That is the purpose of developing these qualities. And who does not want it? Everybody wants only unbroken bliss, but due to Mahāmāyā – the power of illusion, ignorance – we are running like a musk deer which runs after its own fragrance coming from its own navel, thinking it is coming from somewhere else. Śrī Rāmakṛṣṇa illustrates through the example of a camel or a dog worrying a bone, etc.
==The Zen Story – A Living Example==
When a person attains to this state, one living example – both I think are living examples – one is a Zen story. Zen Buddhism is nothing but ''Dhyāna'' Buddhism. The word ''dhyāna'' (meditation) has become corrupted when it went to Japan through China – then it became ''Zen''. That is why it is called Zen Buddhism. There were great enlightened monks in this tradition, and their stories are marvellous.

So there was a Zen master. He could live anywhere; wherever he lived was only ''Brahma Loka'' – we can say that – but even I would say ''Brahmananda Loka'', not even ''Brahma Loka''. So a Zen master was living a pure life; his necessities were very little. In that village, there was an unmarried girl who became pregnant. When her parents questioned her, she confessed it was this Zen monk who was the father of the child. The whole villagers, who had been revering him as a great man, forgot the whole lot, came and beat him, abused him, and told him: “This is your baby; you will have to take care.” So when the girl gave birth to the baby, they brought it and said: “You look after it; we do not want anything to do with this illegitimate child.” Smilingly, with the most peaceful and joyful smile, the Zen master took it upon himself. He started bringing some milk and started looking after the baby as if it were his own baby.

Somehow, after some days, the girl could not stand her own deception. She confessed: “I falsely accused this monk. It is actually the neighbouring youth who is the real father of the baby, but in order to escape, I named this helpless monk.” The villagers understood. Immediately they came down, profusely apologised to him, and then they asked for the baby back. Cheerfully, the Zen master handed it over with the same smile with which he received it. There was not a bit of pain, regret, or accusation – nothing was there. What a marvellous story! Such inspiring stories are why reading the lives of great saints is very much wanted. That was the story I promised to tell you.
==Knowledge Proceeds from the Known==
Now let us proceed. Through this small story, this ''Bṛhadāraṇyaka Upaniṣad'' – or rather ''Vedānta'' philosophy, through this dialogue between Ajātaśatru and Gārgya – specifically focuses on the nature of the ''jīvātman''. What is the nature of the ''jīvātman''? Because always knowledge proceeds from the known to the more known. I mentioned this. These are profound truths.

Suppose you go to an island where the people never knew what is called “sweet”, but they are accustomed to a kind of vegetable that grows there which is bitter, like bitter gourd. Even this bitter gourd has different types of bitterness – much less bitterness and most bitterness when it is fully ripe, etc. If you want to convey to that person what “sweet” really is like, you cannot – any amount of description is not going to help. You have to convey the knowledge through what he already knows. That means you expand his already existing pool of knowledge. So you bring some of these bitter fruits at various stages of their development and then ask: “Which one do you prefer to eat?” (because they have to eat). Any person prefers “I prefer this – it is tasty.” Of course, anything that is eaten day after day becomes tasty only. There is a beautiful saying in Bengali: ''khete khete bhālōi lakṣī'' – as I go on eating, it is tasting better and better. That is our stupid psychology – whatever food we are accustomed to, that alone we think is the greatest food on earth. A baby does not know all these things until we teach them.

That is why I give an illustration. Suppose there is a Bengali baby who is taken to South India into a pure South Indian family and is accustomed to all the South Indian dishes, and grows up. One day he is brought back to Bengal and given Bengali dishes to taste. His face becomes a little bit – not sour – “What type of food is this?” Because we think whatever I am accustomed to is best, and my mother is the greatest cook. Anyway, this is child psychology – we are what our habits are. That is why ''saṃskāra'' is also called habit.
===Higher Knowledge through Lower Knowledge===
Now coming back – so this person who says “this is the least bit of bitterness” – now you see, people like it. They prefer, if you present different maturing bitter fruits, everybody rushes only to that type of fruit which is much less bitter. And much less bitter is the sweetest according to them. Now you see, you are getting so much joy. “Now there is a sweet which will be a thousandfold more sweet than this” – how do you convince him? Because he understands there must be something which is much better than what we know here. But even then, that knowledge will be only a guess knowledge – intellectual knowledge, but not existential knowledge. So if you can bring a sweet fruit like a sweet mango and present it to him, then he understands: “Oh, this is what you are talking about.”

So what is the important point I wanted to bring to your notice and make you understand and remember – that is very wonderful: higher knowledge is possible only through lower knowledge. That is why ''Karma Kāṇḍa'' is the lower knowledge, and with the help of ''Karma Kāṇḍa'', if it is done sincerely and properly, a man attains to the highest happiness. Every higher ''loka'' is a higher degree of happiness, and it is experienced by the mind as such. I am just making it a little bit light: if somebody is taken to ''Brahma Loka'' and he is worried about his stock market, which he came before going to ''Brahma Loka'', he thought that the stock value is going to crash – so many pundits had foretold – even if that person goes to ''Brahma Loka'' and starts worrying about his stock price, then ease in ''Brahma Loka'' or ease in the stock market world? We have to understand it is the state of mind. So higher knowledge always associates higher knowledge with higher joy and less grief, and that should give a long food for our thought.
==The Three States of the Jīvātman==
Coming back, there are three states of every ''jīvātman'': the waking, the dream, and deep sleep. What is wrong with this waking state and dream state? The thickness of ignorance is greatest in the waking state, much less in the dream, and far less in the deep sleep state. Once a person is given – what is the cause of this incomparable bliss? Then we come to know, or the teacher explains, then we come to know. Intelligent persons come to know by their own thinking because they have attained purity or intuition. As a swami used to say jokingly: “Until we develop intuition, we have to be ''in tuition''” – we have to accept a scripture, a guru – somebody who through their experience can teach us better.

So in the waking state, the ''cidābhāsa'' (reflected consciousness) first becomes associated with the mind, then it becomes slowly associated with the sense organs, and these sense organs go out and take impressions like dental impressions, and then present them to the mind. The mind analyses them and creates pieces of knowledge which we call ''citta vṛttis''. We know all about the external world only through these ''citta vṛttis'' – we actually do not know anything about the external world. It is like watching a football match or a cricket match on a monitor – however big the monitor, first you are aware of the screen, then you forget everything and you are cheering, shouting, dancing, or getting depressed according to the goals achieved by your favourite team or the team you do not support. But for the time being, we forget – even though a little bit we are conscious that I am watching what is happening elsewhere reflected on this monitor.

If you can take and study this example: our mind is that monitor; our sense organs are the channels fed through different wires; and then we, as if, are sitting there. This is what Śaṅkarācārya has written beautifully in his ''Dakṣiṇāmūrti Stotram'' at the very beginning itself: ''viśvaṃ darpaṇa dṛśyamāna nagarī tulyaṃ nijāntargatam'' – the whole universe that we experience is like a man sitting near a window, and outside the window there is a ninety‑degree reflecting, beautiful mirror, and he is watching the whole external world as reflected in that mirror. This is the greatest truth. We do not know even the person – even if you think somebody is sitting next to me, I do not know anything about that person except what thoughts I produce about that person. Is that all? Now, even when I see my own body, I will not know anything about my body – only the thoughts about my body that my mind has gathered – even though it says “I am the body”, feels “I am the body”, it is only thoughts. That is why mind alone is the cause of both happiness and unhappiness, of bondage and liberation, of good and evil. Everything depends upon the mind.
===The Three Guṇas===
Mind itself is the greatest Mahāmāyā, consisting of the three ''guṇas'' – ''sattva'', ''rajas'', and ''tamas''. The more the ''sattvaguṇa'', or the more the ''tamoguṇa'', our wrong knowledge is more – that is like cleaning the mirror. As we go on cleaning our mind, it becomes better and better, cleaner and cleaner, purer and purer; then we understand the truth much better. This subject is beautifully discussed both in the fourteenth, seventeenth, and eighteenth chapters of the ''Bhagavad Gītā''.
==The Names of the Jīva in the Three States==
So this is what Ajātaśatru really wanted to teach – what is the ''jīva''<nowiki>'</nowiki>s nature when the ''jīva'' is associated with the waking state, and then he acquires a name. He is called ''Viśva'' – or he is called “Waker” – “I am a waker.” Then his knowledge of himself – because the whole world – here I am going to tell you the greatest truth: the world is like a mirror, and what reflection we get from the mirror depends upon what type of ''guṇa'' – ''tamoguṇa'', ''rajoguṇa'', ''sattvaguṇa''. So we judge the whole world through the ''guṇas'', and it also reflects us. That is why the world is the greatest aid. It helps us to find out who we are. If we observe fully awake, fully conscious, fully aware, and try to analyse – why did I react to this person in this way? Why did I react to that other event in another way? How can I retain my happiness? Because these continuous reactions make me go up and down. So that reflecting process is a great improvement in spiritual life.

Most people, unfortunately, are like blind people – or they do some ''japam'', they visit some holy places, they worship regularly, they study scriptures regularly, but they are what we call, in ''Vedānta'', the six enemies – ''kāma'', ''krodha'', ''lobha'', ''moha'', ''mada'', ''mātsarya'' – lust, anger, greed, envy, arrogance, jealousy. If these do not become lesser and lesser, then there is something seriously wrong with us. On the contrary, a person becomes more selfless, more and more unselfish. He is affected less and less by the events that happen – and which must happen inevitably according to one's ''karmaphala'' in this life. So this is how man progresses.
==The Call of the Upaniṣads==
When a person gets a terrible blow – it is “Awake! Arise! And stop not till the goal is reached” – ''uttiṣṭhata jāgrata''. Then the ''Upaniṣad'' continues: ''prāpya varān nibodhata'' – “Oh, I am ignorant; I have to learn a lot of things. So let me approach somebody” – just like Gārgya approached Ajātaśatru. First he thought “I know everything”; then he understood “I know nothing”; then he became nothing. Then humility had come – humility means to think “I am nothing”. And then he approached Ajātaśatru – ''prāpya varān nibodhata''. And then Ajātaśatru recognised the sincerity of the student – he is a fit student, made him fit actually – and now he is teaching the final truth.
==The Withdrawal from the External World==
So when this ''jīvātman'' withdraws from the external world, he identifies with his own thoughts – all the impressions gathered from the waking state, not only in this life but ''janma janmāntara'' – life after life, millions of lives together. Then he starts analysing himself. He becomes much freer, more happy – no doubt about it. And Swami Vivekananda also sings that Tulsīdās beautiful song: ''jāgi, tyāgi, moha tā anurāga śrīhare'' – “Become awake (''jāgi''), give up this egotism (''tyāgi''), and develop intense love for ''Śrīhari''” – ''Śrīhari'' means ''Brahman'', ''Saguṇa Brahma''. Rāma is both ''Saguṇa Brahma'' as well as ''Nirguṇa Brahma'' – no doubt about it.
==Why the Sleeping Man Did Not Wake Easily==
So this is the process Ajātaśatru had adopted. By calling names, he said: “This person is not in the waking state.” By gently touching and shaking, “This person is not in the dream state.” Then the only state he could be is the deep sleep state. In that deep sleep state, it takes time because the person is blissful. Why does the person take such a long time? Because if a person is suffering, it is very easy to wake him up – he is already almost awake, because suffering makes a person remove himself from happiness. Happiness means complete absorption, complete concentration, oneness with ''Brahman'' – though it is a temporary phenomenon. All dualities have disappeared; the mind is not there. So he does not want to easily come out of that state. Who wants to be separated from happiness? None of us. Separate a child from its favourite toy when it is playing with that toy; separate a young person from his beloved wife; separate a greedy merchant from his accumulated money – because these are the venues of getting more happiness, mistakenly though. So a person does not want to be removed from happiness. Every person is eager to be removed from suffering, but this person is in greatest bliss.

That is why his body does not work, sense organs do not work, the mind also does not work. That is why calling by name, sounds, touching gently – nothing works. Nobody wants to be separated from ''Ānanda''. It is the same condition when we are in deep sleep – it is not easy to wake us up because we are unwilling to be woken up; nobody wants to be separated from ''Ānanda''. And ''Ānanda'' is our own nature, and this is the highest truth. Our nature is ''Ānanda'', ''Sat-Cit-Ānanda'', and we never want to be separated from that ''Ānanda''. The whole life is a quest for regaining this fullness – unbroken happiness, which is called ''satyam jñānam anantam brahma''. That infinite bliss transcends past, present, and future, both dualities and individuality. Nobody wants to be separated from there.
==Samādhi and the Unwillingness to Return==
That is why Śrī Rāmakṛṣṇa says: when a person enters into ''samādhi'', most people do not want to come back because they never found such great bliss in their lives. The word “bliss” is a very special word; it should not be misplaced by using words like “happiness”, “satisfaction”, “pleasure”, “joy”, etc. This is a unique word – bliss, which is called ''ānanda''. Even the ''ānandamaya kośa'' is only limited happiness because it changes. Why is it limited? Because it changes. So ''ānandamaya kośa'' is equated with deep sleep because there is nothing but ''ānanda'' – there is not even that separate knowledge: “I am the knower and this is something to be known.” Those divisions are completely overcome in that state.

But there is a mysterious ''karma'' which brings us down with a thud – like a mongoose whose tail is tied with a brick and suddenly falls to the ground even though it does not want to come down. We all fall down. So we are moving from waking to dream to dreamless, again to waking – and this ''brahmacakra'', this wheel of ''Brahman'', is continuing. Until we wake up and know who we are, this will continue.
==Conclusion==
So Gārgya, being a fit disciple endowed with that keenness like Naciketā, must have understood it. In our future classes, we will briefly discuss the other ''Brāhmaṇas''. But this is the essence. So if you understand what we discussed yesterday and also today, you will understand the essence of this Ajātaśatru‑Gārgya dialogue.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.15-20 Lecture 50 on 12 July 2026

2026-07-13T04:50:02Z

Bhama: Created page with "Full Transcript (Not Corrected) == Opening Invocation == ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः. ''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ. ॐ पूर्णमदः पूर्ण..."

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

==Invocation==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः |

Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ, pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ |

ओं पूर्ण॒मदः॒ पूर्ण॒मिदं॒ पूर्णा॒त्पूर्ण॒मुद॒च्यते | पूर्ण॒स्य पूर्ण॒ मादाय पूर्ण॒मेवावशि॒ष्यते || ओं ― शान्तिः॒ शान्तिः॒ शान्तिः॑ हरिः ओं

Oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate | pūrṇasya pūrṇaṃ mādāya pūrṇamevāvaśiṣyate || Oṃ ― śāntiḥ śāntiḥ śāntiḥ hariḥ oṃ

Om. That Brahman is infinite, and this universe is also infinite. This infinite universe has come out of that infinite Brahman. Even then, that Infinite Brahman remains as the Infinite Brahman alone. Om! Peace! Peace! Peace be unto all!
==Introduction: The Nearest Example – Deep Sleep==
We have seen how Ajātaśatru wanted to teach about the supreme reality to his apt disciple Gārgya, and the nearest human example to understand the real nature of ''Brahman'' – it is not exactly the real nature of ''Brahman'', but the nearest example – is deep sleep. As we have seen, in deep sleep, one special power of ignorance called ''vikṣepa śakti'' totally disappears.

So we have seen this story: Ajātaśatru takes Gārgya by hand and then goes to a sleeping man. First he calls him, then he touches him mildly, then he shakes him violently, and then only the man woke up – and that is all the incident. But the lessons to be derived from that incident are these.
==The Three States and Their Characteristics==
First of all, when the person is addressed by some words, titles – “O Rāma”, “O Kṛṣṇa” – if the person is in the waking state (and that is the characteristic of the waking state), if somebody says “I am awake” but does not hear his name being repeatedly called, then he is not really awake. Every waking person is completely conscious of his sense organs, his body, and the world, and immediately he should respond. But this man did not respond.

Then he shook him mildly, which indicates he was not even in the dream state – not only was he not in the waking state. Why? Because the dream is also very near to the waking state. In both waking and dream, the two distracting and covering powers of ''Māyā'' – ''āvaraṇa śakti'' (covering of our true nature) and ''vikṣepa śakti'' (making us think reality is something else) – are active. We have two obstacle courses to run. In deep sleep, where the person is not aware of the world, therefore he is not in the waking state, and therefore his sense organs do not work. In the dream state, subtle sense organs do work, but mild shaking did not wake him up.

Then Ajātaśatru violently shook him, and by that the deep sleep was broken, and the man woke up. So that third state is the state which is going to be described. It is not to say that the description of the third state (''suṣupti'') is equivalent to the truth of ''Brahman''; but it is the nearest.
===Why Deep Sleep Is the Nearest===
How is it nearest? First of all, there is no duality – the person does not feel duality. Secondly, his ''saṃskāras'' do not actually work. Thirdly, a person is absorbed nearest to ''Brahman'' – he is absorbed in that warm presence of ''Brahman'', which is his own nature. That is to say, it is my nature, your nature, everybody's nature – even the nature of what we call inert matter, a stone, etc.

Many times we unconsciously use the examples of rivers and forests. From the Western point of view, that is accepted – they are all inert. But even if you say it is a forest, it is not inert – every plant is alive, every microbe is alive. But when it comes to rivers, to stars, to stones, then they are considered inert. That is why our spiritual understanding has to be really improved. Why? Because what is outside – what is called creation – our mind, associated with ''cidābhāsa'' (reflected consciousness), divides the whole universe into two categories: the living and the non‑living, the organic and the inorganic. But that is not the truth. A stone is not an inert thing; a stone is perceived by us as an inert matter by our mind. It is our division – the mischief of our mind. But truly speaking, everything in this universe is absolutely alive.

Suppose a human being is analysed: first this is the body, then these are the atoms, then these are the particles, then these are the pockets of energy. So human language and understanding must come to an end. Naming something as “the ultimate material out of which the whole creation has come” – that is all what we call the thought processes that take place in our mind. How do we know that what I am stating is the truth? Because in the eyes of a ''jñānī'' of ''Brahman'', like Ramana Maharshi, like Śrī Rāmakṛṣṇa, they see everything as alive. Even a speck of dust is most sacred. In order to inculcate that tremendous spiritual truth into our muddy brains, they say: when you see your mother, your father, take the dust off their feet – so as soon as the dust is associated with them, it becomes alive. Of course, no need to say about one's own Guru.
===The Living Presence in All Forms===
A stone, when it is shaped in the form of a ''devatā'', immediately becomes alive; a ''yantra'' – a diagram – immediately becomes alive. So you see, when a devotee of Śiva or Viṣṇu meditates upon a ''Śivaliṅga'' or a ''Śālagrāma'', it is not an inert piece of stone, but really Nārāyaṇa or Śiva assuming those very particular formations. So where is the truth? This truth which we are speaking now has been taught by Swami Vivekananda to an ignorant king in Rajasthan. The king was audacious enough to ask Swamiji: “We should not worship idols.” The same problem came also with M, the chronicler of the ''Gospel of Śrī Rāmakṛṣṇa''. Rāmakṛṣṇa asked him, and in reply he said: “I do not believe in image worship.” In fact, he was daring enough to say that people should be told not to worship idols and images. These people – who not only do not understand, but think they understand and go on preaching – are called iconoclasts, breakers of images. Why so many Muslim kings? Even today, Islam does not believe in images.

Śrī Rāmakṛṣṇa removed that wrong notion and said: “Why? It is the Divine Mother. Why do we say it is a lifeless being? Anything that is existing – ''sat'' – a stone is, a tree is – whatever of which we can say 'it is'. And only when it is, it is experienceable.” Whenever we look at a tree, what is the first thing we experience? If I ask you, “Look at that, what is that you see?” you say, “I see a tree.” But you are placing the words wrongly. You should say: “I see an existent tree. I see an existent house. I see an existent man.” A tree is, a man is, a stone is, a river is – that ''is'' is called ''sat'', and that is the greatest truth.

And is it single, or is it always associated with ''cit''? According to ''Vedānta'', ''Brahman'' is called ''Sat-Cit-Ānanda'', and these are not three separate things – wherever there is one, the other two will also be there invariably. But we do not see it. If you do not understand something, it does not mean your understanding is the right understanding. When a person advances spiritually, the same person first perceives ''Brahman''. How does he perceive? In the form of “this is existent, this is existence”. As soon as he understands this is existence, he does not separate it as conscious or blissful – he says it is nothing but ''Brahman''. So a piece of stone is ''Brahman'', a tree is ''Brahman'' – both living and non‑living, whatever exists – and ''ekam sat''.

We have analysed this in the ''Chāndogya Upaniṣad'' in the sixth chapter beginning itself: ''sadeva somya idam agra āsīt ekameva advitīyam''. Wherever we perceive existence, we have to perceive consciousness – not little but full. But we never perceive full consciousness – either in the waking state, or in the dream state, or even in the deep sleep state. Only a knower of ''Brahman'' perceives one hundred percent ''Sat'', one hundred percent ''Cit'', one hundred percent ''Ānanda'' – but it is only after obtaining the vision of ''Brahman'', becoming one with ''Brahman''.
==Concentration, Meditation, and Samādhi==
Every time we concentrate upon something, it is truly speaking, trying to become one with the object of our thought. We become one with that thought. The destruction of duality is called concentration. When concentration deepens, it is called meditation. When meditation deepens, it is called ''samādhi'' – so it is a gradual progress. Only a ''jñānī'' of ''Brahman'' does not see anything except ''Brahman''. ''Brahman'' means ''Sat-Cit-Ānanda''.

What is it that we share with the ''jñānī'' of ''Brahman''? Whereas a ''jñānī'' of ''Brahman'' sees ''Sat-Cit-Ānanda'' as an indivisible whole – one without a second – we divide it and say: “''Sat'' with ''cit''” and “without ''cit''” – with consciousness and without consciousness. And consciousness in our vision is invariably associated with ''prāṇa''. So that which is living and that which is non‑living – both are existing. A stone exists but without life. But Swami Vivekananda questions this because he is aware of ''Brahman'': “Where do you draw a line and say 'this is living' and 'this is non‑living'?” So everything is ''Brahman''.

But what the real nature of ''Brahman'' could be – that is beautifully analysed through this deep‑sleep example.
==The Deep Sleep State as Equalising All==
As I was mentioning, you can see that Ajātaśatru wanted to find out: when we are in the waking state, our mind is scattered terribly – every second our mind is drifting from one object to another, which means from one thought of the object to another thought of another object – and there ''tamoguṇa'' (ignorance) is very thick. Whereas when we enter into the dream state, it is vastly expanded. We feel that we are the masters of time, albeit unconsciously. We can be anywhere with only a thought: “I am here in Vārāṇasī” – that is a thought. “I am on the planet Mars” – that is another thought. How much time does it take for this mind to traverse between “I am here” and “I am on Mars”? Not even a twinkling of a second. A man can be anything he wants.

But that is not all. When two people enter into deep sleep – here the example given is a ''kumāra'' (a small baby), a ''mahārāja'' (an emperor of a vast empire), and a ''mahābrāhmaṇa'' (a great learned Brāhmaṇa) – when they enter, they attain equal status. There is no difference at all. A Brāhmaṇa does not think “I am a Brāhmaṇa; this person is only a king; and this child is only an ignorant child.” No, because there is no duality – ''ekam sat'' – there is only one pure, unbroken awareness of existence. Existence also becomes one – ''anantam'' – infinite existence, infinite consciousness, infinite bliss.

So as long as a person is in the deep sleep state, there is no difference. “This is a tiger; it has come to eat me up” – no. Even if a person is caught by a tiger and it is slowly licking the person's body, the person is in great bliss because “this is me and this is the tiger” – that differentiation, that separateness, is completely vanished. And along with the vanishment of duality, all the effects of duality become completely erased. This is a marvellous thing that happens.

A poor man sleeps, a rich man sleeps, an old man, a small baby, an animal, a mosquito, a tree – do trees sleep? Definitely they sleep. Wherever there is life, there is action. Life means action; ''prāṇa'' means activity. And where there is action, there is exhaustion. Where there is exhaustion, trees also rest. That is why Hindus believe that you should not do anything to any plant at night; whatever you want to do, do it only at daytime.
==Developing Spiritual Qualities==
This is what Ajātaśatru wanted to convey. I am taking time because this is the most sublime subject. For that, we have to develop certain spiritual qualities. As we go on developing these qualities, a person develops that special spiritual outlook of looking upon dualities – heat and cold, honour and dishonour, gain and loss, victory and defeat, happiness and unhappiness – and converts everything into one unbroken, pure bliss. And that is what all of us do when we enter into the deep sleep state. Even the person who is about to be executed – electrocuted – the moment he enters into deep sleep, he is absolutely free from any type of this thing. Not only that – not only is he free from dualities and unhappiness, he is full of bliss until he wakes up. What a marvellous gift the Divine Creator has bestowed upon us! That is why a baby is so blissful – until we teach it, until its own ''saṃskāras'' wake up, then it becomes so lovely.

So these are spiritual qualities. What is a spiritual quality? That capability to perceive everything not as reality, but perceiving everything as divine, accepting everything as divine, which leads this person to unbroken bliss. That is the purpose of developing these qualities. And who does not want it? Everybody wants only unbroken bliss, but due to Mahāmāyā – the power of illusion, ignorance – we are running like a musk deer which runs after its own fragrance coming from its own navel, thinking it is coming from somewhere else. Śrī Rāmakṛṣṇa illustrates through the example of a camel or a dog worrying a bone, etc.
==The Zen Story – A Living Example==
When a person attains to this state, one living example – both I think are living examples – one is a Zen story. Zen Buddhism is nothing but ''Dhyāna'' Buddhism. The word ''dhyāna'' (meditation) has become corrupted when it went to Japan through China – then it became ''Zen''. That is why it is called Zen Buddhism. There were great enlightened monks in this tradition, and their stories are marvellous.

So there was a Zen master. He could live anywhere; wherever he lived was only ''Brahma Loka'' – we can say that – but even I would say ''Brahmananda Loka'', not even ''Brahma Loka''. So a Zen master was living a pure life; his necessities were very little. In that village, there was an unmarried girl who became pregnant. When her parents questioned her, she confessed it was this Zen monk who was the father of the child. The whole villagers, who had been revering him as a great man, forgot the whole lot, came and beat him, abused him, and told him: “This is your baby; you will have to take care.” So when the girl gave birth to the baby, they brought it and said: “You look after it; we do not want anything to do with this illegitimate child.” Smilingly, with the most peaceful and joyful smile, the Zen master took it upon himself. He started bringing some milk and started looking after the baby as if it were his own baby.

Somehow, after some days, the girl could not stand her own deception. She confessed: “I falsely accused this monk. It is actually the neighbouring youth who is the real father of the baby, but in order to escape, I named this helpless monk.” The villagers understood. Immediately they came down, profusely apologised to him, and then they asked for the baby back. Cheerfully, the Zen master handed it over with the same smile with which he received it. There was not a bit of pain, regret, or accusation – nothing was there. What a marvellous story! Such inspiring stories are why reading the lives of great saints is very much wanted. That was the story I promised to tell you.
==Knowledge Proceeds from the Known==
Now let us proceed. Through this small story, this ''Bṛhadāraṇyaka Upaniṣad'' – or rather ''Vedānta'' philosophy, through this dialogue between Ajātaśatru and Gārgya – specifically focuses on the nature of the ''jīvātman''. What is the nature of the ''jīvātman''? Because always knowledge proceeds from the known to the more known. I mentioned this. These are profound truths.

Suppose you go to an island where the people never knew what is called “sweet”, but they are accustomed to a kind of vegetable that grows there which is bitter, like bitter gourd. Even this bitter gourd has different types of bitterness – much less bitterness and most bitterness when it is fully ripe, etc. If you want to convey to that person what “sweet” really is like, you cannot – any amount of description is not going to help. You have to convey the knowledge through what he already knows. That means you expand his already existing pool of knowledge. So you bring some of these bitter fruits at various stages of their development and then ask: “Which one do you prefer to eat?” (because they have to eat). Any person prefers “I prefer this – it is tasty.” Of course, anything that is eaten day after day becomes tasty only. There is a beautiful saying in Bengali: ''khete khete bhālōi lakṣī'' – as I go on eating, it is tasting better and better. That is our stupid psychology – whatever food we are accustomed to, that alone we think is the greatest food on earth. A baby does not know all these things until we teach them.

That is why I give an illustration. Suppose there is a Bengali baby who is taken to South India into a pure South Indian family and is accustomed to all the South Indian dishes, and grows up. One day he is brought back to Bengal and given Bengali dishes to taste. His face becomes a little bit – not sour – “What type of food is this?” Because we think whatever I am accustomed to is best, and my mother is the greatest cook. Anyway, this is child psychology – we are what our habits are. That is why ''saṃskāra'' is also called habit.
===Higher Knowledge through Lower Knowledge===
Now coming back – so this person who says “this is the least bit of bitterness” – now you see, people like it. They prefer, if you present different maturing bitter fruits, everybody rushes only to that type of fruit which is much less bitter. And much less bitter is the sweetest according to them. Now you see, you are getting so much joy. “Now there is a sweet which will be a thousandfold more sweet than this” – how do you convince him? Because he understands there must be something which is much better than what we know here. But even then, that knowledge will be only a guess knowledge – intellectual knowledge, but not existential knowledge. So if you can bring a sweet fruit like a sweet mango and present it to him, then he understands: “Oh, this is what you are talking about.”

So what is the important point I wanted to bring to your notice and make you understand and remember – that is very wonderful: higher knowledge is possible only through lower knowledge. That is why ''Karma Kāṇḍa'' is the lower knowledge, and with the help of ''Karma Kāṇḍa'', if it is done sincerely and properly, a man attains to the highest happiness. Every higher ''loka'' is a higher degree of happiness, and it is experienced by the mind as such. I am just making it a little bit light: if somebody is taken to ''Brahma Loka'' and he is worried about his stock market, which he came before going to ''Brahma Loka'', he thought that the stock value is going to crash – so many pundits had foretold – even if that person goes to ''Brahma Loka'' and starts worrying about his stock price, then ease in ''Brahma Loka'' or ease in the stock market world? We have to understand it is the state of mind. So higher knowledge always associates higher knowledge with higher joy and less grief, and that should give a long food for our thought.
==The Three States of the Jīvātman==
Coming back, there are three states of every ''jīvātman'': the waking, the dream, and deep sleep. What is wrong with this waking state and dream state? The thickness of ignorance is greatest in the waking state, much less in the dream, and far less in the deep sleep state. Once a person is given – what is the cause of this incomparable bliss? Then we come to know, or the teacher explains, then we come to know. Intelligent persons come to know by their own thinking because they have attained purity or intuition. As a swami used to say jokingly: “Until we develop intuition, we have to be ''in tuition''” – we have to accept a scripture, a guru – somebody who through their experience can teach us better.

So in the waking state, the ''cidābhāsa'' (reflected consciousness) first becomes associated with the mind, then it becomes slowly associated with the sense organs, and these sense organs go out and take impressions like dental impressions, and then present them to the mind. The mind analyses them and creates pieces of knowledge which we call ''citta vṛttis''. We know all about the external world only through these ''citta vṛttis'' – we actually do not know anything about the external world. It is like watching a football match or a cricket match on a monitor – however big the monitor, first you are aware of the screen, then you forget everything and you are cheering, shouting, dancing, or getting depressed according to the goals achieved by your favourite team or the team you do not support. But for the time being, we forget – even though a little bit we are conscious that I am watching what is happening elsewhere reflected on this monitor.

If you can take and study this example: our mind is that monitor; our sense organs are the channels fed through different wires; and then we, as if, are sitting there. This is what Śaṅkarācārya has written beautifully in his ''Dakṣiṇāmūrti Stotram'' at the very beginning itself: ''viśvaṃ darpaṇa dṛśyamāna nagarī tulyaṃ nijāntargatam'' – the whole universe that we experience is like a man sitting near a window, and outside the window there is a ninety‑degree reflecting, beautiful mirror, and he is watching the whole external world as reflected in that mirror. This is the greatest truth. We do not know even the person – even if you think somebody is sitting next to me, I do not know anything about that person except what thoughts I produce about that person. Is that all? Now, even when I see my own body, I will not know anything about my body – only the thoughts about my body that my mind has gathered – even though it says “I am the body”, feels “I am the body”, it is only thoughts. That is why mind alone is the cause of both happiness and unhappiness, of bondage and liberation, of good and evil. Everything depends upon the mind.
===The Three Guṇas===
Mind itself is the greatest Mahāmāyā, consisting of the three ''guṇas'' – ''sattva'', ''rajas'', and ''tamas''. The more the ''sattvaguṇa'', or the more the ''tamoguṇa'', our wrong knowledge is more – that is like cleaning the mirror. As we go on cleaning our mind, it becomes better and better, cleaner and cleaner, purer and purer; then we understand the truth much better. This subject is beautifully discussed both in the fourteenth, seventeenth, and eighteenth chapters of the ''Bhagavad Gītā''.
==The Names of the Jīva in the Three States==
So this is what Ajātaśatru really wanted to teach – what is the ''jīva''<nowiki>'</nowiki>s nature when the ''jīva'' is associated with the waking state, and then he acquires a name. He is called ''Viśva'' – or he is called “Waker” – “I am a waker.” Then his knowledge of himself – because the whole world – here I am going to tell you the greatest truth: the world is like a mirror, and what reflection we get from the mirror depends upon what type of ''guṇa'' – ''tamoguṇa'', ''rajoguṇa'', ''sattvaguṇa''. So we judge the whole world through the ''guṇas'', and it also reflects us. That is why the world is the greatest aid. It helps us to find out who we are. If we observe fully awake, fully conscious, fully aware, and try to analyse – why did I react to this person in this way? Why did I react to that other event in another way? How can I retain my happiness? Because these continuous reactions make me go up and down. So that reflecting process is a great improvement in spiritual life.

Most people, unfortunately, are like blind people – or they do some ''japam'', they visit some holy places, they worship regularly, they study scriptures regularly, but they are what we call, in ''Vedānta'', the six enemies – ''kāma'', ''krodha'', ''lobha'', ''moha'', ''mada'', ''mātsarya'' – lust, anger, greed, envy, arrogance, jealousy. If these do not become lesser and lesser, then there is something seriously wrong with us. On the contrary, a person becomes more selfless, more and more unselfish. He is affected less and less by the events that happen – and which must happen inevitably according to one's ''karmaphala'' in this life. So this is how man progresses.
==The Call of the Upaniṣads==
When a person gets a terrible blow – it is “Awake! Arise! And stop not till the goal is reached” – ''uttiṣṭhata jāgrata''. Then the ''Upaniṣad'' continues: ''prāpya varān nibodhata'' – “Oh, I am ignorant; I have to learn a lot of things. So let me approach somebody” – just like Gārgya approached Ajātaśatru. First he thought “I know everything”; then he understood “I know nothing”; then he became nothing. Then humility had come – humility means to think “I am nothing”. And then he approached Ajātaśatru – ''prāpya varān nibodhata''. And then Ajātaśatru recognised the sincerity of the student – he is a fit student, made him fit actually – and now he is teaching the final truth.
==The Withdrawal from the External World==
So when this ''jīvātman'' withdraws from the external world, he identifies with his own thoughts – all the impressions gathered from the waking state, not only in this life but ''janma janmāntara'' – life after life, millions of lives together. Then he starts analysing himself. He becomes much freer, more happy – no doubt about it. And Swami Vivekananda also sings that Tulsīdās beautiful song: ''jāgi, tyāgi, moha tā anurāga śrīhare'' – “Become awake (''jāgi''), give up this egotism (''tyāgi''), and develop intense love for ''Śrīhari''” – ''Śrīhari'' means ''Brahman'', ''Saguṇa Brahma''. Rāma is both ''Saguṇa Brahma'' as well as ''Nirguṇa Brahma'' – no doubt about it.
==Why the Sleeping Man Did Not Wake Easily==
So this is the process Ajātaśatru had adopted. By calling names, he said: “This person is not in the waking state.” By gently touching and shaking, “This person is not in the dream state.” Then the only state he could be is the deep sleep state. In that deep sleep state, it takes time because the person is blissful. Why does the person take such a long time? Because if a person is suffering, it is very easy to wake him up – he is already almost awake, because suffering makes a person remove himself from happiness. Happiness means complete absorption, complete concentration, oneness with ''Brahman'' – though it is a temporary phenomenon. All dualities have disappeared; the mind is not there. So he does not want to easily come out of that state. Who wants to be separated from happiness? None of us. Separate a child from its favourite toy when it is playing with that toy; separate a young person from his beloved wife; separate a greedy merchant from his accumulated money – because these are the venues of getting more happiness, mistakenly though. So a person does not want to be removed from happiness. Every person is eager to be removed from suffering, but this person is in greatest bliss.

That is why his body does not work, sense organs do not work, the mind also does not work. That is why calling by name, sounds, touching gently – nothing works. Nobody wants to be separated from ''Ānanda''. It is the same condition when we are in deep sleep – it is not easy to wake us up because we are unwilling to be woken up; nobody wants to be separated from ''Ānanda''. And ''Ānanda'' is our own nature, and this is the highest truth. Our nature is ''Ānanda'', ''Sat-Cit-Ānanda'', and we never want to be separated from that ''Ānanda''. The whole life is a quest for regaining this fullness – unbroken happiness, which is called ''satyam jñānam anantam brahma''. That infinite bliss transcends past, present, and future, both dualities and individuality. Nobody wants to be separated from there.
==Samādhi and the Unwillingness to Return==
That is why Śrī Rāmakṛṣṇa says: when a person enters into ''samādhi'', most people do not want to come back because they never found such great bliss in their lives. The word “bliss” is a very special word; it should not be misplaced by using words like “happiness”, “satisfaction”, “pleasure”, “joy”, etc. This is a unique word – bliss, which is called ''ānanda''. Even the ''ānandamaya kośa'' is only limited happiness because it changes. Why is it limited? Because it changes. So ''ānandamaya kośa'' is equated with deep sleep because there is nothing but ''ānanda'' – there is not even that separate knowledge: “I am the knower and this is something to be known.” Those divisions are completely overcome in that state.

But there is a mysterious ''karma'' which brings us down with a thud – like a mongoose whose tail is tied with a brick and suddenly falls to the ground even though it does not want to come down. We all fall down. So we are moving from waking to dream to dreamless, again to waking – and this ''brahmacakra'', this wheel of ''Brahman'', is continuing. Until we wake up and know who we are, this will continue.
==Conclusion==
So Gārgya, being a fit disciple endowed with that keenness like Naciketā, must have understood it. In our future classes, we will briefly discuss the other ''Brāhmaṇas''. But this is the essence. So if you understand what we discussed yesterday and also today, you will understand the essence of this Ajātaśatru‑Gārgya dialogue.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.9-13 Lecture 47 on 04 July 2026

2026-07-13T04:48:33Z

Bhama:

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.
== Introduction: Review of the Upāsanas==
In our last class, we have been studying different upāsanas—contemplations—which first Gārgya wanted to confess: "I contemplate Hiraṇyagarbha in this form." And Ajātaśatru said: "That is fine, but you should also add some more qualities and contemplate." And that was what, we guess, Gārgya was doing. So we have discussed some of them. So just to recollect one or two.
==The Eighth Upāsana: Ādarśa (Mirror)==
So from what is this upāsana? "I contemplate—I will do upāsana—considering Hiraṇyagarbha as a mirror." So Hiraṇyagarbha is a mirror. Who is Hiraṇyagarbha? Who is consciousness? That consciousness—Saguṇa Brahma's consciousness—is manifesting within each one of us. So when I am thinking, that consciousness is inseparably united with our thoughts. Otherwise, the mind will not function; the mind will not know "I am thinking" because the mind is completely inert—''jaḍa''. When that consciousness, which is mixed up with the mind, is extended to the body—body means sense organs, every sense organ—for example, the eye thinks "I am able to see," not understanding that the eye is only merely a window. It has no capacity to see unless consciousness from within makes it, gives it the ability to see, and consciousness from outside makes it capable of seeing in the form of giving the light. So there should be light, and there should also be consciousness behind each of the sense organs. And all the sense organs combined together are called ''prāṇa''.
===The Mirror Analogy===
So first contemplate: what happens when we look into a mirror? We see our reflection. What type of reflection? If the mirror is full of dust, the reflection is distorted. If the mirror has less dust, it is still more clean; then as it becomes more and more pure, we see ourselves also. That means we see our own reflection also as it is, without any distortion.
===Chidābhāsa===
So what happens? That Hiraṇyagarbha really reflects through each one of our body and mind, even through Suṣupti—the waking state, the dream state, and the deep sleep state. In all these states, what makes these states possible is that reflected consciousness called ''cidābhāsa''.
===The Reflection and the Original===
Now, just as when we look into a clean mirror, we see ourselves—but supposing I have put on a green dress. How do I see myself in the reflection? As dressed in green. So if I have got a monkey face, I see the reflection of a monkey. That means even though the mirror is absolutely impartial, depending upon who is standing in front of it, it accurately reflects.
===The Hindi Song===
That is why there is a beautiful Hindi song—even though it is a cinema song, it is extraordinarily philosophical. What does the song say? ''Manā dara-paṇo kahalāye''—"The mind is like a mirror." Very beautiful, and most beautifully sung by, I think, Lata Mangeshkar's sister. So the mind reflects—the mirror reflects. Not only should it be pure, but the object in front of the mirror must also be the original face. So otherwise, we see only our reflection. If you are smiling, a smiling reflection; if you are frowning, a frowning reflection, and we become identified with that.
===The Result of This Meditation===
Therefore, Ajātaśatru teaches Gārgya: "Meditate upon it, and you will understand—as the result of meditation—what happens: you are able to find out your innermost thoughts." This is called ''Rociṣṇu''. It is a Sanskrit word. ''Rociṣṇu'' means clear, shining—''svaccha-svabhāvaḥ'', ''śuddha-svabhāvaḥ''—pure reflection. So as the upāsaka's mind becomes pure, then it reflects. If he is a good person, he will understand: "I am a good person." If a person is evil, that also the mirror will not lie; it will tell the correct thing.
===Awareness of Thoughts===
And in spiritual practice, the first thing is we must know where we are. We must know what type of qualities we have, what type of personality we are cherishing—we have developed through our ''saṃskāras''. That is what Swami Yatiswarananda Mahārāj used to say: "Find out always—be aware what thoughts are arising. Once you are aware, you will be able to understand whether you are having good thoughts—you are a good man—or impure thoughts—you are an impure person." It does not matter. Even if you are an impure person, the first progress in spiritual life is to be aware: "I have so many impure thoughts."
===I Am Not My Thoughts===
But one point we have to keep in mind: I am not my thoughts. My thoughts are only temporary things. They can be changed. In fact, they are changing all the time. So a sinner can become a great saint. The greater a person, the more that person becomes aware. And when we have concentration, concentration is one means of finding out what obstructive thoughts are obscuring our achieving the goal we set for ourselves. So this is called ''Rociṣṇu'', and in simple words, what I would say is: "Observe your thoughts, and then take action depending upon what type of thoughts are arising most of the time."
==The Ninth Upāsana: Yantam Paścāt Śabdaḥ==
So we move on to the ninth upāsana: ''Yantam Paścāt Śabdaḥ''. What it really means is: when a person is running for whatever reason, he soon becomes breathing heavily—frequent breath, deeper breath—and a peculiar sound emanates. Because ''yantam'' means one who is running fast; ''paścāt'' means after a few feet, he starts having trouble breathing in. Breathing in means oxygen, and that oxygen converts itself into energy. That energy is consumed by the act of running. So I need more oxygen; I try to get more oxygen through frequent breathing, faster breathing, and then it emanates a particular sound.
===The Upāsana on Gasping===
And this is one upāsana: the sound of gasping which comes from a running person. So when it comes, you meditate upon it. What is this particular thing? Gasping comes because the person understands: "If I do not take ''prāṇa-vāyu''—oxygen—my ''prāṇa'', my life, is in danger. There is something that is reducing the quality of my ''prāṇa'', my life energy." So Hiraṇyagarbha is nothing but full of life. Life is called ''āyu''. So when a person meditates upon it, he gets more than sufficient oxygen. That means that person will have a long, healthy life, which of course is very important for all of us because we have so many ambitions, and nobody wants to die midway. But it can help us if we can really get not only a long but healthy life.
===Prāṇāyāma===
And that is why ''prāṇāyāma'' is connected here. ''Prāṇāyāma'' really helps us to maintain a long and healthy life, and ''prāṇāyāma'' is nothing but regulating how we breathe in and breathe out. So this is one upāsana, and it is connected to Hiraṇyagarbha because Vāyudevatā—Vāyu means oxygen, the God of oxygen—is one manifestation of Hiraṇyagarbha, Saguṇa Brahma. So if we can meditate, automatically we get the result of ''prāṇāyāma''—beautiful ''prāṇāyāma'', great ''prāṇāyāma'' as a result. Our appetite becomes stronger; our capacity to enjoy Sāttvika food becomes greater. So in every way, our life becomes longer.
==The Tenth Upāsana: Dik (Directions)==
Then we enter into the tenth upāsana. Here the directions are taken for upāsana. What are directions? They are called ''dik''—the east, the west, the south, the north, and in between. So according to the Hindu calendar, eight directions are there. So all these are manifestations—thoughts on space. Really, in space, there is no east or west. These are all human conventions. When I see the sun rising, we decided to call it the east. When it sets—the direction in which it sets—we decided to call it the west. And so wherever we are facing, say for example we are facing towards the east—so my front direction is east, back direction is west, right direction is the Dakṣiṇa-dik, and the left direction is the northern part. These are all human conventions for practical living. Otherwise, if you have to go somewhere, you have to find out from where you are standing in which direction you have to go: "You go to the east, turn to the north." Even today, the GPS is nothing but purely a human convention. That is all. It all depends upon how the cities are planned, or the roads are planned, buildings are planned, etc.
===The Connection with Space===
So what is the connection here? Hiraṇyagarbha is manifesting as space. Space actually, as we have seen—Ākāśa—is infinite, it is one without a second, it is indivisible, it is uncontaminated. So many qualities are there. But the most important thing is, from the viewpoint of the directions, the east can never be without the west; the south can never be without the east and west; the north cannot be without the east and west. Like that, all the directions—even though for the sake of practical life we divide them—they are always together, one with the other, because space is indivisible.
===The Result: Dvitīyavān===
So what happens when Hiraṇyagarbha is contemplated upon as Ākāśa Devatā? What happens? What is the result? The Upaniṣad tells us we get a peculiar result as a result of this deep contemplation for a long time and becoming—or feeling—our unity with Ākāśa space. What happens? One always becomes ''dvitīyavān''. That is to say, one will never be forced to live alone. Loneliness will not be there, whether there is a person or not. He feels everybody is all around me: "I am not alone." ''Dvitīyavān''.
===The Benefit for Householders===
So if he is a married person, by the grace of Saguṇa Brahma, both husband and wife will live together for a long time. And if children are there, children also will be there as long as I am alive. That means children also will not die so long as I am alive. Many times we see when one of the couple—husband, for example, or wife—dies, very soon the other person cannot tolerate that separation and dies—after six months, three months, one year, or two years, but not for a very long time. What causes the death? "I am without a second"—and who is this person? He is one who is not contemplating upon this space. And therefore he becomes spaceless. So a person who contemplates on Hiraṇyagarbha—remember, these are all Saguṇa Brahma Upāsanas—Ajātaśatru is thus slowly training Gārgya in obtaining the qualifications so that he can take the completely new step from Saguṇa Brahma to Nirguṇa Brahma.
===Always with Company===
So one will always be ''Dvitīyavān''—always there would be somebody or other to give him company, not an enemy, but always somebody who is a well-wisher, who serves him, who supplies him everything. So that is called ''anapagaha''—''na apagaha''—one is never without the company of somebody. That means he will be inseparable from somebody who loves him, whom also this person loves. That means he will never suffer from that peculiar psychological condition called loneliness.
===The Scriptural Statement===
''Sa ya etam evam upāste dvitīyavān bhavati nāsya gaṇāś chidyate.''

So what is the result? So whoever contemplates—if a guru contemplates, there will be disciples to serve him. And if a ''gṛhastha''—a householder, a married person—if a wife contemplates, then by the virtue of her upāsana, the husband also will not leave her, and they will be both very loving. Otherwise, "we are together but always quarrelling"—that is not going to be helpful. But it would be a very satisfactory, joyful life. So without any loneliness—that is the result of contemplating upon the directions which are nothing but Ākāśa.
==The Eleventh Upāsana: Chāyā (Shadow)==
Then we enter into the eleventh upāsana. This is called ''Chāyā''. ''Chāyā'' means shadow. So ''Chāyā''—Hiraṇyagarbha as ''Chāyā''. What is ''chāyā''? Whenever you walk in light, there inevitably follows your shadow. Now, what is it that follows us? Our ''karmaphala''. Wherever we go, it follows us. ''Karmaphala'' is one which brings us happiness or unhappiness, health or ill-health, life or death. So always where there is life, there would be death. Always. Are you a young person? Then the shadow—that is old age, middle age, old age—the hair becoming grey first and then white. So this is inevitable.
===Death Is Always Shadowing===
Whoever can contemplate Hiraṇyagarbha as ''Chāyā'', what happens?

''Sarvam ha evāsmin loke āyuriti, nainaṃ pūrākālān mṛtyur agacchati.''

Death is always shadowing every one of us, and we are thinking we are going to live a long time.
===The Sufi Story===
It is a beautiful story—a Sufi story. There was a great Sufi. One day a young prince went to meet him in some other place. So suddenly he started shivering because he saw Death approaching. You know Death is symbolized like a black shadowy figure with a sickle in hand, etc. So the man understood: "I am going to die." But Death also became shocked, surprised. As soon as this young prince saw Death in that form, immediately he jumped upon his horse and ran towards Bahrain. Now the Sufi—he had no fear. So he was, of course, surprised. "Why is Death surprised?" Then he asked: "Why were you surprised by seeing this young prince?" And then Death replied: "I am surprised because I have an appointment with him in Bahrain. And what is he doing here sixty miles away today?" Now what happened? This young man is going to meet his appointment in Bahrain. Very soon. So death is always shadowing.
===The Song of Sri Ramakrishna===
That is why when Mani Mallik's son died, he came straight from the crematorium, and Śrī Rāmakṛṣṇa broke into a beautiful song:

"Jīb sajo samare" O man - dear—get ready for battle—death has surrounded you; anytime it is going to defeat you."

In fact, there is a very beautiful story which I will tell on some other occasion where Death, then Old Age—all these are wonderful stories. In the Bhāgavatam, we get a person—a nameless person like that. So we will come to that sometime later on.
===The Result of This Upāsana===
He who contemplates upon this ''chāyā''—shadow—as Hiraṇyagarbha, manifestation of Hiraṇyagarbha. Remember: life comes from Hiraṇyagarbha; death also comes from Hiraṇyagarbha. So also babyhood, adolescence, youth, middle age, old age, disease—everything comes only—''ṣaḍ'' vikara we call—we call it sixfold changes. They are all the law of Hiraṇyagarbha only. But whoever meditates upon it, this ''chāyā'' will not come earlier—means ''apāmṛtyu'', that means accidental, premature death will never happen. That means he will live all his time happily.
===The Purpose of Upāsanas===
And if you notice all these contemplations that we have been discussing, we can see clearly that every upāsana not only is purifying the mind of this aspirant, but it is making his life the happiest life without surrounding, without all the paraphernalia of wealth—a palace, beautiful cars, yachts, aeroplane, bank balance, lot of power. No—a person can also attain to all these things and be extraordinarily happy, much more happy, because he is not worried. "God—I am surrendering myself to God." And upāsana is nothing but surrendering to that particular quality. So that is how this person becomes what is called ''niścinta''.
===Yoga-Kṣema===
योगक्षेमं वहाम्यहम्.

''yogakṣemaṃ vahāmyaham.''

So a person who always thinks about God unceasingly and delights in God's name—he is not able to think: "What am I going to eat? Where from food will come? Who will bring it to me?" Like a baby—a baby never thinks. It knows: "My mother is looking after me. That is more than enough for me." ''Śaraṇāgati'' is total dependence upon God. That is all.
===The Full Span of Life===
So ''etam Hiraṇyagarbham chāyā-rūpeṇa evam upāste sarvam āyur evāsmin loke ayate''—so this person lives his full span of life. ''Nainaṃ pūrākālān mṛtyur agacchati''—before his full span of life is exhausted, death will not come. He will not be a prey to untimely death.
===Untimely Death===
In fact, you have to understand—since the topic has come—there is nothing called untimely death. There is only one type of untimely death. That is called suicide. Suicide is ''Mahāpāpa'' according to Hindu scriptures. I think according to every scripture. So this person happily—it depends—"You want to take me, take me." He is not frightened of death, and he is very happy. Why is he happy? Living also he is happy; dying also he is happy. Why is he happy? Because when a baby is happy when he is in deep sleep, completely forgetful of mother, father, everything, but when the baby is awake, he is also very happy. Why? Because the mother is there to take care. So it is like a person living, contemplating upon Hiraṇyagarbha as a shadow. He is like the person who is slowly, steadily progressing towards God.
===The Fate of the Jīvātman===
But suppose death comes. Death means fall of the body. That ''jīvātman'' is not going to die. He will be going to Hiraṇyagarbha because he is contemplating only Hiraṇyagarbha—of course, one aspect of Hiraṇyagarbha. So what is the result he gets? He will never be subjected to what is called untimely death. It will never come. But as I said, everybody's death comes only timely death. Somebody is murdered because of his ''karmaphala''. Somebody, some car hits—that is also because of ''karmaphala''. But there is only one type of death which is called suicide, and that is a great sin. We should never do that because the purpose of committing suicide is "I will escape suffering," but the suffering will not go away until that karma exhausts its result. There would be no relief even if he is born, reborn somewhere. So his unexhausted ''karmaphala'' follows him there also. Only he is postponing it instead of finishing it.
===The Will of God===
So if we are suffering, we have to think it is not somebody, something which is creating it; it is my own ''karmaphala''. This is a fact we have to emphasise again and again—that nobody can make us happy, nothing can make us happy, nothing can make us unhappy, nobody can make us miserable. If we are feeling miserable because we are attributing it to somebody else's agency, now it is only my own ''karmaphala'' coming at the exact right time by the will of God. We have to understand that. That is why in other religions, it is called "the will of God"—"Let Thy will be done." Even Jesus Christ—it is said he was terrified of the crucifixion. So it is said he prayed: "If it is Thy will, let this cup pass away from me." But then he understood: "It is the will of the Father." Then he said: "Let Thy will be done." And that means he accepted: "If it is God's will, it must be for good only."
===Why Did Christ and Sri Ramakrishna Suffer?===
So why did Christ suffer? Why did Śrī Rāmakṛṣṇa suffer? M says—and that is probably the final answer—because it is not the ''karmaphala'' of Śrī Rāmakṛṣṇa or Jesus Christ or Buddha. Because out of infinite compassion, they have taken the ''karmaphala'', especially the negative ''karmaphala'', of other people.
===The Result===
So what is the result? ''Ātmanvī bhavati''—he will never attain what is called untimely death.
==The Twelfth Upāsana: Prajāpati==
Then we move on to the last—the twelfth upāsana. The last upāsana is called contemplating on Prajāpati or Hiraṇyagarbha as Saguṇa Brahma—''Prajāpati-rūpeṇa'', ''samaṣṭi-rūpeṇa''—upāsana. So when somebody meditates like Bhrigu meditated on Anna Brahma—Anna Brahma means Virāṭ; Anna means my own body—Anna Brahma. The moment we say Anna Brahma, it is every type of body. Anna means body; body is nothing but food. Any body—a plant's body, an animal's body, a human body, a mosquito body—everybody is nothing but food only. So all the bodies together is called Virāṭ—Virāṭ Brahma. So if somebody contemplates on Virāṭ, he becomes Virāṭ. That means if somebody dies, it does not affect him. If he dies, he says: "This is one of my manifestations. I am alive in everybody who is alive."
===Beyond Life and Death===
So if somebody is alive, death does not make any sense because we divide: "A person is either living or dead. One cannot be in both states at the same time." But as Virāṭ Brahma, this duality is far below—it is transcended, where life and death are only changes of matter. That is all. That is a very beautiful teaching.
===I Am Prajāpati===
So this twelfth upāsana that Ajātaśatru had taught to Gārgya is that "Ātman—contemplate as Prajāpati. I am Prajāpati. So I am ''samaṣṭi-rūpeṇa''—Prajāpati. All the creation together is called Prajāpati. Prajāpati is another name for Hiraṇyagarbha. Do not think he is somebody separate. Prajāpati, Hiraṇyagarbha, Saguṇa Brahma, Śakti, Kālī—these are all synonymous words.
===The Result of This Upāsana===
So one who succeeds in this—"I am Prajāpati"—he will succeed. Why should he succeed? Why will he succeed? Because he has been honing his art of contemplation through so many other smaller things. But this is the biggest contemplation. Therefore, all the past experiences help him; very easily he will attain.
===The Story of Dr. Mello===
There was one beautiful incident. Once a devotee came to Laṭu Mahārāj. He was Dr. Mello, and he was asking: "One day I was sitting for meditation. Suddenly I saw my chosen deity—Jesus Christ. Then very soon he turned into Śrī Rāmakṛṣṇa. Then very soon he turned into Buddha—like that, one after the other. Am I deluded? Is it my imagination?" That was the question he put to Laṭu Mahārāj. And Laṭu Mahārāj immediately—no, master used to say—Rāmakṛṣṇa used to say: "If anybody is so bestowed with grace that he could have a darśana of one particular devatā, then to see other manifestations of the same devatā will not be difficult at all."
===Vivekananda's Vision===
So Vivekanandaji also had the same. One day he saw Vaikuṇṭha darśana—that is all the gods and goddesses. When he came and reported this to Śrī Rāmakṛṣṇa, Śrī Rāmakṛṣṇa said: "From now on, you have gone beyond the Saguṇa Brahma; you will not have this kind of visions anymore. You will only have ''bhāva''—that is pure knowledge."
===Dr. Mello's Question===
So Dr. Mello was given this answer: "You are on the right track. Go on meditating the way you do." Then the second question is a beautiful question. Here psychology works. How the function of a guru really comes into effect. Dr. Mello asked: "I have a confusion—I am confused. So I love Christ and Śrī Rāmakṛṣṇa equally. So who should be my Iṣṭa Devatā?" Then Laṭu Mahārāj put a question: "Whom have you been meditating upon a longer time—means since your childhood?" Immediately Dr. Mello answered: "I was born in a Christian family, so I imbibed a great love for Jesus Christ—the form of Jesus Christ. So I meditate; I love him." And then Laṭu Mahārāj said: "You go on meditating on Jesus Christ, and Jesus Christ and Śrī Rāmakṛṣṇa are not two separate beings."
===The Vision of Sri Ramakrishna as Christ===
And this we see clearly. One day, one Mishra—a Christian devotee—came and met Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa stood up and shook his hand, and what transpired there nobody knows. But that Mishra says: "I am a sannyāsī. Outside I am putting these layman's clothes, but I am a pure sannyāsīn. I was a Hindu. I fell in love with Jesus Christ." And do you know, he was addressing the other devotees who were there: "You do not understand. I have seen Jesus Christ in him. He is none other than Christ." Śrī Rāmakṛṣṇa also said: "You will achieve everything." Śrī Rāmakṛṣṇa shook his hands in a Western manner that day with Mr. Mishra. So many people had the vision of Śrī Rāmakṛṣṇa as Jesus Christ and Jesus Christ as Śrī Rāmakṛṣṇa. This is something we have to appreciate.
===The Result of the Final Upāsana===
So whoever contemplates this Prajāpati—that contemplation is equivalent to contemplating every other deity already mentioned by Ajātaśatru. With these qualities, besides, every presiding deity is nothing but this Prajāpati—creator—called in the Purāṇas as Brahmā. And Brahmā, Viṣṇu, and Maheśvara are not three different beings. They are three different names of three different functions: creative function—Brahmā; maintaining function—Viṣṇu; and absorbing function—Śiva. So these are the profound truths we have to contemplate.
===Hinduism and Other Religions===
We Hindus have no problem with any religion, with any god or goddess. That is why a true Hindu can have Jesus Christ, Buddha, and many other saints and sages, even though his Iṣṭadevatā may be one. And a good Hindu could also keep a photograph of Muḥammad. But the Muslims take offence at it—"No image should be there." So they can do violence, and that is why neither they keep nor others dare to keep the photo of Muḥammad. But they do not understand the philosophy behind it.
===The Final Result: Ātmanvī===
Okay, so if somebody, after succeeding through all those previously taught upāsanas, when he comes to this last upāsana—''Prajāpati-rūpeṇa'', ''samaṣṭi-rūpeṇa'' upāsana—what does he become? ''Ātmanvī bhavati''. That means he becomes a master of his mind—total mastery over one's own self. That means his mind will never deviate from the divine; always his mind is filled with divine thoughts.
===Gārgya's Transformation===
So ''sa ya etam evam upāste ātmanvī asya prāyā bhavati sahotāś nim asa Gārgyaḥ''—so Gārgya was given this qualification, and Ajātaśatru had taught him: "You meditate upon him as ''samaṣṭi'', and then you will become ''samaṣṭi''. That is called ''ātmanvī''. So with this, he feels his identity." Śrī Rāmakṛṣṇa felt identity with Mother Kālī, Jesus Christ, with Śiva, with Śakti, with Kṛṣṇa, with Rāma—everybody.
===Summary of the Twelve Upāsanas===
So we have seen twelve upāsanas. Through twelve upāsanas which were known to Gārgya—he wanted to teach, but he was given more than what he had given. Really, he did not give, because Ajātaśatru knew even what Gārgya knew but added to his fund of knowledge. So from the second to the thirteenth, we have discussed twelve upāsanas. And with this, Gārgya's knowledge is exhausted. And lastly, Gārgya says he would keep quiet because his fund of knowledge is exhausted. But a tremendous revolution had taken place within him. He understood the limitation of his knowledge, and his eyes opened to further knowledge—to the knowledge of the Infinite.
===The Reversal of Roles===
And then, not only did he keep quiet, he reversed the roles and said: "I want to learn from you not only what you taught until now, but what will be beneficial for me to progress in spiritual life." So I am already foretelling about the conclusion: by that time, Ajātaśatru would have finished with Gārgya; he also would have been like Ajātaśatru—a full knower of Brahma. Though it is not mentioned, we have to understand: as the contemplation, so also will be the result.
===The Next Stage===
That teaching—how Ajātaśatru wants to teach what is the real nature of Jīvātman—is going to come from the fifteenth onwards. But here—thirteenth—so we have discussed through twelve upāsanas. Ajātaśatru taught nineteen special ''guṇas'' to contemplate Hiraṇyagarbha. That means Gārgya had acquired nineteen special ''guṇas''—qualities. More or less, he became a fit disciple, a fit mind, a pure mind. Now nobody can jump to Nirguṇa Brahma without climbing the stairs. Rāmakṛṣṇa gives this beautiful example. So if there is a five-storied house—and it is very symbolic also of the Pañca-kośas—so he has to climb to the next higher step. So that is called Prāṇamaya Kośa, etc. And even the last—Ānandamaya Kośa—has to be crossed over. So the fifth story is equated with Ānandamaya Kośa. But that is also limited. Even though it is full of bliss, it is limited. But to go beyond that limitation, as Śrī Rāmakṛṣṇa says, until one goes to the roof—steps onto the roof—his knowledge will not be complete.
===The Roof Analogy===
Śrī Rāmakṛṣṇa, in his own inimitable manner, says that once a person reaches the roof—reaches the roof means understands the material of the roof—then he connects it with all the stories below and says: "Whatever is the material with which the roof is constructed, all the building is nothing but constructed with the same material." Only when a person reaches that—"Everything is Brahman—''sarvaṃ khalvidaṃ Brahma''"—then only he understands that there is nothing called an individual body, a man, a tree, an animal, an insect, etc. Everything is nothing but Brahman.

यत्र यत्र चक्षुर्गच्छति तत्र तत्र ब्रह्मदर्शनम्.

''yatra yatra cakṣur gacchati tatra tatra brahmanudarśanam.''

"Wherever the sight turns, there a person says nothing but pure Brahman."
===Gārgya's Request===
So now Gārgya—Ajātaśatru asks: "Anything further you want to teach me?" But what happened to Gārgya? He became silent. Not only that, he said: "Please teach me. I would like to be your disciple, and you be my Guru." This is also symbolic for us. Whatever be the caste, even a ''caṇḍāla'' can teach the highest truth. Did not a ''caṇḍāla'' teach Śaṅkarācārya the highest truth? If you interpret that story—which the followers of Śaṅkarācārya, especially the Maṭhādhipatis, never accept even today: "No, it is only Śiva." When did Śaṅkarācārya come to know that "Caṇḍāla was a Śiva" when he saw him? No—only when he gave out that question—his wisdom, his knowledge, his depth of knowledge—and then only Śaṅkarācārya suddenly woke up and said: "What you say is correct. Everything is Śiva."

मनोबुद्ध्यहंकार चित्तानि नाहम्, न च श्रोत्रजिह्वे न च घ्राणनेत्रे | न च व्योमभूमिर्न तेजो न वायुः, चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ||

''mano-buddhy-ahaṅkāra-cittāni nāham, na ca śrotra-jihve na ca ghrāṇa-netre |'' na ca vyoma-bhūmir na tejo na vāyuḥ, cid-ānanda-rūpaḥ śivo 'ham śivo 'ham ||

Who wrote this? Only Śaṅkarācārya. So Gārgya says: "You please teach me." And that means the Upaniṣad very quickly passes. He did everything that a śiṣya is supposed to do. Then what happened? Ajātaśatru did not want to upset the tradition. So he said: "You do not need to sit down at my feet, bow down to me. There is no need. I know you are a fit person. I will teach you whatever I know."
===The Sleeping Man===
But then he took him by hand, and he went—and the person was deeply asleep. And then Ajātaśatru called him—no response. Called him loudly—no response. Then he shook him mildly—no response. Then he shook him wildly, violently—then the man woke up. And then Ajātaśatru, turning to Gārgya, asks: "This Jīvātman—of whom you know Saguṇa Brahma—where was he when I called him by the name of Prāṇas? He never responded. When I shook also, it took time for him to come out. So where was he, and how did he come back?"
===The Highest Teaching===
And through that, the highest teaching of Nirguṇa Brahma—which has nothing to do with the waking, dream, or dreamless state—is being reiterated in this Bṛhadāraṇyaka Upaniṣad, of which we will proceed to talk about in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.15-20 Lecture 49 on 11 July 2026 Q&A

2026-07-13T04:45:53Z

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[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.15-20 Lecture 49 on 11 July 2026

2026-07-13T04:44:04Z

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

==Introduction: The Ajātaśatru-Gārgya Dialogue==
So we have been discussing the Ajātaśatru and Gārgya conversation. Gārgya became the willing, humble student of Ajātaśatru, who was a ''jñānī'' of ''Brahman''. Along with that, we also have to remember he was a contemporary of Janaka Mahārāja. Therefore, there may be many other kings – that is what Bhagavān Kṛṣṇa refers to in the ''Bhagavad Gītā'': ''karmaṇai vaṃ saṃsiddhim āsthitāḥ, janakādayaḥ'' – Janaka King and many others (''ādī'' means etc.). There must have been many great people. So there is no such rule that only Brahmins would become ''jñānīs'' of ''Brahman''. Anybody, even a ''caṇḍāla'', can become a ''jñānī'' of ''Brahman'' – the famous anecdote of a ''caṇḍāla'' who was supposed to be Bhagavān Himself because after the knowledge of ''Brahman'', a person cannot be called a ''caṇḍāla'' or a Brāhmaṇa; he becomes, he is, remains ''Brahman'' only. But he appeared in the form of a ''caṇḍāla'' to create humility. And what is that humility? That feeling “I am a Brāhmaṇa superior to other people” should be gotten rid of. If one does not, then he is not only not a spiritual ''sādhaka''; he is a deeply worldly person. So we can learn.

What is the second lesson we have to learn from this incident? Anybody can be a teacher. Even a small child can also be a great teacher. That is why there is a beautiful saying: ''bāla vākyaṃ brahma vākyam'' – the innocent truth coming out of the mouth of a baby is actually the words of Bhagavān Himself.

So we have seen that Gārgya became a truly fit disciple; otherwise a great teacher will not teach. Now Ajātaśatru wanted to take him to a sleeping man. And why did Ajātaśatru take him by hand to this person? Because Ajātaśatru wanted to teach through the analysis of ''avasthā traya'' – three types of experiences: the waking (''jāgrat''), the dream (''svapna''), and the deep sleep (''suṣupti''). Through the analysis of these three, one can gain a lot of understanding; one's intellect can become very purified and rid of many superstitions, wrong misunderstandings, etc.
==The Significance of the Three States in Vedānta==
This is a very favourite theme in the ''Upaniṣads'' and also in the ''Bhagavad Gītā''. Where do we get it in the ''Bhagavad Gītā''? Indirectly we get that: ''śītoṣṇa-sukha-duḥkheṣu samaḥ'' – whatever we experience through the sense organs, the knowledge we get through the sense organs – like heat and cold, happiness and unhappiness, honour and dishonour, etc. – they are all temporary, changing. ''Avasthāntara'' – so they go on changing. Cold changes into heat, heat changes into cold; happiness into unhappiness, unhappiness into happiness; honour into dishonour, dishonour into honour. All the time it is happening. So what is the point? That which is changing must have a changeless background, because without this changeless background, one can never experience what is changing – a great psychological, of course spiritual, truth. So Bhagavān is telling ''tāṃs titikṣasva'' – very profound meaning is there. The literal meaning is just “go on bearing”.

Śaṅkarācārya explains beautifully: if you really analyse the causes of heat and cold, happiness and unhappiness, these heat and cold, happiness and unhappiness are not the causes of either happiness or unhappiness. As an example, the same heat – now we are experiencing in Vārāṇasī or in the West, especially Europe – the same heat will be very pleasant in deep winter seasons everywhere. But the same cold will be most pleasant if it comes here even by a little bit of raining. If the degree of heat comes down, what a happiness we feel! What is the point? Changeful things cannot be changed, but they need not affect us. Like the Zen master says: “The cause of my constant happiness is that when it is winter, I accept it as a cold season; when it is summer, I also accept it equally as a season of terrible heat.” Once we accept, the mind would not suffer much. By accepting, things would not change, but our mind remains calm and quiet, and a calm and quiet mind is a happy mind.

That is why when we do not experience even this heat and cold – when the entire world, including the interpreting or misinterpreting mind, is absent – the greatest bliss is obtained in deep sleep.
===The Witness Consciousness===
So this analysis of these three states – what is the first truth they indicate? Since waking is changing into dream, dream into dreamless, dreamless into waking – how do I know? Because I, the changeless Self-consciousness, am witnessing all these three. That is the point. And to understand how, or to have a glimpse – a fore‑glimpse – of what type of experience we may possibly have if we know that we are ''Brahman'', or in other words, when we experience ''nirvikalpa samādhi'', the nearest example for that deeper understanding is the analogy of deep sleep (''gāḍha nidrā'', ''suṣupti'', whatever you call it). What is its specialty? Time, space, and causation completely disappear. Only when they disappear do we experience deep sleep. And what are time, space, and causation? They are called the world. The world is time, space, and causation. And time, space, and causation is the world. Another name for it is names and forms; every name and every form are different. That indicates a difference in space, and past and present are experienced. That indicates that we are changeable materials – another name for the world.

But wherever there is an observation of changefulness, there must be a changeless consciousness. Consciousness is absolutely relevant. Without consciousness, we will not become aware of either time or timelessness. To say “this is an object” requires consciousness; and to say “that object is not here” – whether an object is or whether it is not – that can be witnessed only by the changeless consciousness which is separate from both the changing and changeless material. So that is the lesson we have to learn through the analysis of this ''avasthātraya'' – the three states of waking, dream, and dreamless state.
==Ajātaśatru's Method of Teaching==
Now, how does Ajātaśatru want to teach this? So this is what we will do. I have taken this from a senior swami beautifully – he does it, and this swami's name is Swami Krishnananda. He was a disciple of Swami Śivānanda of the Divine Life Society, and I also heard some senior swamis expounding these three states.

So here, what is the instruction? How does Ajātaśatru initiate this instruction? And in between we also confirm the teachings of Swami Śrī Rāmakṛṣṇa and, wherever possible, of Holy Mother and Swami Vivekananda.

So this story of Ajātaśatru and Gārgya explores the Vedāntic philosophy through a dialogue between King Ajātaśatru and Gārgya, specially focusing on the nature of the ''jīvātman'' (individual soul) and its identity with ''Paramātman''. The implied meaning is: ''Paramātman'' is ''Brahman'', God. We are aware of it, but we are also aware that the ''jīvātman'' – our individual soul, what we twenty‑four hours call “me”, “I” – we think “I am very small, my knowledge is very small, my power is very small, my understanding is very small, everything is very small. I am an infinitesimal part of that ''Paramātman''.” Difference is there; we see a lot of differences between “I” and everything else. According to ''Vedānta'', this is not the true understanding of the individual soul. So how do we come to know what is the real nature of the individual soul? For that purpose, Ajātaśatru is trying to analyse all the three states through the analysis of deep sleep.
===The Sleeping Man===
So Ajātaśatru takes Gārgya by hand, goes to a sleeping man, and first he calls him by some names: ''Bṛhan'', ''Pāṇḍravasā'', ''Somarāja''. These are the names of the ''Prāṇadevatā''. ''Prāṇadevatā'' is nothing but ''Candradevatā''. Both are nothing but ''Hiraṇyagarbha''. This is the way he wants to do, and for that purpose, the student has to be made fit to understand the teaching. That is why Ajātaśatru, as we have seen, had made Gārgya expand his understanding of the knowledge of ''Hiraṇyagarbha'' through the contemplation of ''Hiraṇyagarbha'' in its various aspects. Every time we progress a little, our understanding of the supreme reality becomes better and better. And for that, the mind has to be made into its original quality called ''sattvaguṇa'' (there is no equivalent word in English for this quality). So ''tamoguṇa'' has to be converted into ''rajoguṇa'', and ''rajoguṇa'' into ''sattvaguṇa'', and then go beyond all three – but ''sattvaguṇa'' leads one to the highest reality. What a profound story Śrī Rāmakṛṣṇa tells of the three robbers – you should apply this here.
===The Three States Compared===
When we are deeply engrossed in our waking state, that can be compared to ''tamoguṇa'' dominating. ''Tamoguṇa'' means not sleep; ''tamoguṇa'' means less understanding, more distraction, less concentration. But when we enter into the next subtle, subtler, higher stage – anything that is subtler is better, closer – when we come to the dream state, then the mind is free. Notice how time becomes almost infinite. You think of America – you are in America or UK or Australia. You think of anybody, however far away, he will be present. Even a dead person will be presented to you in dream state as a live person; even future persons also you can see. Such is the greatness, the glory of this dream state.

Then we come across the deep sleep state, where the ''jāgrat'' (waking) and the dream are both completely cut off, and as I mentioned earlier, time, space, and causation are gone. But this is also a state. A state means limitation; limitation is called a state. Why? Because unconsciously, time will bring an end to this, and again we wake up, and again we fall into this. So the dream state is better than the waking state, and the deep sleep state is much superior, much nearer, because the less the duality, the more near we are to the highest truth.

In the gross waking state, experiencing the world, we are in deep ''tamas'' – long distance away from ''Brahman''. In the dream state, we are much nearer – this is a wonderful state. We can dream of gods, deities, and there is a lot of ''karmaphala kṣaya'' also can be done – destruction or exhaustion of ''karmaphala'' – because if somebody had accumulated a lot of ''puṇyam'' (virtue) and the result of it is tremendous happiness, that happiness is much superior in the dream state. So do not go on objecting: “At least in the waking state, if I have to eat a big ''rasagullā'', it gives me at least five minutes of happiness, but in the dream it exhausts itself in a twinkling of a second.” No, that is a wrong understanding. This is our misunderstanding of the dream experience through waking‑state comparison. But when we are in the dream state, it does not look like a twinkling of a second; it looks exactly like the waking state – it may look even more. And in the waking state you have to spend a lot of money; in the dream state you just think about it, and you can have as many sweets as you want, as much happiness as you want. But for that you have to train your mind. To have happy dreams is a great ''sādhanā''.
===Dreams and Saints===
If you go on filling your mind with the incidents in the lives of great saints, and sometimes deep contemplation of Jesus Christ even brings about what they call ''stigmata'' – physically it is present, as it was present when Śrī Rāmakṛṣṇa was meditating on Hanumān, as well as on Rādhā or on Kālī. So do not think the dream state is an unreal state. It is equally real – as real, if not more real, than the waking state – so long as we are experiencing it. But the freedom we get is greater. So if you train your mind, you can go where you like, you can meet whom you like, you can read what you like, you can understand what you like, and several times you can get glimpses of great truth in the dream state.

Several novelists, for example, G. K. Chesterton – he had written a book, ''Dr. Jekyll and Mr. Hyde''. The entire book came to him from the beginning to the end in a dream. And he himself said later on: “When I woke up, I vividly recollected, and all that I needed to do was to take blank paper, put a pen to the paper, and the story flowed by itself.” It is one of the classic stories of how we divide, we deceive our own mind – these are great writers.

So, the dream state – that is why Śrī Rāmakṛṣṇa asked M: “Do you have dreams about holy people?” And if you recollect, M narrated how he wanted to cross a huge ocean and there were no boats. He saw an old Brāhmaṇa – you should recollect that story. “Where are you going?” He was told by this Brāhmaṇa: “I am going to the Bhāvānīpur, to the city of the Divine Mother.” “Oh, I also wanted to go there.” After hearing this dream, Śrī Rāmakṛṣṇa's hair stood on end. He said: “You are ready now to accept a Guru, because this kind of dream indicates that he is waiting for somebody to guide him how he can cross this ocean of ''saṃsāra'' – this world, transmigratory existence.” What a beautiful interpretation! We have to understand: a dream is nothing but a symbol of what we experience, and not only what we experience but, more importantly, how we experience.
===Deep Sleep as the Nearest Pointer===
Deep sleep indicates it is the nearest state to the experience of the nature of ''Brahman''. That is what Ajātaśatru slowly wanted to do. But in this process, he also gives a marvellous analysis of the waking as well as the dream state. If we understand what we are going to study now, we get the real essence of this entire second chapter – the Ajātaśatru‑Gārgya Brāhmaṇa – until the end. The next one is only an illustration of this through the dialogue between Yājñavalkya and Maitreyī. We will come to that later on.

So by observing a sleeping person, the source demonstrates that the true Self is distinct from the physical body and ''prāṇa'', as the soul resolves into its original blissful nature during deep sleep. We have to understand – not one hundred percent resolution, but a great resolution, because there is no world first, but there is a sense of this state: “I am very happy, and I did not know how time had passed.”
===Satyasya Satyam – The Truth of Truth===
This explanation further also defines the secret name of the Self as ''Satyasya Satyam''. These are the two words which are going to come in future, but briefly, what it means is: this world is also ''satyam'' (truth) – it is not ''mithyā'' – only after we attain the knowledge of ''Brahman''. As Śrī Rāmakṛṣṇa so beautifully illustrates for us: only when a person reaches the roof and understands what the roof is made of, then he understands the whole house is made of exactly the same material with which the roof is made. So once a person comes to know the nature of ''Brahman'' – ''Brahman'' means ''Sat-Cit-Ānanda''; ''Sat'' means existence – whatever we see, that is in existence. So that existence part of the ''nāmarūpa'' is the truth. But the forms will change; the names will change.

A beautiful illustration one of our swamis gives: suppose you know a small boy from his childhood, and you are seeing – “Oh, this is that child. This is the young man. This is the middle‑aged man. This is the old man. This is the very old man.” Even though the body is changing, the mind is changing, the person's knowledge is changing, behind all that, this is the same person – he is not different. The child is not different from the young man; the young man is not different from the old man. So also apply this to ourselves. We also say: “I was when I was young, when I was a child, when I was middle‑aged” – but a great truth we are expressing: “I” – the person – is the same. Now, how can the same and the changefulness come together? Even though we do not analyse it that way, “I”, referring to that changeless person, is referring to pure consciousness. But “I was the child, I was the young person” – these changing natures are here. By that, we are indicating the nature of the body and also the accompanying mind. So we have two knowledges: true knowledge of pure consciousness, and also the changing nature of the body and mind with which I am associated.

Same thing: “I am going through the waking state – I am called the waker. I am the dreamer in the dream state, and I am the sleeper in the deep sleep state. I am the waker... but they are all completely changeable natures – one is not the other. But at the same time, I am telling – so I am the dreamer, I am the waker, I am the sleeper, etc.” – which clearly indicates I am mistaking the subject “me” with the objects – the waking, dreaming, and deep sleep – and then mistaking and combining these two. That is what Śaṅkarācārya beautifully says in his introduction to the ''Brahma Sūtras'': ''satya-anṛta-mithunīkṛtya'' – what is this world? A mixture of truth and untruth. Untruth means not non‑existence; untruth means changefulness. Changelessness plus changefulness are mixed together, and we think it is one and the same, even though our mind knows it is not the same. That is called ''adhyāsa'' (superimposition). In our own terminology, it is called ''Māyā'' – mistaking two separate things as one and the same.

Nothing changes when knowledge dawns. We come to know: when I am in one state, I am the changeless. When I am in the other state, I am both changeless and changeful. When I am in ''nirvikalpa samādhi'', I am pure ''Brahman''. But when I become the ''Saguṇa Brahma'', I become ''Saguṇa'' – that means the unchanging ''Brahman'' and ''Māyā'' (the changing world) are both mixed together, even though they cannot be mixed. That is what is expressed here as ''Satyasya Satyam'' – that which is the real reality of the changing reality. The changing reality is called ''satyam''; it is not ''mithyā''. ''Brahma satyam, jagat satyam'' – ''mithyā'' is only so long as we do not have the right knowledge. Once we get the right knowledge, we see the same thing.

So Śrī Rāmakṛṣṇa illustrates: a huge garden is made up of wax – different fruits, different structures – but from one point of view, the banyan tree is different from the grass blade, but from the wax point of view, both are exactly of the same nature. One who has this knowledge is called a knower of ''Brahman''; in fact, he is called a ''jīvanmukta''.

So this is what I wanted before we go further. When we say ''mithyā'' – and Advaitins are very fond of using this word without understanding – ''mithyā'' means what? An unchanging reality which reflects in our mind as a changing reality – that is called ''mithyā''. So where is the change? The change is not in the outside. Even the words “outside” and “inside” are also part of this construction of the mind only; it is part of ignorance. In deep sleep, inside and outside, good and evil – all these will be completely transcended. That is why it is the nearest state to ''Brahman''. It is a greatest pointer to ''Brahman''. But do not ever mistake that ''suṣupti'' is ''Brahman''. ''Brahman''<nowiki>'</nowiki>s nature is better understood through the analogy of this deep sleep – that is all.
===The Two Truths===
So seeing ''nāmarūpa'' and forgetting that it is nothing but manifestation of ''Brahman'' as ''nāmarūpa'' – that is called ''mithyā'', and it is a mistake. So the second misunderstanding we have to remove: this ''Upaniṣad'' is telling ''Brahman'' as the only reality, only ''satyam''. But by using this word, it is “the truth of the truth”. So the first truth is ''Brahman''; the second truth refers to its manifestation as this world. And Thākur says this beautifully, clarifies this point when he mentions that the full value of a ''bela'' fruit cannot be appreciated unless we take the entire fruit – the skin, the seeds, and the sweet pith inside. So you should not take only the essence of the ''bela'' fruit. Of course, in practical affairs we have to do that, but when we say ''bela'' fruit, it means all three. So this world is also nothing but a manifestation of ''Brahman'' with names and forms, with bodies and minds – that is called ''satyam''. But what is that real ''satyam''? ''Brahman'' in the form of existence, consciousness, and bliss.

So this ''Upaniṣad'' wants to clarify – Ajātaśatru wants to make Gārgya understand – that the apparent individuality of the soul is merely an incidental superimposition caused by the mind, which can be transcended again through the mind by acquiring the knowledge of ''Advaita'' (non‑duality).
==The Demonstration of the Sleeping Man==
To demonstrate the reality of the Self, Ajātaśatru takes Gārgya to a sleeping man, addresses the ''Prāṇadevatā'' because Gārgya thought all his knowledge about real ''Brahman'' was real. Ajātaśatru makes him understand: no, you only know about ''Hiraṇyagarbha''. And another name for that ''Hiraṇyagarbha'' is ''Prāṇadevatā''. And that ''Prāṇadevatā'' is manifest in ''Candradevatā'', because these are the words used in the Gārgya ''upāsana'': “I contemplate on Candra.” And Ajātaśatru adds three more qualities: the great ''Bṛhan'', ''Pāṇḍravasā'' (pure as white), and ''Somarāja'' (the essence of delight). So these are all ''Prāṇadevatā''<nowiki>'</nowiki>s names – other words, ''Hiraṇyagarbha''<nowiki>'</nowiki>s names.

So if you think ''Hiraṇyagarbha'' is the final truth – real ''Brahman'' – then as soon as I touched him, he should have woken up. As soon as I called him many times, he should have woken up. But he did not. I had to shake him, and then he woke up. That is all – the story ends there. That is an illustration. What is the purpose? To analyse: where was this person when I called? He did not respond. From where did he come? So where did he go? From where did he come? We have seen this one in the ''Chāndogya Upaniṣad'': where do the beings go, and how do they come back? This is called ''Pañcāgnividyā''. And of course the student did not know, so the king had to teach him – that is also a beautiful story. We have already done it. These are all related. When we read one ''Upaniṣad'', if we can keep some of the key points, then we can enjoy them because all ''Upaniṣads'' are only manifestations of truth – that is all.
===The Interpretation of the Shaking===
So violently shaking the man eventually wakes him up, proving that the physical body is also completely distinct from the true conscious entity. Why do we say so? Because if the physical body is the consciousness, he should have been conscious. Let me give a small illustration. Suppose there is a current – you are attending a meeting, and then somebody calls: “Such‑and‑such a person is required immediately to report at the gate.” If that person is not referring to you, you will not care. But then when your name is mentioned – “Such‑and‑such a person” – that means you; you become immediately alert. So you get up and rush. That means you are responding to your name by just hearing it. But here the sleeping person did not respond. That means the physical body is now devoid of consciousness. And he shook a little bit – that means the dreaming person, that state also did not respond. Light shaking should have brought the person up, but he did not. So he was not in the waking state, he was not in the dream state, and there is only one state left out – that is called the deep sleep state. So it took time. So Ajātaśatru wanted to say, answering his own question to Gārgya: this person was in deep sleep, and he came back to this waking state by my violently shaking him. That is what he says.
==Avasthā Traya Viveka – Analysis of the Three States==
So this is called ''Avasthā Traya Viveka'' – analysis of the three states every ''jīva'', every living creature undergoes.
===Waking State (Jāgrat Avasthā)===
In the waking state (''jāgrat avasthā''), the intellect expands, creating an extended sense of ego. Very important point: we are all ''cidābhāsas''. What does it mean? ''Cit'' means ''Brahman''. But because we are associated with body and mind, that consciousness of ''Brahman'' – or ''Brahman'', who is pure consciousness – reflects in the mind at first, and that reflection is called ''ābhāsa''. ''Ābhāsa'' means reflection. ''Cit'' means pure consciousness; reflection of pure consciousness – and that pure consciousness is what we call “I” (''aham''). So when this ''cidābhāsa'' can associate with the waking state, also can associate with the dream, also can associate with the dreamless state – all three states.

So what happens when this ''cidābhāsa'' identifies with the waking state? Body becomes fully aware; the whole world – we become conscious of the whole world – and we develop attachments. We develop dislikes, likes and dislikes, attachment and detachment, loving and hating, liking and disliking, honour and dishonour, heat and cold, happiness and unhappiness. Our mind becomes – or the ''cidābhāsa'' becomes – completely identified and forgets who is the pure ''sākṣī'' (witness) “I”.
===Dream State (Svapna Avasthā)===
Same thing more or less happens when the ''cidābhāsa'' identifies. It is of course not identified with the physical body (gross body), but it identifies with the subtle body (also called mind). But the mind is not pure mind; it is full of impressions gathered in the waking state and taking all those impressions, like mixing masalas. So the mind goes on mixing, and the entire purpose is to experience happiness or unhappiness according to the ''karma'' it had done in the past. This is again a very important point. So some dreams can be very happy, some dreams can be extremely painful, and it depends upon what our ''saṃskāra'' has – what impressions we have gathered through various lives in the past. So if somebody had done ''puṇya karma'', he will have tremendous amount of happy dreams. Somebody had done the opposite, then he will have to suffer a lot.

So the point we have to derive is: not only can we create, experience, and exhaust ''karmaphala'' in the waking state, we can also do so in the dream state. I am carried away by this actually, but it is a very wonderful analysis. Suppose there is a person who had done a lot of ''puṇya karma'': not only when his ''cidābhāsa'' is associated with the gross body, then the whole world becomes ''Nandanavana'' – a pleasure garden – so the people whom he meets, the health, physical health, the climate – maybe he is living in a place where it is neither cold nor hot, and a lot of things grow, beautiful things, exotic things grow, etc. – and his parents are extremely good, very rich, very pure, very spiritual; his neighbours are great; and a great opportunity to learn – all these things are the resultant of how much ''puṇyam'' he has accumulated. But not only in the physical world – when he goes to sleep, his mind is deeply satisfied. He will have divine dreams, or great good, happy, pleasant dreams. And through the experience of that happiness, he is also exhausting the ''puṇyam''. That is the point I wanted to clearly point out to you.
===Dreams Exhaust Karmaphala===
Not only the physical world – the dream world also – one can create desires; one can also exhaust ''karmaphala'' because what is it? Dreams have tremendous influence upon our mind. So when a person dreams, “I want to become a follower of Swami Vivekananda; I want to do a lot of good” – of course in the waking state we have to create, but in the dream state also we will be dreaming: “Where should I start? Such a beautiful place – maybe a school, maybe an ''āśrama'', maybe a hospital, a dispensary. And how am I going to serve?” So a person's ambitions take shape in dreams. That is why it is said so beautifully: “Today's dream becomes tomorrow's reality.” These are all marvellous things we have to understand.

But then, there also the mind is entangled in this dream world, which indirectly points out entanglement with the gross world (the waking state). But there also, remember, in waking or dream, the opposites always work – heat and cold, happiness and unhappiness, honour and dishonour, profit and loss – all these things will be there.
===Deep Sleep State (Suṣupti Avasthā)===
But when the same person enters into that marvellous state – the most concentrated state, devoid of time, space, and causation – then... that is why, whether it is six hours or seven hours, a happy person, a virtuous person, sleeps like a small child – completely happy. He wakes up completely refreshed, completely energetic, and rearing, as we say. How many of us can really claim that “I get up and I am rearing – I feel a welling up within me”? Very difficult to understand that point.

So what we have to understand: ''Cit'' becomes ''cidābhāsa'' the moment we have a body and mind. This reflected consciousness called ''cidābhāsa'' is what we call “I”. This “I” divides itself into two – that is, the participating “I” and the witnessing “I”. As I mentioned earlier, spiritual life is nothing but transforming this participating “I” into this witness “I”. We do not give up what we have to do; we have to discharge our duties. But at the same time, like a person who goes on witnessing beautifully – like that Japanese monk who was abused (I told you this story before; I will remind you in our next class for the sake of our analysis).
===Deep Sleep as Resolution into Oneself===
When a person enters into this deep sleep state, he abides in himself, so to say – not really, but so to say – for some time, devoid of duality. This is again beautifully explained in other ''Upaniṣads'', etc., that there are two powers of ''Māyā'': ''vikṣepa śakti'' and ''āvaraṇa śakti''. During waking and dream, ''vikṣepa śakti'' (scattering power, diffusing power) very much influences our lives. But in the deep sleep state, we do not have that problem because mind and body are absent – identity with them is absent. But ''āvaraṇa śakti'' remains – that means we truly do not know who we are, but we are very near to our own true nature; at least fifty percent of the ignorance is vanished completely. That is why deep sleep is the highest state of happiness anybody can experience, and some saints compare it even to ''Brahma Loka'' ''ānanda''. So for a poor man's ''Brahma Loka'' ''ānanda'' – not ''Brahmanānanda'', don't mistake – ''Brahma Loka'' ''ānanda'' is this deep sleep.

These are marvellous things, and if we understand this beautiful analysis, we understand the essence of the entire Ajātaśatru‑Gārgya dialogue.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.14-15 Lecture 48 on 05 July 2026

2026-07-13T04:42:39Z

Bhama:

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.
== Introduction: Gārgya Becomes a Fit Disciple ==
In our last class, we completed all the twelve upāsanas. Gārgya had enumerated what he knew, and Ajātaśatru went on adding, and then Gārgya became a fit disciple. Now Ajātaśatru has to take him from Saguṇa Brahma to Nirguṇa Brahma.
===Ajātaśatru's Question===
Then Ajātaśatru, after hearing about the twelve upāsanas from Gārgya, asks him: "''Etāvān nu''—Only this much? Do you know anything more?" Gārgya kept silent. He lowered his head, but then he must have practised all the upāsanas. So he had developed tremendous amount of ''viveka'', ''vairāgya'', and humility. And he said: "I thought I knew much more, but you have opened my eyes. Now please lead me further, because I am eager to realise Brahman."
===The Real Teaching Begins===
Let us remember: no teacher will ever lead a person to what he cannot desire or cannot even attain. Everybody has to go step by step to that highest reality. So the real teaching starts from here. Just as a brief introduction: Gārgya becomes silent, and how he became the student.
==The Fourteenth Mantra: The Reversal of Roles==
In the fourteenth mantra, in the second chapter, first section, we get:

''Sa ha vācājātaśatrur etāvan nu iti.''

Ajātaśatru asked: "Do you know anything more than this?" And then the truthfulness comes out:

''Etāvadīti''—"I know, sir, only this much."

And Ajātaśatru rejoins:

''Naitāvatā viditam bhavati''—"With this much only, you are not going to become a knower of Brahman. This is only the knowledge of Saguṇa Brahma. That means you will not get ''mukti''."

''Sa hovāca Gārgya upatvāyanīti''—Hearing this, Gārgya said: "''Upatvāyanīti''—'You.' ''Upāyanīti''—'I am approaching you, eager to learn from you. Accept me as your student, and out of your boundless grace, enlighten me.'"
===The Teacher's Duty===
And when a teacher really gets a fit student endowed with all these Sādhana-catuṣṭaya-sampatti—the fourfold qualities of a true sādhaka—he would never reject. If you remember, Rāmakṛṣṇa knew very well. One day he was scolding Hāzrā: "These are the small children in spiritual life. Do you think they understand the highest truth that you are trying to inject into them?" Because this Hāzrā used to say: "I am Brahman, I am that." Śrī Rāmakṛṣṇa did not reveal the truth: "You are a fool. You are not even as much advanced as these people. You are full of egotism, and you are only thinking that you are a great spiritual person."
===Swamiji's Ridicule===
Swamiji used to ridicule him: "Hāzrā Dādā, elder brother, I have not seen anybody with such big, big rudrākṣa mālā—huge beads." And then this fool did not understand. Swamiji was making fun of him because the bigger the beads, the greater is the devotion and knowledge—that is what he thought. But Śrī Rāmakṛṣṇa's ''līlā'' is difficult to comprehend. So out of His infinite compassion, He kept him, and He told later on: "I keep him because without these buffoons—Jatila and Kuṭila—the play will not be complete."
===The Gentle Rejection===
And whenever Śrī Rāmakṛṣṇa finds people who are neither willing nor capable of understanding, He used to gently tell them: "There are beautiful things in this Dakṣiṇeśvara temple compound—please go and enjoy them. You enjoy." It is not a rejection by Śrī Rāmakṛṣṇa; He is simply telling: "You will be wasting your time. I will be wasting my time."
===Ajātaśatru's Training===
But Ajātaśatru himself trained Gārgya by inculcating into him all these marvellous qualities through upāsana. What is upāsana? Tremendous amount of training the person to think with deep concentration on a particular quality. So whatever we think deeply, that is what we end up becoming. So Ajātaśatru must have recognised—in fact, Ajātaśatru must have found out the potentiality of Gārgya even before that. "Here is a very fit student. It is my duty to lead him."
===Authorisation to Teach===
Here also we have to understand: everybody and anybody, even a knower of Brahman, cannot be a teacher unless he is authorised by God. Authorisation means there will be power. There will be clarity, and the teacher understands the minds of each one of his pupils, and he will give the appropriate training. Some people you may say: "You meditate"; some people will say: "Do not meditate, just do japam." So according to the fitness, the teacher will tell—that special capacity to understand and direct. That is a great quality in any type of teacher, be it physics, chemistry, etc.
===Gārgya Accepts His Limitation===
So Gārgya accepted his lack of knowledge: "Let me now come to you as a student." There is a beautiful saying you might have heard: ''Guru mile lākh lākh, celā nāmile ek''—"In this world, we may get teachers in millions, but a true disciple is extremely rare." So Gārgya realised his limitation, and he was humble enough to acknowledge this. Unlike Śvetaketu—remember, in the Chāndogya Upaniṣad, Śvetaketu, when his defects were pointed out by his own father and then he said "let us go and learn," he refused to come. So much of arrogance was there.
===The Eager Student===
An eager student is always open to sit under the feet of anyone who has the desired knowledge. So here something peculiar: even at that time, brāhmaṇas were what you call the teachers, and they made themselves the teachers—they authorised themselves. Some good they have done, but a lot of harm also they have done, instead of saying "anybody who knows can be a teacher." They said: "No, only brāhmaṇas can be teachers." And that is a kind of arrogance, ignorance. That is what in the Muṇḍaka Upaniṣad we get: blind people, and they do not recognise that they are blind, but they take upon themselves the role of leading others.

अन्धैव नीयमाना यथान्धाः.

''andhaiva nīyamānā yathāndhāḥ.''

I do not remember—it may be in the Kaṭha Upaniṣad or the Muṇḍaka Upaniṣad.
==Ajātaśatru's Reaction==
Now Ajātaśatru's reaction. Ajātaśatru was a realised soul, and it is unnecessary to say that he was a fit person. Every knower of Brahman will be a fit person only. He said: "The tradition is brāhmaṇas will teach, and everybody else will sit humbly and try to learn. But then you are asking me to upset the tradition. ''Pratiloma'' means the opposite way: a kṣatriya becomes a teacher, a brāhmaṇa will become a student. ''Yath etat brāhmaṇaḥ kṣatriyam upayāt, brahma me vakṣyatīti''—'You are a brāhmaṇa. I am a kṣatriya. That a brāhmaṇa can approach a kṣatriya: "You teach me especially about Brahman." ''Vā ava tvā vijñāpayiṣyāmi''—But you are an earnest student. When an earnest student comes, there is a rule: he should never be rejected.
===Dronacharya's Mistake===
Droṇācārya committed this terrible mistake. Ekalavya was even more fitted, but in his arrogance, Droṇācārya behaved extremely badly. Not only he refused to teach, when he came to know that Ekalavya had chosen him as the guru and made a small image of his own guru out of clay, as if he was teaching (because the real teacher, we can understand, is neither Ajātaśatru nor Droṇācārya nor Śrī Rāmakṛṣṇa—it is only Mother Sarasvatī who teaches), then he demanded ''guru-dakṣiṇā'' without teaching. And what ''guru-dakṣiṇā''? "You cut off your thumb"—without which Ekalavya would be incapable of practising archery.
===Lessons from the Mahābhārata===
We have to learn these lessons. In the Mahābhārata also, there are so many defects of character—even though Arjuna revered him so much, there was a defect in Droṇācārya, even in Bhīṣmācārya. But we have become blind. What do the Purāṇikas tell us? The Bhāgavatars tell us: "Oh, Bhīṣma was an unparalleled person. Droṇācārya was a great ācārya." No—Droṇācārya, for example, should never have taught his own son Aśvatthāmā, who was completely unfit, because a man of character alone can be taught this highest of the Brahmāstra. Arjuna was okay, and we know what was the result, what had happened. But because of his blind love—"This is my son"—and also the child did not learn fully. He only knew how to discharge, not how to stop.
===Bhīṣma's Failure===
What about Bhīṣma? Bhīṣma was supposed to be an incarnation of ''dharma''. He knew ''dharma'', but he was never an incarnation of ''dharma'' because he saw so many things even after knowing how much of injustice, how much of cruelty his Kauravas were practising. Either he should have joined the Pāṇḍavas, or he should have gone to a forest and lived. But neither did he do. He stuck, he fought along with the Kauravas, and then he destroyed so many of the army of the Pāṇḍavas. From a historical point of view, that is not acceptable at all. Anyway, coming back.
===Ajātaśatru's Acceptance===
So Ajātaśatru said: "This is not in the tradition." But there is something we have to understand. There are certain duties incumbent upon brāhmaṇas. What are they? First of all, ''adhyayana'' and ''adhyāpana''—so a brāhmaṇa has to be engaged in continuous learning. And then whatever he understands, he should give it freely, not expecting any fees or anything. That is called ''adhyāpana''. Then ''yajana'' and ''yājana''—he can do ''yajñas'' etc. by himself, and if somebody, a king for example, employs him, he should do it. ''Yajana'' means he should do himself; ''yājana'' means if somebody requests him to perform, then he should perform it. Then ''dāna''—that is, he can accept charity because he does not accumulate anything, he does not possess anything. So he should live a simple life—as Socrates tells the philosophers: very simple life—simple living, high thinking. And then ''tapasyā''—he must always perform austerity so that he will be revered.
===Kṣudirām's Example===
Kṣudirām was such a person; he never expected anything from anybody. That is why God Himself wished to be born as this child of Kṣudirām. It is not only the life of Śrī Rāmakṛṣṇa; the life of his parents was unparalleled. Just meditate on Kṣudirām, meditate on Candramaṇī—then you will understand what I am talking about. Such a guileless person was the mother of Śrī Rāmakṛṣṇa. Nothing will be hidden in her—as they say ''pete kichu rākbenā''—she will not keep anything hidden. That is the meaning. Everything she tells openly, and people used to ridicule: "You are such a foolish woman, so innocent. You should not talk to people what is in your mind." But Śrī Rāmakṛṣṇa loved that and said: "My mother is an example of what is called ''satya''. They thought the speech and the action should be one and never deviate from each other."
===Śrī Rāmakṛṣṇa on His Father===
Śudhiram, he said—Śrī Rāmakṛṣṇa said: "Before this storm of spiritual sādhana, like a ghost caught hold of my head and made me go through, I used to think I will follow the footsteps of my father." Most of the ancient ṛṣis were like that. So even though a brāhmaṇa—what is it? He should learn, he should teach, he can—he has to perform special ''yajñas'', and if he is employed, he can assist a mahārāja, a great prince, etc., and he must accept. If he has more, he can also give, distribute it with others. And at the same time, he must do ''tapasyā''—because such a person is called a brāhmaṇa.
===Ajātaśatru's Response to Gārgya===
Now in this case, Ajātaśatru said: "''Sā ayam ikṣatriyaḥ''—even though I am a knower of Brahman, I will accept you because you are a proper person, a fit student. But you do not need to sit below me. You do not need to make praṇāms to me. On the contrary, I will just treat you as my friend, and I will tell you." Then he said: "''Vā eva tvā jñāpayiṣyāmi''—that is, 'I will definitely teach you. ''Vijñāpayiṣyāmi''—I will let you know whatever I know.'"
===The Real Teaching Begins===
Then what did he do? ''Tam pāṇau ādāya utthastau''—probably both were sitting. So Ajātaśatru caught hold of the hand of Gārgya because he wanted to teach him something, and then he said: "Come with me." So anybody can be a teacher. Even from a ''caṇḍāla'', even from a baby we can learn. From now onwards, the real teaching about the Nirguṇa Brahma starts.
==The Teaching Method: Deep Sleep as an Example==
What steps did Ajātaśatru take to prove that man's real nature is actually divine? Swami Vivekananda says: "Each soul is potentially divine." So that means each soul is none other than Ātman or Brahman—''Ahaṃ Brahmāsmi''. But "potential" means for now it is hidden, like a huge tree is hidden inside a tiny seed—like a banyan seed. So what did Ajātaśatru do to teach Gārgya Bālāki that the Jīva—everyone of us, not only Gārgya—each one of us is Brahman, the highest ultimate reality?
===The Brilliant Process===
So Ajātaśatru used a very brilliant process of elimination followed by practical demonstration, using deep sleep as an example. What did he do? So to demonstrate the truth that Jīva is no other than Brahman, Ajātaśatru takes Gārgya by the hand and leads him to a man who is fast asleep. When you read this particular portion, you may get the word ''Bālāki''. So Gārgya and Bālāki—at the very beginning it is mentioned—they are one and the same person. I am using frequently the word "Gārgya," but you might come across "Bālāki" also.
===The Three States of Experience===
So approach a person who is deeply asleep. This, as we know, is the third state of experience. ''Jāgrat''—waking state—where the body, mind, all the sense organs function. Then only mind functions with the impressions gathered during the waking state, either in this life or in many of the past lives. That is called ''Svapnāvasthā''—the state of dreaming. And then we all enter—these are all our day-to-day experiences. So what is the third stage? Deep sleep.
===Deep Sleep as an Illustration===
So here he found a person, and then he wanted, through this deep-sleep person—that means taking deep sleep as an example—Ajātaśatru wanted to teach what happens in this state of deep sleep. Now we should not equate deep sleep with abiding in Brahman, because this is also a temporary state only. But it will do as an illustration. What is deep sleep? Absolutely, there is no mind. When we say there is no mind, no body awareness is there. No awareness of the mind—that means no awareness of the entire creation—and the person is beyond time, space, and causation, and he abides—that is the nearest state to the real state of Brahman.
===Deep Sleep vs. Nirvikalpa Samādhi===
So we must always keep in mind deep sleep—that is all we can say. You cannot take a person, a student, and say when Śrī Rāmakṛṣṇa was in Nirvikalpa Samādhi, "Look, this is the Nirvikalpa Samādhi person." No, even if you take a knife and pierce him, he would not be awake from that state, because deep sleep can be woken up even with a little bit of beating. But the state of Brahman—you can never wake him up. You have to understand these words properly. Because once a person enters Nirvikalpa Samādhi, it is not that like deep sleep he will come back and then act like an ignorant person.
===Your Own Experience===
Whenever you see a person who is awake—you take your own case. You are so peaceful. Several hours you have slept so deeply. You have gone out of time, space, and causation, and that is the real cause why you are so happy. Because there is no ''dvitīya''—there is no second. And what happens when there is a second, whether it is in the dream state or waking state? When a person is experiencing a second—"second" means any number, not only one—then the person's mind can be happy, unhappy, and an infinite number of moods can happen. But when a person—even if he is so-called Jīvanmukta—his mind is permanently anchored in that knowledge "I am Brahman." And this state Ramana Maharshi used to call Sahaja Samādhi. ''Sahaja'' means what? Once a person gets this experience, he cannot be separated from it.
===The Cinema Analogy===
So even in the waking state, a Jīvanmukta perceives the waking state like you are perceiving a cinema. Supposing you yourself have acted—or a better example would be: supposing you are acting in a cinema, and in that cinema your life is being shown. So it is 10 o'clock at night, and you go to bed, and you are deeply asleep—many things happen around you, but you are not aware of it. Then you wake up. When your waking state starts, after some time you sit and go on either daydreaming, or if you go to lie down on bed, you will be having invariably some kind of dream. Imagine you are acting all these states, but you are also watching. So you are watching them, and yet you know that you are the watcher—the continuous watcher of all the three states. Which is not the case in our case: when I am in the waking state, I become a participant and a witness of the waking. So also in the dream, so also in the deep sleep state.
===Consciousness in Deep Sleep===
"Am I conscious of myself in the deep sleep state?" I have dealt with this subject so many times. Yes, you are completely conscious. So if somebody asks you when you are taking a leisurely walk in your waking state: "Are you in the waking state?" He says: "Of course, I can see you, I can hear you, I can reply to you." And when you are in the dream state, then in dream also you feel exactly the same thing: "I am awake." You feel only when you wake up from the dream and come back to the waking state—then you say: "That was all my mental imagination, but it is not the real waking state." But so long as we are dreaming, that is pure, just like the waking state—no difference at all. But when it comes to the deep sleep state, we have a problem because "I do not remember anything."
===Remembering Deep Sleep===
Do not you remember? Definitely you remember. You do not remember something, but you remember something. What is it you do not remember? That tomorrow morning I have to go to work; I have got a lot of pending work in the office, and my boss told me to complete it. That you do not remember because the entire world—both waking and dream—have disappeared. But what do you say when you wake up? "Oh, I was so happy. I did not know anything." Did you not know I was experiencing happiness? Definitely, you know it. Did you not know I did not know anything? Because to know something, and as well not to know something, only a knower can tell. Because if a knower does not know what he does not know, he cannot tell: "I do not know."
===The Knower of Both Knowledge and Ignorance===
But we always are telling: "Do you know such and such a person?" "No, I do not know." "Do you know such and such a person?" "Of course, I know him very well." So you are knowing one person very well and not knowing anything about the other person. "I know, I do not know"—both you are the knower of both these. When there is light, I see so many things; when there is darkness, I do not see anything. So what do you say? "I know I cannot see anything." That is a very valid knowledge.
===Abhāva Pratyaya===
A book, for example, is not found in a room. I discussed also this point. This is called ''abhāva-pratyaya''. This is also a ''pramāṇa''. Usually you keep a book in your own bedroom, but one day you do not find it. You know that nobody had taken it out of the house. That means this is a knowledge: "I know my book is here. I know my book is not here." You have complete knowledge about these experiences, and this knowledge—"the book is not there"—leads you: "Then it must be somewhere else." So usually I saw my family member reading. So you will go to that room, and invariably you find that book there. So you see, even in the deep sleep state, it is not that we are unconscious; we are completely conscious.
===The Consciousness That Witnesses All States===
This consciousness which is witnessing all the three states never becomes absent. That is why in the Bṛhadāraṇyaka Upaniṣad, 1.4.10, it says: this ''vijñāna''—that is pure consciousness—will never be absent. But the secondary consciousness—that is the borrowed consciousness of the mind—is not only changing, but it is also borrowed. Therefore, the mind can have a non-conscious state, but that consciousness—pure consciousness—which the mind is borrowing, can never be absent, because it is beyond time, space, and causation. We are aware of time because of that consciousness. We are not aware of time—that is also because of that consciousness. So deep sleep also, we are completely aware. These are some of the important points we have to keep in mind. I hope you will keep them in mind; then only the teaching of Ajātaśatru becomes easier for us to understand.
==The Sleeping Man Incident==
So Ajātaśatru goes and finds a sleeping person. This is all for teaching Gārgya. And then he calls, addressing the sleeping man by the names of Prāṇa. We have seen in the second upāsana—Chandra upāsana—the person of the moon. These are the ''Bṛhat'', ''Pāṇḍaravasa'', ''Somarāja''. These are the three epithets given to Chandra. ''Bṛhat'' means very big. ''Pāṇḍaravasa'' means pure white. ''Somarāja'' means a very enjoyable state of mind. So when we look at the moon, our joy becomes—because there is no object. "Oh, I want to eat the moon, I want to fry it and then eat"—such things will not be there. It is just a pure joy, and everybody can enjoy it—the same moon. Which is if you are enjoying a sweetmeat, everybody cannot enjoy the same sweetmeat which you have. But this moon can be enjoyed by everybody—there is no doubt about it. That is called ''Somarāja''. That is why this ''somarasa'' they call it. ''Somarasa'' is the result of the influence of the moon, and that gives a very pleasant intoxication where you can have divine visions. That is why they used to frequently use it in the ''yajñas'' and ''yāgas'', and there are even horrible descriptions: Indra drank so much of this wine, he became—he started talking irrelevantly. So that is also possible. There is a ''mātrā''—there is a measurement beyond which you lose your control.
===Calling the Sleeping Man===
So Ajātaśatru, pointing out to the sleeping man, calls names, and by the way, the same names are applicable to ''samaṣṭi'' Prāṇadevatā also, which is Hiraṇyagarbha. So he addresses by these names. Of course, the man cannot hear. Then Ajātaśatru lightly touches the man. He strikes him lightly, and every time he increases the pressure, the force, and he did not wake up. And after some time, he shakes him very violently, and then the man wakes up. That is all the necessary event for Ajātaśatru to teach about. That incident is closed.
===Ajātaśatru's Question===
When Ajātaśatru asks, addressing Gārgya, he says: "Now this ''jīvātman''—because this person—where did he go? Where was he residing when he could not respond? Either to calling his names, calling, touching, shaking—only violently shook. And how did he come? Where was he, and how did he come?"
===Deep Sleep as a Hypothesis===
So taking deep sleep as a model, as a hypothesis, he wants to point out: if deep sleep itself can give so much of joy, so much of knowledge—knowledge of Brahman—I will shortly come to that. Then if a person really has Brahman knowledge, how much he can gain! Because the nearest state where Brahman—pure consciousness—can manifest is this deep sleep state, and the next is the dream state. Remember, what is the difference between waking and dream state? In the waking state, time, space, and causation are heavily restricted, whereas in the dream state, you can fly to Mars, the United States; you can become anything you want; you can embrace anybody you want; you can eat anything you want; you can become a great king, etc., etc. But the moment you come to the deep sleep state—I am forestalling what is about to come. Beautiful description this Bṛhadāraṇyaka Upaniṣad gives us.
===The Same Experience for All===
So this person—whether a mahārāja, a great king, is sleeping; a baby is sleeping; a dog is sleeping; a sinner is sleeping; an evil person is sleeping; a mosquito is sleeping; a tree is sleeping—it makes no difference. They have exactly the same experience. So in deep sleep, there is no world. That means there is no second—''ekam eva advitīyam''—of course, until it lasts. And then it is a state where the person is aware that "I am." I am not a man, I am not a dog, I am not a mahārāja, I am not a baby, but just "I am." What type of "I am"? I exist, and then I am so happy, and I know I exist and I am very happy. So I am ''Sat'', I am ''Cit'', I am ''Ānanda''.
===Poor Man's Samādhi===
This is the nearest state—that is why senior swamis call it "poor man's samādhi"—"poor man's Nirvikalpa Samādhi." Anybody, everybody, we all get it, and then we are experiencing it, but the tragedy is we never study it. And it is only these great Hindu scriptures—practically every Upaniṣad: Chāndogya, Bṛhadāraṇyaka, Māṇḍūkya especially—made it a special subject of its study, because nobody studies what is this phenomenon called deep sleep.
===The Analogy of the Unknown Animal===
So through deep sleep, he wants to give an example. Like: "You know, have you seen this animal?" "No, sir. But do you know anything about this animal?" "No, sir, I will tell you. This animal which lives in a deep forest looks like a cow. It is not a cow, but in many respects it looks like a cow—many similarities are there." So next time when this person goes into the forest and suddenly happens to see this animal, he knows definitely this is not a cow. But he remembers the words of the wise person: "This must be that special type of animal about which my friend, my teacher told me—it looks like a cow, but absolutely not a cow at all."
===The Only Way===
So that is how through this analogy—taking the analogy of deep sleep—that is the only way; there is no other way. You cannot—''manu ito vāco nivartante aprāpya manasā saha''. So Ajātaśatru wants to give this example of deep sleep through the model of deep sleep; he wants to convey: just imagine that a person continuously will be abiding in that deep sleep state—a deep sleep state where a person does not come out of it to experience another state, and it is a state experienced with full consciousness as we experience the waking and the dream states, and yet he knows. In fact, this person experiences all the three states completely, and he watches: "I am only manifesting as the waking, I am only manifesting as the dream, I am only manifesting as the deep sleep."
===The Special Characteristics of Deep Sleep===
But this deep sleep has got some very special characteristics. Through them, through meditation on them, through upāsana on them, one will finally attain Brahmajñāna. So Ajātaśatru asks, pointing out—that incident was over—so is this ''Vijñānamaya Puruṣa''. That means the real man—that means the pure consciousness within this ''jīvātman'' is called ''jīvātman''. ''Vijñānamaya''—pure consciousness, ''Caitanya''—Jīva. And this is the highest manifestation in human beings, and especially in awakened human beings. Where was it buried, and from where did it return and identify itself with the physical body after this person was violently shaken? Bālāki Gārgya was unable to comprehend the mystery; he admits he simply does not know.
===Waking and Dream States Analysed===
Waking state, dream state were analysed. Why are we not able to understand this deep sleep state? Ajātaśatru tells, teaches Gārgya: that discovering the true human being or the true Self is an exceptionally difficult task because it is not something visibly or easily intelligible. He clarifies why he specifically chose a sleeping man rather than a waking person or even a dreaming person to illustrate the knowledge of Brahman.
===The Waking State===
What happens in our waking state? During our waking hours, our consciousness is scattered outward, behaving much like sparks of fire spread over millions of different things. We become acutely aware of external space, the passage of time, and we identify with myriads of objects outside ourselves. And this is a point we have to clearly understand. When I see a man, I become that man. That means my eyes go and take an impression of that object and present it to the mind, and the mind becomes one with that photo, so to say, and then for the time being it becomes—when a person says, when we say "I know this person," whenever we say that, we have to identify ourselves with that person, our ''vṛtti'' and the object outside—''artha'' and ''jñāna''—''vāk'' and ''artha''—''iva sampṛktau''—inseparable. Mentally you can separate discriminatingly; actually you cannot separate. So we become identified. Then we may like—we may become attached, or we may become—we may hate, we may not like that person. Whatever it is: "I like this person. I do not like this person." Then I become love of that person; I become hatred of that person—love and hatred. Then we forget—our consciousness forgets "I am pure consciousness"—and then remains identified, thinks in that delusory way, and reacts with that delusory knowledge. That is why the waking state cannot be a right model to describe consciousness.
===The Dream State===
So then the waking state is constant distraction, fragmentation—time, space, and causation, everything is fragmented. That is why waking state is not a good example to teach about Brahman. What about the dream state? So during withdrawal of ourselves into the dream state, there also we create—our own mind creates—exactly the same physical world. We get attached there also. We get attached to places, persons, events, emotions, experiences—everything. And that is complete opposite knowledge to Brahma knowledge.
===The Deep Sleep State===
But when a person withdraws himself from the waking, from the dream, and enters into deep sleep—the state of deep sleep serves as the perfect symbol for understanding the true Self or the Ātman or Brahman. So in both waking and sleeping, the individuals possess the self, and then we separate ourselves: "I am different, everything else different." In deep sleep, the central consciousness withdraws all external experiences into itself, and not only that, along with that, the mind—all our sense organs excepting the ''prāṇa''—completely withdraw inwards. Senses such as speech, sight, hearing—all other things cease to function entirely, and even the thinking mind is deactivated. All transactions and communications with the external world are definitely put to an end.
===The Self Rests in Its Own Pristine Purity===
The self no longer wanders; it rests in its own pristine purity within the cosmic space—the ''dhaharākāśa''—ether of consciousness located in the centre of the heart:

हृदय-कमल-मध्ये राजितं निर्विकल्पं सदा सदिकाल-भेदातीतं एकस्वरूपम्.

''hṛdaya-kamala-madhye rājitaṃ nirvikalpaṃ'' sadā sadikāla-bhedātītaṃ ekasvarūpam.

In this profoundly quiet state, there is a practical non-existence of the individual, because an individual is an individual only in comparison with the world. When there is no world, I do not think "I am an individual." For all conceivable external purposes, the self alone remains.
===Temporary vs. Permanent===
But remember, even here also, that awareness is broken temporarily, as if we are in Nirvikalpa Samādhi. So temporary Nirvikalpa Samādhi is called Suṣupti, and permanent Suṣupti can be called as Nirvikalpa Samādhi.
===Conclusion: The Circulation of States===
Beautiful thoughts—some more are there. So let us take our own time to understand this properly. What we are talking is not theory; it is what we are experiencing every day of our life. We are circulating from one state to the other—not only at night we go into deep sleep, but in between two thoughts, we also go into that same state, about which we will talk in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Taittiriya Upanishad Lecture 112 Ch3 10.5 on 08 July 2026 Q&A

2026-07-13T04:14:24Z

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[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 112 Ch3 10.5 on 08 July 2026

2026-07-13T04:12:52Z

Bhama:

Full Transcript (Not Corrected)

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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: Review of Ākāśa Upāsanas==
In our last class, we were discussing some of the special contemplations (''upāsanas'') on ''ākāśa''. ''Ākāśa'' is the best support, as far as we are concerned. There is a close relationship between space (''ākāśa'') and ''Ātman'' or ''Brahman''. Every time we have to remind ourselves of it. What are the common features between ''ākāśa'' (space) and ''Brahman''? Both are invisible (''amūrta''), both are non‑pollutable, both are non‑divisible, both are ''ekam'' (one without a second), both are all‑pervading, both are supporting all (''sarvādhāra''), both are ''sūkṣmāti sūkṣma'' (subtler than the subtlest), and both are non‑comprehensible – not to speak of the body, even to the mind also. That is why it is said: ''eto vāco nivartante aprāpya manasā saha''. Therefore, if we can train our mind slowly, of course, to meditate upon space, our mind will get refined enough; then it becomes fit.

What does this ''upāsana'' yield? That is, contemplating upon ''ākāśa'' as ''Brahman'' – the nearest to ''Brahman'' – what result do we get? That “I do not exist”, and when I do not exist, the whole universe also vanishes with me – not to speak of ''nirvikalpa samādhi''. Even when we are in deep sleep, the whole world disappears along with the disappearance of our mind. So that is the meaning of ''citta vṛtti nirodha''. When we purify our minds of every grossness, then it becomes as pure as the purest, newest mirror, and what reflects there is pure consciousness, called ''puruṣa'' – ''padaṃ prasṛtaṃ svarūpāyāvasthānam''.

So ''Ākāśa Upāsana'' takes us nearer to ''Brahman'', and ''Brahman'' is only one step higher than ''ākāśa''. Therefore, this ''Bhr̥guvallī'' in the ''Taittirīya Upaniṣad'' wants to give a group of ''Ākāśa Upāsanas''. We have seen: contemplate this space ''ākāśa'' as ''alpavedyā'' (the smallest), then ''mahat'' (the greatest), then ''manaḥ'' (the subtlest of the intellects), then ''namaha'' – that is, you bow down to the will of God. That is called bowing down to everybody. Actually, one can bow down to everybody only when one sees the true ''Brahman'' within everybody. Then, as a result, the ''Upaniṣad'' adds: every desire will be completely fulfilled.
==The Upāsana on Brahmanah Parimāra==
We have come to one particular meditation which I wanted to discuss, and we stopped there in our last class. What is that ''upāsana''? ''Ākāśa'' should be contemplated as ''Brahmanaḥ parimāra iti upāsīta''. ''Parimāra'' means destruction. So space should be contemplated as the final merging place.

We are already familiar: the ''Ātman'' manifests first as ''ākāśa'' (space), then air, then fire, then water, then earth. And the same process will be reversed back. So what happens to the earth? It goes back. Or rather, if I die, what happens? Not only the body, but the entire personality consisting of body and mind – the three bodies (gross, subtle, and causal) – every body merges back into earth. Earth merges back into waters, waters into fire, fire into air, air into space. Of course, when a person reaches that level of spiritual progress, then that person finally will be pulled back irresistibly, like a huge magnet. As soon as the iron particle (any metal particle) approaches near – but it must be pure – then there is no obstruction for the magnet to pull it into itself, making even the small iron particle part of the huge magnet. That is the idea one wants to convey finally.
===The Peculiar Wording===
But the ''Upaniṣad'' puts it in a very peculiar way. What is the peculiar way? He says that ''Brahmanaḥ parimāra'' – ''parimāra'' means destruction. As the mantra goes here, there are people in this world – no saint will ever think anyone is an enemy to me – but there are people who do not like saints. Especially saints, excepting in Hinduism, have been tortured and killed. Whether you take Christianity – how they used to beat up Saint John of the Cross, how many difficulties Saint Teresa of Avila had to go through – every saint has to go through. And of course, when you come to Islam, you will see how many people have been beheaded, burnt, tortured, all in the name of religion, just because they realized “I am ''Brahmasmi''”, “I am Allah”. So many stories are there like that.
===Saint Teresa of Avila===
But I want to make it a bit lighter by recollecting a beautiful incident from the life of Saint Teresa of Avila. She enjoyed perfectly good health throughout her life, and she became converted. She surrendered herself totally to God. Her attitude is ''sakhī bhāva'' – “I am your friend” – and Christ told her, commanded her rather: “You reconstruct My church. Reform My church.” So much corruption practically in every institution – because institution means organisation, organisation means power structure, power structure means greed, and so many people will be drawn. And so organisation, as Swami Vivekananda used to joke towards the end of his life, “An organisation is the most terrible enemy of Mahāmāyā,” because Mahāmāyā gives the final test of any spirituality – organisation. Because as soon as there are different opportunities, social opportunities – what they call social climbing – right from an ordinary worker, a manager, to head of a centre, to trustee, assistant secretary, etc., etc. – a very fascinating study of history is there. So there are so many people who were very good at the beginning, but slowly Mahāmāyā draws them to power. Power comes through position, and so much struggle is there, and nobody wants to hear the truth about it. Whenever somebody tries to lead a pure life, immediately many people recognise it, and they start becoming popular and famous, and that becomes intolerable to the people in the organisation.

Rare exceptions are there. There is a different story. I just want to mention that there is one great soul called Brother Lawrence. His teachings in ''The Practice of the Presence of God'' had become immensely popular. Once a bishop had come to visit him. Not only was Brother Lawrence practically illiterate, he was also lame. He also did not possess much intelligence, but he was totally dedicated to God. He used to practise the presence of God, and he used to pray: “Lord, you know what I am. They are sending me to do this job. I do not know how to do it. You please take care of me.” And that is how slowly he used to successfully complete transactions more than even the most intelligent person, all because he was following the will of God by complete surrender to God. Fortunately, a bishop had come – and he was a great bishop, pure – and he thought, “Let me test this child,” and he came, spent time, and he was so attracted that he visited many times and received some letters also, and that is what we are enjoying today – ''The Practice of the Presence of God''.

But in the case of Saint John of the Cross, the people imprisoned him, used to beat him, and only after several months of such beating did God show him a way out.

Coming back to Saint Teresa of Avila: she used to cherish the attitude, the relationship of friend. She used to say, “I am the friend of Jesus” – with complete surrender, of course. So Christ commanded her, “You rebuild My church” – that is, to re‑establish the original spiritual principles whereby an organisation stands as a representation of God on earth. She had tremendous difficulty because the churches were so corrupt, so rolling in luxury, that it became a terrible blow to them. So they became inimical, and that caused trouble to Saint Teresa. One day she complained, “Lord, you only commanded me. Why are you treating me in this way?” And as if innocently, Jesus replied, “That is how I treat My friends.” Quick as a flash came the retort: “Now I know why You have so few friends. Which friend is going to be friendly with You if You are going to treat people like that?”
===Saints and Enmity===
Anyway, all this I am telling – organisations are one of the greatest temptations to test the true intent, and it is also an obstacle race; we have to get out of that. So the saints – they do not have any enemies. They never consider that there is somebody who is an enemy; that is no saint. Why? Because he sees only God everywhere, ''Brahman'' in everybody. There is Rāmakṛṣṇa's beautiful story: “Who is giving you milk?” And immediately the monk replied, “He who has begotten me, He alone is giving me milk again.” ''Sarvatra ātmadarśanam'' – everywhere he sees the hand of God only, and he accepts gladly whatever comes. He never blamed. Śudhīra never blamed the ''jāmindār''. We blame the ''jāmindār'' and we wish his fourteen generations before and seven generations after – that means even now, if there are people, let them burn in hell. But Śudhīra totally depended upon Rāma: “It is Rāma's will which brought about this condition. Let Rāma decide what He wants to do.” Rāma's will – that is the test of saintliness.

So why am I talking so much about these things? Because a person who contemplates ''ākāśa'' as the destroyer (''Brahmanaḥ parimāra'', the destructive power of ''Brahman'') – we can misunderstand. There could be two types of enemies. What is that? Some people – all of us – we do not like some people, and some people also do not like me. We like some people, some people also like me. But this is the story of an ordinary person. The story of an extraordinary person is totally different. A saint will never consider anybody inimical, but there are people who consider some saints as inimical. The family priest of Madhur Bābū Fakīr had kicked Śrī Rāmakṛṣṇa several times and injured him, but Śrī Rāmakṛṣṇa never raised the topic.
===The True Meaning of Parimāra===
So we have to understand properly: what does this ''Ākāśa Upāsana'' do? It is just like a mother who has several children. A true mother will have equal love right from a newborn baby to the grown‑up child, son or daughter. Love will never diminish by distributing. So a knower of ''Brahman'', a contemplator of ''Brahman'', cannot also make distinctions: “This person is my friend, this person is my fan, this person is my enemy who is trying to pull me down.” No, it is the Divine Mother. If you still remember the story of Rābiyā – once some people reported to her that such‑and‑such people are criticising you; they are enemies of yours – she replied, because she was not taking any action to protect herself, “I am so much absorbed in the contemplation of God, I have no time to find who wishes me well and who wishes me to be in the well.”

So we have to understand this beautiful concept. So, this ''Upāsana'', what does it do? The whole universe is my creation, and they are all my children – living, non‑living, everything is my children – and I have to protect. In this context, we have to understand a little better. Does a saint – or let us say ''Brahman'' – neglect rivers, mountains, forests? Of course, from the Hindu point of view, a river is a living goddess. Forests are living goddesses – that is why we call it ''Vanadevatā'', forest goddess. And every bit of water flowing, whether it is flowing or not, whether it is in a mud puddle or in a lake or in the ocean – it is all manifestation of ''Brahman''<nowiki>'</nowiki>s fourth manifestation in the form of waters. Every particle of the earth is ''Pṛthvīdevatā''. So this is how a spiritual person's vision identifies more and more with the vision of ''Brahman''. He will be saying: “The whole universe has come from me. So everything is me only.” So a person looks upon everything as one's own self. Where is the question of having friends or enemies or anybody? That is not possible.

So that is how we have to understand. This is the last ''upāsana'' – ''Ākāśa Upāsana'' – ''pad Brahmanaḥ parimāra iti upāsīta''. The spiritual aspirant should contemplate ''ākāśa'' as what? ''Brahmanaḥ parimāra'' – the destructive power of ''Brahman''. ''Ākāśa'' is the destructive power of ''Brahman''. Thus one should contemplate, taking ''ākāśa'' as the support.
===The Spiritual Effect===
Then what is the purpose of this one? The spiritual meaning I have already discussed: everything in this world goes back to earth, which goes back to waters, which goes to fire, air, and finally ends up in ''ākāśa''. That is the truth, and again it will emerge, re‑emerge. That is why ''sṛṣṭi'' is called beginningless – ''anādi''. And then the ''Upaniṣad'' also goes on to say: ''paryenam reyanti viśandāḥ sapātmāḥ pariye apariyāḥ vṛtravyāḥ''. So let a spiritual aspirant contemplate ''Brahman'' as the destructive agent, and all his enemies who hate him – also those who do not hate him – will perish. It means the very feeling of enmity will be wiped off the mind of the spiritual aspirant. So ''parimāra'' means destruction. ''Parimāriyantay'' – everybody connected with him, everybody, and who is excluded? No one is excluded. Everybody is the same; everything is ''Brahman'' only. ''Sarvatra Brahma darśanam''. So what does it mean? It means, according to him, actually there is no second object – ''ekam eva''. “I am that One.” So that is how we have to understand. All feeling of enmity would disappear.
===Holy Mother's Example===
If you still remember Holy Mother's sincerest prayer: looking at the moon – even in the moon we can detect some dark spots – Holy Mother had prayed: “O Mother, even in the moon there are some spots. Let there be no spot in me.” That is the prayer of Holy Mother. And we know once when she was in Jharambati, then some of her relatives wanted to buy some cloth produced by English people because it looked nicer, better, much smoother than the coarse cloth produced by Indian ''charkhā''. But Holy Mother probably wanted to send one of her attendants to buy, but he was overcome with emotion: “Why should we purchase foreign goods?” – because he was full of Gandhi's ideal – “We must spin our own cloth; we must encourage people; then we can destroy these foreign products.” Then Holy Mother said in that connection – a beautiful saying: “After all, they are also my children. There is no 'our' and 'other people'. Every country is my country; every person is my child. Everything in this world” – including a cat. If you remember, one of her attendants mistreated a cat, and Holy Mother simply said (she did not scold him): “My son, I live also in that cat.” Which made him consider that not only that cat but every animal as Holy Mother herself. So he used to beg for milk, even for fish, to feed that particular cat – that became his spiritual renaissance.

We have to understand that way. So this meditation on ''ākāśa'' – it destroys; ''parimāra'' means the destructive power in spiritual sense – that means all the inimical feeling that we cherish in our hearts will be destroyed, because I become as expansive as the ''ākāśa'' (space) which covers everything, which is nothing but my own manifestation, gradually in the process of the five elements. We have to keep that in mind.
==The Qualities of a True Devotee (Bhagavad Gītā)==
To conquer this – that is the most important thing. In the ''Bhagavad Gītā'' we see: ''samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ, śītoṣṇa-sukha-duḥkheṣu samaḥ saṅga-vivarjitaḥ, tulya-nindā-stutir maunī santuṣṭo yena kenacit, aniketaḥ sthira-matis bhaktimān me priyo naraḥ'' – in the twelfth chapter, which has only twenty verses, Bhagavān is trying to say: this person who has these particular qualities alone is to be considered as My real devotee. Whether he is approached with respect or with enmity, whether he is mistreated, disrespected, abused, whether it is hot or cold, whether it is happiness or unhappiness – everything is treated with equal sight.

A prostitute had to teach – a public woman had to teach – this lesson to Swami Vivekananda: ''Prabhu mere abhāguna chita na dharo'' – “O Lord, please do not take into consideration my defects. ''Samādharaṣī hai nāma tihāro'' – Your name is 'Equal‑sighted'. You do not say 'This person is a sinner, this person is a great devotee'.” No, but all the suffering that comes to a person who leads what is called unrighteous life (''ādharmic'' life) is a correction, and that is a grace of God. Only God wants to wash him off, and sometimes that washing may be painful also.

''Tulya-nindā-stutir maunī'' – whether somebody blames him or praises him – ''santuṣṭo yena kenacit'' – whatever comes, he is more than happy. ''Aniketaḥ'' – there is no fixed place; every place is a temple for him. ''Sthira-matir bhaktimān me priyo naraḥ'' – such a devotee, such devotion alone is to be cherished and developed. Then only will he become fit to be called “My devotee”, and I will take care of that person.

So there will be ''viśantāḥ sapātnāḥ bhrātṛvyāḥ'' – relatively, it may be relatives, it may be cousins, it may be long‑distance relatives, it may be from different religions, different races, different countries – but in the eyes of a saint, everyone is absolutely the same. Sometimes even the power of the saint works out so that that person can change even a person who is cherishing negative feelings towards the saint.
===The Nandana Vana Hymn===
That is why there is a beautiful hymn called ''Dhanyāṣṭakam'': ''Sampūrṇaṃ jagadeva nandanavanaṃ sarvāpi kalpadrumāḥ''. Imagine a beautiful garden called ''Nandanavana'' – the moment you behold it, your heart is filled with unspeakable bliss, unimaginable bliss. And what type of garden is that? Every plant – ''sarvāpi kalpadrumāḥ'' – ''kalpavṛkṣas'' – that means whatever desires you have, even the smallest plant in that ''Nandanavana'' is capable of bestowing upon you the highest bliss. You do not need many; even if one wish‑fulfilling tree is beheld, it will fulfil all desires forever, not to speak of a huge beautiful garden.

''Adviṣṭa sarvabhūtānāṃ maitraḥ karuṇā eva ca'' – the ''Bhagavad Gītā'' is, after all, the essence of all the ''Upaniṣads''. So we have to understand this in this manner.
==Summary of the Three Categories of Upāsana==
What is the ''upāsana''? You consider ''ākāśa'' as the destructive power – that means which destroys all the obstacles in the path of a spiritual aspirant and makes him as expansive as the support like this space. Such a person can give shelter to everybody and anybody.

Now with this, we have seen:
#''Ādhyātmika Upāsanas'' – contemplations considering every limb of our body, every part of our mind as ''Brahman''. Ultimately, that is the result.
#Then we have seen that all of us are connected through the power of the unity of the presiding deity. For example, all the powers of seeing through our eyes – we are all connected through the Sun God. But the Sun God himself is only one particular manifestation of ''Hiraṇyagarbha''. This person is called ''Ādhidaivika Upāsana''.
#Then we have seen ''Ākāśa Upāsana'' – the third ''upāsana'', where ''ākāśa'' means ''Saguṇa Brahma''. This is ''Saguṇa Brahma Upāsana'', where the person will become the absolutely fittest person to receive the final knowledge by the grace of the Divine Mother only, because these are all manifestations of the Divine Mother. ''Saguṇa Brahma'' is addressed by Śrī Rāmakṛṣṇa as ''Śakti''.
If you think that realisation of ''Brahman'' is another step, that would be wrong. As soon as a person knows “I am the ''Saguṇa Brahma''”, automatically he will understand “I am also the ''Nirguṇa Brahma''”, which is expressed as ''Aham Brahmasmi''. So that will be the result if we do all these contemplations that have been inculcated here.
==The Final Result: Identity with Hiraṇyagarbha==
What is the result? The person will reach the acme of spiritual progress, and then he realises “I am ''Hiraṇyagarbha''” – in that sense also ''Aham Brahmasmi''. But once a person realises that, there is nothing more for him to do, because after reaching identity with ''Saguṇa Brahma'', there is no need to say “I have one more step to take.” So that is being indicated now: reminding that all these ''upāsanas'' are only slowly purifying ourselves. Purifying ourselves means removing all the limitations within ourselves and becoming identified with the larger whole, until we become identified with this first manifestation, which is called ''ākāśa'' in one sense and ''Saguṇa Brahma'' in another sense. That ''Saguṇa Brahma'' – once a person automatically attains – do not think “I am going to obtain ''Saguṇa Brahma''.” You are ''Saguṇa Brahma'', but your ignorance does not make you understand. What is this ignorance? Feeling of limitation – “I am limited in body, mind,” etc. All these ''upāsanas'' remove the limitations. They do not give a positive result, because it is just like cleaning a mirror. The more we clean the mirror, the better the reflection.

That is why ''Brahman'' need not be attained, because we are already ''Brahman'', but we think we are not ''Brahman''. Through spiritual practices, especially ''upāsanas'', we realise that we are ''Brahman''.
===Application in Modern Terms===
The same contemplations we have to understand in the form of – more than ever, even today in this twenty‑first century (2026) – whenever you think Śrī Rāmakṛṣṇa, for example, or Rāma or Kṛṣṇa or Śrī Rāmakṛṣṇa, then you will have to understand: he is ''Brahman'', he is ''Ānanda Svarūpa'', he is one without a second, he is all‑pervading, he is all‑supporting. Only the form has changed, but the process is exactly the same. The terminology has changed. “I want to contemplate the space” – instead of that, what we say is “I want to contemplate on Rāmakṛṣṇa.” We substituted the word ''ākāśa'' with the word ''Rāmakṛṣṇa'' or ''Kṛṣṇa'' or all this.
==The Puruṣa in the Sun and in the Heart==
Now that is being indicated in the next mantra. What is this mantra? ''Sahāścayaṃ puruṣaḥ, eṣa ya asāv ādityaḥ'' – we have seen this earlier also: that the ''Puruṣa'' who is inside the man and the same ''Puruṣa'' who is also in the sun – both are one. So this is the result of ''upāsana''. Always keep in mind: ''upāsana'' means what? We approach nearer and nearer to ''Saguṇa Brahma'', and finally there would be no separation. Then the person feels “I am ''Saguṇa Brahma''.” So there is absolute oneness.

This is possible only because it is a fact. Suppose I do not know; somebody taught me: “You and the sun – the consciousness in you and the consciousness in the Sun God is one and the same.” But the fact is: the consciousness is separate, and your consciousness is separate, everyone's consciousness is separate. If that is the fact, any number of contemplations is not going to make us one with the Sun God. If difference is a fact, it will remain. But if difference is only a figment of my imagination, through these contemplations I destroy that wrong notion, and then I do not get anything, but what was there – that will be revealed. So it is only to manifest our divinity by removing all the obstacles by following the four paths of ''Karma Yoga'', ''Bhakti Yoga'', ''Rāja Yoga'', and ''Jñāna Yoga''.

So that is being said: actually, the being – the consciousness in you and the consciousness in the Sun God – is one and the same. By this we also have to understand: I feel difference between myself and everybody and everything, but the Sun God itself does not feel difference, because the whole creation is nothing but only the Sun God – or even ''Ākāśa Devatā'', you can say. So as soon as I understand consciousness is one (''ekam eva advitīyam''), then my understanding that I am different from everything else also becomes completely eradicated, destroyed. That is the power of ''ākāśa''. That ''ajñāna'' (ignorance) will be destroyed. That is what the ''Upaniṣad'' wants to tell us through this particular fact: ''Eva ātmā, paramātmā'' – the individual soul and the cosmic Self is absolutely one and the same. And who is this? ''Sūrya Devatā'' (Sun God) – ''Sat Chit Ānanda''.

So what does the contemplator become? ''Sat Chit Ānanda''. The ''ānanda'' means limited happiness; we get limited happiness because of our identity with the instrument, which is a limited instrument. When I remove the instrument, I realise that ''Ānanda'' is actually my own ''Ānanda'', being reflected in a mirror – like our face is reflected in the mirror, reflecting in a sweet, in a house, in money, and in everything else. When this limitation is removed, then I do not see any difference between myself and anything else. There is no other self except my own Self.

Then what happens to that person who contemplates on this ''ākāśa'' and goes through all these steps – that is, ''ādhyātmika'', ''ādhibhautika'', and ''ādhidaivika''? That person realises ''Aham Brahmasmi''. Then what does he gain? What does he not gain? There would be no desires left. That is said: ''sa evaṃ vit'' – one who knows “I am ''Brahman''” – what happens to him? It is described in an imaginary form, only graphically imagined for our understanding, but the moment takes place almost unconsciously.
==The Graphic Description of Liberation==
''Sa ya evam vidvān'' – he who understands – what does he understand? That there is no separate being called ''Brahman''. “I am ''Brahman''.” All this while I was thinking that ''Brahman'' is somewhere there, but now I understand there is no separate ''Brahman''. I am that ''Brahman''. Then what happens? A beautiful graphic description: ''Asmāt lokāt pretya'' – after dying to the world – that means after the death of ignorance, after withdrawing from this world – he attains that true Self through stages (''pañcakośas'').

But what does the ''Upaniṣad'' say? ''Etam annamayam ātmānam upasaṅkramya, etam prāṇamayam ātmānam upasaṅkramya, etam manomayam ātmānam upasaṅkramya, etam vijñānamayam ātmānam upasaṅkramya, etam ānandamayam ātmānam upasaṅkramya''. So what happens? First of all, as we have discussed many times, when this contemplator understands “I am ''Anna Brahma''” – “I am ''Virāṭ Brahma''” – that is, until then the person thinks “I am this individual body separate from everything else.” This contemplation removes all limitations and separations. From the grossest physical point of view, he says: “I am this entire creation in the grossest form.” So he expands himself to identify himself with everything.

Then he says: “This is not the final goal.” Then he looks and says: “This is an effect. ''Annamaya Kośa'' is an effect of ''Prāṇamaya Kośa''; ''Prāṇamaya Kośa'' is an effect of ''Manomaya Kośa''; ''Manomaya Kośa'' is an effect of ''Vijñānamaya Kośa''; ''Vijñānamaya Kośa'' is an effect of ''Ānandamaya Kośa''; and ''Ānandamaya Kośa'' is the manifestation of ''Ānanda Brahma Ātman''.” So that is being described graphically. He rises above that feeling “I am the ''Annamaya Ātman''.” That means he says: “I am the entire ''Annamaya Kośa''. I am the entire ''Prāṇamaya Kośa''.” This is not giving up; this is including, expanding. “I am not only ''Annamaya''; I am ''Prāṇamaya'', ''Manomaya'', ''Vijñānamaya'', ''Ānandamaya'' – and then I am really divisionless – ''ekam eva advitīyam''.”
===A Note on the Text===
An important point we have to understand: this portion – ''etam annamaya mahātmanam upasaṅkramya'' – he is bodily lifted from the second chapter called ''Brahmānandavallī'', with one small difference in word. In the second chapter, ''saṅkramati'' is the word used; here ''saṅkramya'' is used. The meaning is exactly the same.
==The State of the Jīvanmukta==
So what does it mean? A person who knows “I am ''Brahman''” includes all the manifestations – that is called ''Saguṇa Brahma'' – and of course he knows “I am also ''Nirguṇa Brahma''.” So having realised this oneness, he enjoys this world with ''ānanda'', only bliss – ''ānanda, ānanda, ānanda'' – and no dis‑bliss. So having realised this oneness, he eats what food he likes, assumes what form he desires. He is no longer limited by any scriptural injunctions regarding food, drink, or conduct of life – a very marvellous description of the knowledge of ''Brahman''. So he eats everything. How does he eat? He has acquired a huge mouth? No. Anybody eats – he is eating. Anybody is seeing – he is seeing. Anybody is hearing – he is hearing. Even an insect hears – he is hearing. There is no distinction. Everything is ''Brahman''. So he attains that oneness with all – from ''Brahmā'' to the blade of grass. He finds satisfaction in the thought that every movement of any creature whatsoever is his own movement. In other words, he identifies himself with the entire creation.
===The Advertisement for Brahmajñāna===
So after going beyond – this is the finest realisation. What does the ''jñānī'' do? In fact, he does not do anything, but to motivate us, to inspire us, so that we aspire for ''Brahmajñāna'', the ''Upaniṣad'' wants to put up a small advertisement: “If you subscribe to our channel, then you will get these benefits.” ''Imāṃ lokān kāmān kāmarūpī anusañcaran, etat sāma gāyan āste hau hau''. So then he goes up and down these worlds, eating the food he desires, assuming the forms he likes. He sits singing the chant of the non‑duality of ''Brahman'': “''Hau''! ''Hau''!” – ''Ha'' means what? One – Śrī Rāmakṛṣṇa said – somebody from a small village far away from the sea happened to visit that place, saw the ocean, came back, and the villagers asked him. He said in the form of this... ''Ā'' means what? ''Āścaryavat paśyati kaścit iti'' – “It is the greatest wonder. How can I describe? How can a frog that is born, brought up, and grown up in a narrow well, how can it understand what is called the ocean?” This is the most beautiful story quoted by Swamiji at the Chicago Parliament of Religions. We are all like frogs in a well, thinking that what we know is the limit of knowledge. Beautiful thoughts – they will talk. There are a few things still there; we will talk about them in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 112 Ch3 10.5 on 08 July 2026

2026-07-13T04:09:45Z

Bhama: Created page with "Full Transcript (Not Corrected) == Opening Prayer (Śānti Pāṭha) == ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum pādapadmetayosritvā pranamāmi-muhurumuhu ॐ सह नाववतु । सह नौ..."

Brihadaranyaka Upanishad Ch.2 1.14-15 Lecture 48 on 05 July 2026

2026-07-10T23:12:26Z

Bhama:

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.
== Introduction: Gārgya Becomes a Fit Disciple ==
In our last class, we completed all the twelve upāsanas. Gārgya had enumerated what he knew, and Ajātaśatru went on adding, and then Gārgya became a fit disciple. Now Ajātaśatru has to take him from Saguṇa Brahma to Nirguṇa Brahma.
===Ajātaśatru's Question===
Then Ajātaśatru, after hearing about the twelve upāsanas from Gārgya, asks him: "''Etāvān nu''—Only this much? Do you know anything more?" Gārgya kept silent. He lowered his head, but then he must have practised all the upāsanas. So he had developed tremendous amount of ''viveka'', ''vairāgya'', and humility. And he said: "I thought I knew much more, but you have opened my eyes. Now please lead me further, because I am eager to realise Brahman."
===The Real Teaching Begins===
Let us remember: no teacher will ever lead a person to what he cannot desire or cannot even attain. Everybody has to go step by step to that highest reality. So the real teaching starts from here. Just as a brief introduction: Gārgya becomes silent, and how he became the student.
==The Fourteenth Mantra: The Reversal of Roles==
In the fourteenth mantra, in the second chapter, first section, we get:

''Sa ha vācājātaśatrur etāvan nu iti.''

Ajātaśatru asked: "Do you know anything more than this?" And then the truthfulness comes out:

''Etāvadīti''—"I know, sir, only this much."

And Ajātaśatru rejoins:

''Naitāvatā viditam bhavati''—"With this much only, you are not going to become a knower of Brahman. This is only the knowledge of Saguṇa Brahma. That means you will not get ''mukti''."

''Sa hovāca Gārgya upatvāyanīti''—Hearing this, Gārgya said: "''Upatvāyanīti''—'You.' ''Upāyanīti''—'I am approaching you, eager to learn from you. Accept me as your student, and out of your boundless grace, enlighten me.'"
===The Teacher's Duty===
And when a teacher really gets a fit student endowed with all these Sādhana-catuṣṭaya-sampatti—the fourfold qualities of a true sādhaka—he would never reject. If you remember, Rāmakṛṣṇa knew very well. One day he was scolding Hāzrā: "These are the small children in spiritual life. Do you think they understand the highest truth that you are trying to inject into them?" Because this Hāzrā used to say: "I am Brahman, I am that." Śrī Rāmakṛṣṇa did not reveal the truth: "You are a fool. You are not even as much advanced as these people. You are full of egotism, and you are only thinking that you are a great spiritual person."
===Swamiji's Ridicule===
Swamiji used to ridicule him: "Hāzrā Dādā, elder brother, I have not seen anybody with such big, big rudrākṣa mālā—huge beads." And then this fool did not understand. Swamiji was making fun of him because the bigger the beads, the greater is the devotion and knowledge—that is what he thought. But Śrī Rāmakṛṣṇa's ''līlā'' is difficult to comprehend. So out of His infinite compassion, He kept him, and He told later on: "I keep him because without these buffoons—Jatila and Kuṭila—the play will not be complete."
===The Gentle Rejection===
And whenever Śrī Rāmakṛṣṇa finds people who are neither willing nor capable of understanding, He used to gently tell them: "There are beautiful things in this Dakṣiṇeśvara temple compound—please go and enjoy them. You enjoy." It is not a rejection by Śrī Rāmakṛṣṇa; He is simply telling: "You will be wasting your time. I will be wasting my time."
===Ajātaśatru's Training===
But Ajātaśatru himself trained Gārgya by inculcating into him all these marvellous qualities through upāsana. What is upāsana? Tremendous amount of training the person to think with deep concentration on a particular quality. So whatever we think deeply, that is what we end up becoming. So Ajātaśatru must have recognised—in fact, Ajātaśatru must have found out the potentiality of Gārgya even before that. "Here is a very fit student. It is my duty to lead him."
===Authorisation to Teach===
Here also we have to understand: everybody and anybody, even a knower of Brahman, cannot be a teacher unless he is authorised by God. Authorisation means there will be power. There will be clarity, and the teacher understands the minds of each one of his pupils, and he will give the appropriate training. Some people you may say: "You meditate"; some people will say: "Do not meditate, just do japam." So according to the fitness, the teacher will tell—that special capacity to understand and direct. That is a great quality in any type of teacher, be it physics, chemistry, etc.
===Gārgya Accepts His Limitation===
So Gārgya accepted his lack of knowledge: "Let me now come to you as a student." There is a beautiful saying you might have heard: ''Guru mile lākh lākh, celā nāmile ek''—"In this world, we may get teachers in millions, but a true disciple is extremely rare." So Gārgya realised his limitation, and he was humble enough to acknowledge this. Unlike Śvetaketu—remember, in the Chāndogya Upaniṣad, Śvetaketu, when his defects were pointed out by his own father and then he said "let us go and learn," he refused to come. So much of arrogance was there.
===The Eager Student===
An eager student is always open to sit under the feet of anyone who has the desired knowledge. So here something peculiar: even at that time, brāhmaṇas were what you call the teachers, and they made themselves the teachers—they authorised themselves. Some good they have done, but a lot of harm also they have done, instead of saying "anybody who knows can be a teacher." They said: "No, only brāhmaṇas can be teachers." And that is a kind of arrogance, ignorance. That is what in the Muṇḍaka Upaniṣad we get: blind people, and they do not recognise that they are blind, but they take upon themselves the role of leading others.

अन्धैव नीयमाना यथान्धाः.

''andhaiva nīyamānā yathāndhāḥ.''

I do not remember—it may be in the Kaṭha Upaniṣad or the Muṇḍaka Upaniṣad.
==Ajātaśatru's Reaction==
Now Ajātaśatru's reaction. Ajātaśatru was a realised soul, and it is unnecessary to say that he was a fit person. Every knower of Brahman will be a fit person only. He said: "The tradition is brāhmaṇas will teach, and everybody else will sit humbly and try to learn. But then you are asking me to upset the tradition. ''Pratiloma'' means the opposite way: a kṣatriya becomes a teacher, a brāhmaṇa will become a student. ''Yath etat brāhmaṇaḥ kṣatriyam upayāt, brahma me vakṣyatīti''—'You are a brāhmaṇa. I am a kṣatriya. That a brāhmaṇa can approach a kṣatriya: "You teach me especially about Brahman." ''Vā ava tvā vijñāpayiṣyāmi''—But you are an earnest student. When an earnest student comes, there is a rule: he should never be rejected.
===Dronacharya's Mistake===
Droṇācārya committed this terrible mistake. Ekalavya was even more fitted, but in his arrogance, Droṇācārya behaved extremely badly. Not only he refused to teach, when he came to know that Ekalavya had chosen him as the guru and made a small image of his own guru out of clay, as if he was teaching (because the real teacher, we can understand, is neither Ajātaśatru nor Droṇācārya nor Śrī Rāmakṛṣṇa—it is only Mother Sarasvatī who teaches), then he demanded ''guru-dakṣiṇā'' without teaching. And what ''guru-dakṣiṇā''? "You cut off your thumb"—without which Ekalavya would be incapable of practising archery.
===Lessons from the Mahābhārata===
We have to learn these lessons. In the Mahābhārata also, there are so many defects of character—even though Arjuna revered him so much, there was a defect in Droṇācārya, even in Bhīṣmācārya. But we have become blind. What do the Purāṇikas tell us? The Bhāgavatars tell us: "Oh, Bhīṣma was an unparalleled person. Droṇācārya was a great ācārya." No—Droṇācārya, for example, should never have taught his own son Aśvatthāmā, who was completely unfit, because a man of character alone can be taught this highest of the Brahmāstra. Arjuna was okay, and we know what was the result, what had happened. But because of his blind love—"This is my son"—and also the child did not learn fully. He only knew how to discharge, not how to stop.
===Bhīṣma's Failure===
What about Bhīṣma? Bhīṣma was supposed to be an incarnation of ''dharma''. He knew ''dharma'', but he was never an incarnation of ''dharma'' because he saw so many things even after knowing how much of injustice, how much of cruelty his Kauravas were practising. Either he should have joined the Pāṇḍavas, or he should have gone to a forest and lived. But neither did he do. He stuck, he fought along with the Kauravas, and then he destroyed so many of the army of the Pāṇḍavas. From a historical point of view, that is not acceptable at all. Anyway, coming back.
===Ajātaśatru's Acceptance===
So Ajātaśatru said: "This is not in the tradition." But there is something we have to understand. There are certain duties incumbent upon brāhmaṇas. What are they? First of all, ''adhyayana'' and ''adhyāpana''—so a brāhmaṇa has to be engaged in continuous learning. And then whatever he understands, he should give it freely, not expecting any fees or anything. That is called ''adhyāpana''. Then ''yajana'' and ''yājana''—he can do ''yajñas'' etc. by himself, and if somebody, a king for example, employs him, he should do it. ''Yajana'' means he should do himself; ''yājana'' means if somebody requests him to perform, then he should perform it. Then ''dāna''—that is, he can accept charity because he does not accumulate anything, he does not possess anything. So he should live a simple life—as Socrates tells the philosophers: very simple life—simple living, high thinking. And then ''tapasyā''—he must always perform austerity so that he will be revered.
===Kṣudirām's Example===
Kṣudirām was such a person; he never expected anything from anybody. That is why God Himself wished to be born as this child of Kṣudirām. It is not only the life of Śrī Rāmakṛṣṇa; the life of his parents was unparalleled. Just meditate on Kṣudirām, meditate on Candramaṇī—then you will understand what I am talking about. Such a guileless person was the mother of Śrī Rāmakṛṣṇa. Nothing will be hidden in her—as they say ''pete kichu rākbenā''—she will not keep anything hidden. That is the meaning. Everything she tells openly, and people used to ridicule: "You are such a foolish woman, so innocent. You should not talk to people what is in your mind." But Śrī Rāmakṛṣṇa loved that and said: "My mother is an example of what is called ''satya''. They thought the speech and the action should be one and never deviate from each other."
===Śrī Rāmakṛṣṇa on His Father===
Śudhiram, he said—Śrī Rāmakṛṣṇa said: "Before this storm of spiritual sādhana, like a ghost caught hold of my head and made me go through, I used to think I will follow the footsteps of my father." Most of the ancient ṛṣis were like that. So even though a brāhmaṇa—what is it? He should learn, he should teach, he can—he has to perform special ''yajñas'', and if he is employed, he can assist a mahārāja, a great prince, etc., and he must accept. If he has more, he can also give, distribute it with others. And at the same time, he must do ''tapasyā''—because such a person is called a brāhmaṇa.
===Ajātaśatru's Response to Gārgya===
Now in this case, Ajātaśatru said: "''Sā ayam ikṣatriyaḥ''—even though I am a knower of Brahman, I will accept you because you are a proper person, a fit student. But you do not need to sit below me. You do not need to make praṇāms to me. On the contrary, I will just treat you as my friend, and I will tell you." Then he said: "''Vā eva tvā jñāpayiṣyāmi''—that is, 'I will definitely teach you. ''Vijñāpayiṣyāmi''—I will let you know whatever I know.'"
===The Real Teaching Begins===
Then what did he do? ''Tam pāṇau ādāya utthastau''—probably both were sitting. So Ajātaśatru caught hold of the hand of Gārgya because he wanted to teach him something, and then he said: "Come with me." So anybody can be a teacher. Even from a ''caṇḍāla'', even from a baby we can learn. From now onwards, the real teaching about the Nirguṇa Brahma starts.
==The Teaching Method: Deep Sleep as an Example==
What steps did Ajātaśatru take to prove that man's real nature is actually divine? Swami Vivekananda says: "Each soul is potentially divine." So that means each soul is none other than Ātman or Brahman—''Ahaṃ Brahmāsmi''. But "potential" means for now it is hidden, like a huge tree is hidden inside a tiny seed—like a banyan seed. So what did Ajātaśatru do to teach Gārgya Bālāki that the Jīva—everyone of us, not only Gārgya—each one of us is Brahman, the highest ultimate reality?
===The Brilliant Process===
So Ajātaśatru used a very brilliant process of elimination followed by practical demonstration, using deep sleep as an example. What did he do? So to demonstrate the truth that Jīva is no other than Brahman, Ajātaśatru takes Gārgya by the hand and leads him to a man who is fast asleep. When you read this particular portion, you may get the word ''Bālāki''. So Gārgya and Bālāki—at the very beginning it is mentioned—they are one and the same person. I am using frequently the word "Gārgya," but you might come across "Bālāki" also.
===The Three States of Experience===
So approach a person who is deeply asleep. This, as we know, is the third state of experience. ''Jāgrat''—waking state—where the body, mind, all the sense organs function. Then only mind functions with the impressions gathered during the waking state, either in this life or in many of the past lives. That is called ''Svapnāvasthā''—the state of dreaming. And then we all enter—these are all our day-to-day experiences. So what is the third stage? Deep sleep.
===Deep Sleep as an Illustration===
So here he found a person, and then he wanted, through this deep-sleep person—that means taking deep sleep as an example—Ajātaśatru wanted to teach what happens in this state of deep sleep. Now we should not equate deep sleep with abiding in Brahman, because this is also a temporary state only. But it will do as an illustration. What is deep sleep? Absolutely, there is no mind. When we say there is no mind, no body awareness is there. No awareness of the mind—that means no awareness of the entire creation—and the person is beyond time, space, and causation, and he abides—that is the nearest state to the real state of Brahman.
===Deep Sleep vs. Nirvikalpa Samādhi===
So we must always keep in mind deep sleep—that is all we can say. You cannot take a person, a student, and say when Śrī Rāmakṛṣṇa was in Nirvikalpa Samādhi, "Look, this is the Nirvikalpa Samādhi person." No, even if you take a knife and pierce him, he would not be awake from that state, because deep sleep can be woken up even with a little bit of beating. But the state of Brahman—you can never wake him up. You have to understand these words properly. Because once a person enters Nirvikalpa Samādhi, it is not that like deep sleep he will come back and then act like an ignorant person.
===Your Own Experience===
Whenever you see a person who is awake—you take your own case. You are so peaceful. Several hours you have slept so deeply. You have gone out of time, space, and causation, and that is the real cause why you are so happy. Because there is no ''dvitīya''—there is no second. And what happens when there is a second, whether it is in the dream state or waking state? When a person is experiencing a second—"second" means any number, not only one—then the person's mind can be happy, unhappy, and an infinite number of moods can happen. But when a person—even if he is so-called Jīvanmukta—his mind is permanently anchored in that knowledge "I am Brahman." And this state Ramana Maharshi used to call Sahaja Samādhi. ''Sahaja'' means what? Once a person gets this experience, he cannot be separated from it.
===The Cinema Analogy===
So even in the waking state, a Jīvanmukta perceives the waking state like you are perceiving a cinema. Supposing you yourself have acted—or a better example would be: supposing you are acting in a cinema, and in that cinema your life is being shown. So it is 10 o'clock at night, and you go to bed, and you are deeply asleep—many things happen around you, but you are not aware of it. Then you wake up. When your waking state starts, after some time you sit and go on either daydreaming, or if you go to lie down on bed, you will be having invariably some kind of dream. Imagine you are acting all these states, but you are also watching. So you are watching them, and yet you know that you are the watcher—the continuous watcher of all the three states. Which is not the case in our case: when I am in the waking state, I become a participant and a witness of the waking. So also in the dream, so also in the deep sleep state.
===Consciousness in Deep Sleep===
"Am I conscious of myself in the deep sleep state?" I have dealt with this subject so many times. Yes, you are completely conscious. So if somebody asks you when you are taking a leisurely walk in your waking state: "Are you in the waking state?" He says: "Of course, I can see you, I can hear you, I can reply to you." And when you are in the dream state, then in dream also you feel exactly the same thing: "I am awake." You feel only when you wake up from the dream and come back to the waking state—then you say: "That was all my mental imagination, but it is not the real waking state." But so long as we are dreaming, that is pure, just like the waking state—no difference at all. But when it comes to the deep sleep state, we have a problem because "I do not remember anything."
===Remembering Deep Sleep===
Do not you remember? Definitely you remember. You do not remember something, but you remember something. What is it you do not remember? That tomorrow morning I have to go to work; I have got a lot of pending work in the office, and my boss told me to complete it. That you do not remember because the entire world—both waking and dream—have disappeared. But what do you say when you wake up? "Oh, I was so happy. I did not know anything." Did you not know I was experiencing happiness? Definitely, you know it. Did you not know I did not know anything? Because to know something, and as well not to know something, only a knower can tell. Because if a knower does not know what he does not know, he cannot tell: "I do not know."
===The Knower of Both Knowledge and Ignorance===
But we always are telling: "Do you know such and such a person?" "No, I do not know." "Do you know such and such a person?" "Of course, I know him very well." So you are knowing one person very well and not knowing anything about the other person. "I know, I do not know"—both you are the knower of both these. When there is light, I see so many things; when there is darkness, I do not see anything. So what do you say? "I know I cannot see anything." That is a very valid knowledge.
===Abhāva Pratyaya===
A book, for example, is not found in a room. I discussed also this point. This is called ''abhāva-pratyaya''. This is also a ''pramāṇa''. Usually you keep a book in your own bedroom, but one day you do not find it. You know that nobody had taken it out of the house. That means this is a knowledge: "I know my book is here. I know my book is not here." You have complete knowledge about these experiences, and this knowledge—"the book is not there"—leads you: "Then it must be somewhere else." So usually I saw my family member reading. So you will go to that room, and invariably you find that book there. So you see, even in the deep sleep state, it is not that we are unconscious; we are completely conscious.
===The Consciousness That Witnesses All States===
This consciousness which is witnessing all the three states never becomes absent. That is why in the Bṛhadāraṇyaka Upaniṣad, 1.4.10, it says: this ''vijñāna''—that is pure consciousness—will never be absent. But the secondary consciousness—that is the borrowed consciousness of the mind—is not only changing, but it is also borrowed. Therefore, the mind can have a non-conscious state, but that consciousness—pure consciousness—which the mind is borrowing, can never be absent, because it is beyond time, space, and causation. We are aware of time because of that consciousness. We are not aware of time—that is also because of that consciousness. So deep sleep also, we are completely aware. These are some of the important points we have to keep in mind. I hope you will keep them in mind; then only the teaching of Ajātaśatru becomes easier for us to understand.
==The Sleeping Man Incident==
So Ajātaśatru goes and finds a sleeping person. This is all for teaching Gārgya. And then he calls, addressing the sleeping man by the names of Prāṇa. We have seen in the second upāsana—Chandra upāsana—the person of the moon. These are the ''Bṛhat'', ''Pāṇḍaravasa'', ''Somarāja''. These are the three epithets given to Chandra. ''Bṛhat'' means very big. ''Pāṇḍaravasa'' means pure white. ''Somarāja'' means a very enjoyable state of mind. So when we look at the moon, our joy becomes—because there is no object. "Oh, I want to eat the moon, I want to fry it and then eat"—such things will not be there. It is just a pure joy, and everybody can enjoy it—the same moon. Which is if you are enjoying a sweetmeat, everybody cannot enjoy the same sweetmeat which you have. But this moon can be enjoyed by everybody—there is no doubt about it. That is called ''Somarāja''. That is why this ''somarasa'' they call it. ''Somarasa'' is the result of the influence of the moon, and that gives a very pleasant intoxication where you can have divine visions. That is why they used to frequently use it in the ''yajñas'' and ''yāgas'', and there are even horrible descriptions: Indra drank so much of this wine, he became—he started talking irrelevantly. So that is also possible. There is a ''mātrā''—there is a measurement beyond which you lose your control.
===Calling the Sleeping Man===
So Ajātaśatru, pointing out to the sleeping man, calls names, and by the way, the same names are applicable to ''samaṣṭi'' Prāṇadevatā also, which is Hiraṇyagarbha. So he addresses by these names. Of course, the man cannot hear. Then Ajātaśatru lightly touches the man. He strikes him lightly, and every time he increases the pressure, the force, and he did not wake up. And after some time, he shakes him very violently, and then the man wakes up. That is all the necessary event for Ajātaśatru to teach about. That incident is closed.
===Ajātaśatru's Question===
When Ajātaśatru asks, addressing Gārgya, he says: "Now this ''jīvātman''—because this person—where did he go? Where was he residing when he could not respond? Either to calling his names, calling, touching, shaking—only violently shook. And how did he come? Where was he, and how did he come?"
===Deep Sleep as a Hypothesis===
So taking deep sleep as a model, as a hypothesis, he wants to point out: if deep sleep itself can give so much of joy, so much of knowledge—knowledge of Brahman—I will shortly come to that. Then if a person really has Brahman knowledge, how much he can gain! Because the nearest state where Brahman—pure consciousness—can manifest is this deep sleep state, and the next is the dream state. Remember, what is the difference between waking and dream state? In the waking state, time, space, and causation are heavily restricted, whereas in the dream state, you can fly to Mars, the United States; you can become anything you want; you can embrace anybody you want; you can eat anything you want; you can become a great king, etc., etc. But the moment you come to the deep sleep state—I am forestalling what is about to come. Beautiful description this Bṛhadāraṇyaka Upaniṣad gives us.
===The Same Experience for All===
So this person—whether a mahārāja, a great king, is sleeping; a baby is sleeping; a dog is sleeping; a sinner is sleeping; an evil person is sleeping; a mosquito is sleeping; a tree is sleeping—it makes no difference. They have exactly the same experience. So in deep sleep, there is no world. That means there is no second—''ekam eva advitīyam''—of course, until it lasts. And then it is a state where the person is aware that "I am." I am not a man, I am not a dog, I am not a mahārāja, I am not a baby, but just "I am." What type of "I am"? I exist, and then I am so happy, and I know I exist and I am very happy. So I am ''Sat'', I am ''Cit'', I am ''Ānanda''.
===Poor Man's Samādhi===
This is the nearest state—that is why senior swamis call it "poor man's samādhi"—"poor man's Nirvikalpa Samādhi." Anybody, everybody, we all get it, and then we are experiencing it, but the tragedy is we never study it. And it is only these great Hindu scriptures—practically every Upaniṣad: Chāndogya, Bṛhadāraṇyaka, Māṇḍūkya especially—made it a special subject of its study, because nobody studies what is this phenomenon called deep sleep.
===The Analogy of the Unknown Animal===
So through deep sleep, he wants to give an example. Like: "You know, have you seen this animal?" "No, sir. But do you know anything about this animal?" "No, sir, I will tell you. This animal which lives in a deep forest looks like a cow. It is not a cow, but in many respects it looks like a cow—many similarities are there." So next time when this person goes into the forest and suddenly happens to see this animal, he knows definitely this is not a cow. But he remembers the words of the wise person: "This must be that special type of animal about which my friend, my teacher told me—it looks like a cow, but absolutely not a cow at all."
===The Only Way===
So that is how through this analogy—taking the analogy of deep sleep—that is the only way; there is no other way. You cannot—''manu ito vāco nivartante aprāpya manasā saha''. So Ajātaśatru wants to give this example of deep sleep through the model of deep sleep; he wants to convey: just imagine that a person continuously will be abiding in that deep sleep state—a deep sleep state where a person does not come out of it to experience another state, and it is a state experienced with full consciousness as we experience the waking and the dream states, and yet he knows. In fact, this person experiences all the three states completely, and he watches: "I am only manifesting as the waking, I am only manifesting as the dream, I am only manifesting as the deep sleep."
===The Special Characteristics of Deep Sleep===
But this deep sleep has got some very special characteristics. Through them, through meditation on them, through upāsana on them, one will finally attain Brahmajñāna. So Ajātaśatru asks, pointing out—that incident was over—so is this ''Vijñānamaya Puruṣa''. That means the real man—that means the pure consciousness within this ''jīvātman'' is called ''jīvātman''. ''Vijñānamaya''—pure consciousness, ''Caitanya''—Jīva. And this is the highest manifestation in human beings, and especially in awakened human beings. Where was it buried, and from where did it return and identify itself with the physical body after this person was violently shaken? Bālāki Gārgya was unable to comprehend the mystery; he admits he simply does not know.
===Waking and Dream States Analysed===
Waking state, dream state were analysed. Why are we not able to understand this deep sleep state? Ajātaśatru tells, teaches Gārgya: that discovering the true human being or the true Self is an exceptionally difficult task because it is not something visibly or easily intelligible. He clarifies why he specifically chose a sleeping man rather than a waking person or even a dreaming person to illustrate the knowledge of Brahman.
===The Waking State===
What happens in our waking state? During our waking hours, our consciousness is scattered outward, behaving much like sparks of fire spread over millions of different things. We become acutely aware of external space, the passage of time, and we identify with myriads of objects outside ourselves. And this is a point we have to clearly understand. When I see a man, I become that man. That means my eyes go and take an impression of that object and present it to the mind, and the mind becomes one with that photo, so to say, and then for the time being it becomes—when a person says, when we say "I know this person," whenever we say that, we have to identify ourselves with that person, our ''vṛtti'' and the object outside—''artha'' and ''jñāna''—''vāk'' and ''artha''—''iva sampṛktau''—inseparable. Mentally you can separate discriminatingly; actually you cannot separate. So we become identified. Then we may like—we may become attached, or we may become—we may hate, we may not like that person. Whatever it is: "I like this person. I do not like this person." Then I become love of that person; I become hatred of that person—love and hatred. Then we forget—our consciousness forgets "I am pure consciousness"—and then remains identified, thinks in that delusory way, and reacts with that delusory knowledge. That is why the waking state cannot be a right model to describe consciousness.
===The Dream State===
So then the waking state is constant distraction, fragmentation—time, space, and causation, everything is fragmented. That is why waking state is not a good example to teach about Brahman. What about the dream state? So during withdrawal of ourselves into the dream state, there also we create—our own mind creates—exactly the same physical world. We get attached there also. We get attached to places, persons, events, emotions, experiences—everything. And that is complete opposite knowledge to Brahma knowledge.
===The Deep Sleep State===
But when a person withdraws himself from the waking, from the dream, and enters into deep sleep—the state of deep sleep serves as the perfect symbol for understanding the true Self or the Ātman or Brahman. So in both waking and sleeping, the individuals possess the self, and then we separate ourselves: "I am different, everything else different." In deep sleep, the central consciousness withdraws all external experiences into itself, and not only that, along with that, the mind—all our sense organs excepting the ''prāṇa''—completely withdraw inwards. Senses such as speech, sight, hearing—all other things cease to function entirely, and even the thinking mind is deactivated. All transactions and communications with the external world are definitely put to an end.
===The Self Rests in Its Own Pristine Purity===
The self no longer wanders; it rests in its own pristine purity within the cosmic space—the ''dhaharākāśa''—ether of consciousness located in the centre of the heart:

हृदय-कमल-मध्ये राजितं निर्विकल्पं सदा सदिकाल-भेदातीतं एकस्वरूपम्.

''hṛdaya-kamala-madhye rājitaṃ nirvikalpaṃ'' sadā sadikāla-bhedātītaṃ ekasvarūpam.

In this profoundly quiet state, there is a practical non-existence of the individual, because an individual is an individual only in comparison with the world. When there is no world, I do not think "I am an individual." For all conceivable external purposes, the self alone remains.
===Temporary vs. Permanent===
But remember, even here also, that awareness is broken temporarily, as if we are in Nirvikalpa Samādhi. So temporary Nirvikalpa Samādhi is called Suṣupti, and permanent Suṣupti can be called as Nirvikalpa Samādhi.
===Conclusion: The Circulation of States===
Beautiful thoughts—some more are there. So let us take our own time to understand this properly. What we are talking is not theory; it is what we are experiencing every day of our life. We are circulating from one state to the other—not only at night we go into deep sleep, but in between two thoughts, we also go into that same state, about which we will talk in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.9-13 Lecture 47 on 04 July 2026

2026-07-10T22:36:21Z

Bhama: /* The Hindi Song */

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.
== Introduction: Review of the Upāsanas==
In our last class, we have been studying different upāsanas—contemplations—which first Gārgya wanted to confess: "I contemplate Hiraṇyagarbha in this form." And Ajātaśatru said: "That is fine, but you should also add some more qualities and contemplate." And that was what, we guess, Gārgya was doing. So we have discussed some of them. So just to recollect one or two.
==The Eighth Upāsana: Ādarśa (Mirror)==
So from what is this upāsana? "I contemplate—I will do upāsana—considering Hiraṇyagarbha as a mirror." So Hiraṇyagarbha is a mirror. Who is Hiraṇyagarbha? Who is consciousness? That consciousness—Saguṇa Brahma's consciousness—is manifesting within each one of us. So when I am thinking, that consciousness is inseparably united with our thoughts. Otherwise, the mind will not function; the mind will not know "I am thinking" because the mind is completely inert—''jaḍa''. When that consciousness, which is mixed up with the mind, is extended to the body—body means sense organs, every sense organ—for example, the eye thinks "I am able to see," not understanding that the eye is only merely a window. It has no capacity to see unless consciousness from within makes it, gives it the ability to see, and consciousness from outside makes it capable of seeing in the form of giving the light. So there should be light, and there should also be consciousness behind each of the sense organs. And all the sense organs combined together are called ''prāṇa''.
===The Mirror Analogy===
So first contemplate: what happens when we look into a mirror? We see our reflection. What type of reflection? If the mirror is full of dust, the reflection is distorted. If the mirror has less dust, it is still more clean; then as it becomes more and more pure, we see ourselves also. That means we see our own reflection also as it is, without any distortion.
===Chidābhāsa===
So what happens? That Hiraṇyagarbha really reflects through each one of our body and mind, even through Suṣupti—the waking state, the dream state, and the deep sleep state. In all these states, what makes these states possible is that reflected consciousness called ''cidābhāsa''.
===The Reflection and the Original===
Now, just as when we look into a clean mirror, we see ourselves—but supposing I have put on a green dress. How do I see myself in the reflection? As dressed in green. So if I have got a monkey face, I see the reflection of a monkey. That means even though the mirror is absolutely impartial, depending upon who is standing in front of it, it accurately reflects.
===The Hindi Song===
That is why there is a beautiful Hindi song—even though it is a cinema song, it is extraordinarily philosophical. What does the song say? ''Manā dara-paṇo kahalāye''—"The mind is like a mirror." Very beautiful, and most beautifully sung by, I think, Lata Mangeshkar's sister. So the mind reflects—the mirror reflects. Not only should it be pure, but the object in front of the mirror must also be the original face. So otherwise, we see only our reflection. If you are smiling, a smiling reflection; if you are frowning, a frowning reflection, and we become identified with that.
===The Result of This Meditation===
Therefore, Ajātaśatru teaches Gārgya: "Meditate upon it, and you will understand—as the result of meditation—what happens: you are able to find out your innermost thoughts." This is called ''Rociṣṇu''. It is a Sanskrit word. ''Rociṣṇu'' means clear, shining—''svaccha-svabhāvaḥ'', ''śuddha-svabhāvaḥ''—pure reflection. So as the upāsaka's mind becomes pure, then it reflects. If he is a good person, he will understand: "I am a good person." If a person is evil, that also the mirror will not lie; it will tell the correct thing.
===Awareness of Thoughts===
And in spiritual practice, the first thing is we must know where we are. We must know what type of qualities we have, what type of personality we are cherishing—we have developed through our ''saṃskāras''. That is what Swami Yatiswarananda Mahārāj used to say: "Find out always—be aware what thoughts are arising. Once you are aware, you will be able to understand whether you are having good thoughts—you are a good man—or impure thoughts—you are an impure person." It does not matter. Even if you are an impure person, the first progress in spiritual life is to be aware: "I have so many impure thoughts."
===I Am Not My Thoughts===
But one point we have to keep in mind: I am not my thoughts. My thoughts are only temporary things. They can be changed. In fact, they are changing all the time. So a sinner can become a great saint. The greater a person, the more that person becomes aware. And when we have concentration, concentration is one means of finding out what obstructive thoughts are obscuring our achieving the goal we set for ourselves. So this is called ''Rociṣṇu'', and in simple words, what I would say is: "Observe your thoughts, and then take action depending upon what type of thoughts are arising most of the time."
==The Ninth Upāsana: Yantam Paścāt Śabdaḥ==
So we move on to the ninth upāsana: ''Yantam Paścāt Śabdaḥ''. What it really means is: when a person is running for whatever reason, he soon becomes breathing heavily—frequent breath, deeper breath—and a peculiar sound emanates. Because ''yantam'' means one who is running fast; ''paścāt'' means after a few feet, he starts having trouble breathing in. Breathing in means oxygen, and that oxygen converts itself into energy. That energy is consumed by the act of running. So I need more oxygen; I try to get more oxygen through frequent breathing, faster breathing, and then it emanates a particular sound.
===The Upāsana on Gasping===
And this is one upāsana: the sound of gasping which comes from a running person. So when it comes, you meditate upon it. What is this particular thing? Gasping comes because the person understands: "If I do not take ''prāṇa-vāyu''—oxygen—my ''prāṇa'', my life, is in danger. There is something that is reducing the quality of my ''prāṇa'', my life energy." So Hiraṇyagarbha is nothing but full of life. Life is called ''āyu''. So when a person meditates upon it, he gets more than sufficient oxygen. That means that person will have a long, healthy life, which of course is very important for all of us because we have so many ambitions, and nobody wants to die midway. But it can help us if we can really get not only a long but healthy life.
===Prāṇāyāma===
And that is why ''prāṇāyāma'' is connected here. ''Prāṇāyāma'' really helps us to maintain a long and healthy life, and ''prāṇāyāma'' is nothing but regulating how we breathe in and breathe out. So this is one upāsana, and it is connected to Hiraṇyagarbha because Vāyudevatā—Vāyu means oxygen, the God of oxygen—is one manifestation of Hiraṇyagarbha, Saguṇa Brahma. So if we can meditate, automatically we get the result of ''prāṇāyāma''—beautiful ''prāṇāyāma'', great ''prāṇāyāma'' as a result. Our appetite becomes stronger; our capacity to enjoy Sāttvika food becomes greater. So in every way, our life becomes longer.
==The Tenth Upāsana: Dik (Directions)==
Then we enter into the tenth upāsana. Here the directions are taken for upāsana. What are directions? They are called ''dik''—the east, the west, the south, the north, and in between. So according to the Hindu calendar, eight directions are there. So all these are manifestations—thoughts on space. Really, in space, there is no east or west. These are all human conventions. When I see the sun rising, we decided to call it the east. When it sets—the direction in which it sets—we decided to call it the west. And so wherever we are facing, say for example we are facing towards the east—so my front direction is east, back direction is west, right direction is the Dakṣiṇa-dik, and the left direction is the northern part. These are all human conventions for practical living. Otherwise, if you have to go somewhere, you have to find out from where you are standing in which direction you have to go: "You go to the east, turn to the north." Even today, the GPS is nothing but purely a human convention. That is all. It all depends upon how the cities are planned, or the roads are planned, buildings are planned, etc.
===The Connection with Space===
So what is the connection here? Hiraṇyagarbha is manifesting as space. Space actually, as we have seen—Ākāśa—is infinite, it is one without a second, it is indivisible, it is uncontaminated. So many qualities are there. But the most important thing is, from the viewpoint of the directions, the east can never be without the west; the south can never be without the east and west; the north cannot be without the east and west. Like that, all the directions—even though for the sake of practical life we divide them—they are always together, one with the other, because space is indivisible.
===The Result: Dvitīyavān===
So what happens when Hiraṇyagarbha is contemplated upon as Ākāśa Devatā? What happens? What is the result? The Upaniṣad tells us we get a peculiar result as a result of this deep contemplation for a long time and becoming—or feeling—our unity with Ākāśa space. What happens? One always becomes ''dvitīyavān''. That is to say, one will never be forced to live alone. Loneliness will not be there, whether there is a person or not. He feels everybody is all around me: "I am not alone." ''Dvitīyavān''.
===The Benefit for Householders===
So if he is a married person, by the grace of Saguṇa Brahma, both husband and wife will live together for a long time. And if children are there, children also will be there as long as I am alive. That means children also will not die so long as I am alive. Many times we see when one of the couple—husband, for example, or wife—dies, very soon the other person cannot tolerate that separation and dies—after six months, three months, one year, or two years, but not for a very long time. What causes the death? "I am without a second"—and who is this person? He is one who is not contemplating upon this space. And therefore he becomes spaceless. So a person who contemplates on Hiraṇyagarbha—remember, these are all Saguṇa Brahma Upāsanas—Ajātaśatru is thus slowly training Gārgya in obtaining the qualifications so that he can take the completely new step from Saguṇa Brahma to Nirguṇa Brahma.
===Always with Company===
So one will always be ''Dvitīyavān''—always there would be somebody or other to give him company, not an enemy, but always somebody who is a well-wisher, who serves him, who supplies him everything. So that is called ''anapagaha''—''na apagaha''—one is never without the company of somebody. That means he will be inseparable from somebody who loves him, whom also this person loves. That means he will never suffer from that peculiar psychological condition called loneliness.
===The Scriptural Statement===
''Sa ya etam evam upāste dvitīyavān bhavati nāsya gaṇāś chidyate.''

So what is the result? So whoever contemplates—if a guru contemplates, there will be disciples to serve him. And if a ''gṛhastha''—a householder, a married person—if a wife contemplates, then by the virtue of her upāsana, the husband also will not leave her, and they will be both very loving. Otherwise, "we are together but always quarrelling"—that is not going to be helpful. But it would be a very satisfactory, joyful life. So without any loneliness—that is the result of contemplating upon the directions which are nothing but Ākāśa.
==The Eleventh Upāsana: Chāyā (Shadow)==
Then we enter into the eleventh upāsana. This is called ''Chāyā''. ''Chāyā'' means shadow. So ''Chāyā''—Hiraṇyagarbha as ''Chāyā''. What is ''chāyā''? Whenever you walk in light, there inevitably follows your shadow. Now, what is it that follows us? Our ''karmaphala''. Wherever we go, it follows us. ''Karmaphala'' is one which brings us happiness or unhappiness, health or ill-health, life or death. So always where there is life, there would be death. Always. Are you a young person? Then the shadow—that is old age, middle age, old age—the hair becoming grey first and then white. So this is inevitable.
===Death Is Always Shadowing===
Whoever can contemplate Hiraṇyagarbha as ''Chāyā'', what happens?

''Sarvam ha evāsmin loke āyuriti, nainaṃ pūrākālān mṛtyur agacchati.''

Death is always shadowing every one of us, and we are thinking we are going to live a long time.
===The Sufi Story===
It is a beautiful story—a Sufi story. There was a great Sufi. One day a young prince went to meet him in some other place. So suddenly he started shivering because he saw Death approaching. You know Death is symbolized like a black shadowy figure with a sickle in hand, etc. So the man understood: "I am going to die." But Death also became shocked, surprised. As soon as this young prince saw Death in that form, immediately he jumped upon his horse and ran towards Bahrain. Now the Sufi—he had no fear. So he was, of course, surprised. "Why is Death surprised?" Then he asked: "Why were you surprised by seeing this young prince?" And then Death replied: "I am surprised because I have an appointment with him in Bahrain. And what is he doing here sixty miles away today?" Now what happened? This young man is going to meet his appointment in Bahrain. Very soon. So death is always shadowing.
===The Song of Sri Ramakrishna===
That is why when Mani Mallik's son died, he came straight from the crematorium, and Śrī Rāmakṛṣṇa broke into a beautiful song:

"Jīb sajo samare" O man - dear—get ready for battle—death has surrounded you; anytime it is going to defeat you."

In fact, there is a very beautiful story which I will tell on some other occasion where Death, then Old Age—all these are wonderful stories. In the Bhāgavatam, we get a person—a nameless person like that. So we will come to that sometime later on.
===The Result of This Upāsana===
He who contemplates upon this ''chāyā''—shadow—as Hiraṇyagarbha, manifestation of Hiraṇyagarbha. Remember: life comes from Hiraṇyagarbha; death also comes from Hiraṇyagarbha. So also babyhood, adolescence, youth, middle age, old age, disease—everything comes only—''ṣaḍ'' vikara we call—we call it sixfold changes. They are all the law of Hiraṇyagarbha only. But whoever meditates upon it, this ''chāyā'' will not come earlier—means ''apāmṛtyu'', that means accidental, premature death will never happen. That means he will live all his time happily.
===The Purpose of Upāsanas===
And if you notice all these contemplations that we have been discussing, we can see clearly that every upāsana not only is purifying the mind of this aspirant, but it is making his life the happiest life without surrounding, without all the paraphernalia of wealth—a palace, beautiful cars, yachts, aeroplane, bank balance, lot of power. No—a person can also attain to all these things and be extraordinarily happy, much more happy, because he is not worried. "God—I am surrendering myself to God." And upāsana is nothing but surrendering to that particular quality. So that is how this person becomes what is called ''niścinta''.
===Yoga-Kṣema===
योगक्षेमं वहाम्यहम्.

''yogakṣemaṃ vahāmyaham.''

So a person who always thinks about God unceasingly and delights in God's name—he is not able to think: "What am I going to eat? Where from food will come? Who will bring it to me?" Like a baby—a baby never thinks. It knows: "My mother is looking after me. That is more than enough for me." ''Śaraṇāgati'' is total dependence upon God. That is all.
===The Full Span of Life===
So ''etam Hiraṇyagarbham chāyā-rūpeṇa evam upāste sarvam āyur evāsmin loke ayate''—so this person lives his full span of life. ''Nainaṃ pūrākālān mṛtyur agacchati''—before his full span of life is exhausted, death will not come. He will not be a prey to untimely death.
===Untimely Death===
In fact, you have to understand—since the topic has come—there is nothing called untimely death. There is only one type of untimely death. That is called suicide. Suicide is ''Mahāpāpa'' according to Hindu scriptures. I think according to every scripture. So this person happily—it depends—"You want to take me, take me." He is not frightened of death, and he is very happy. Why is he happy? Living also he is happy; dying also he is happy. Why is he happy? Because when a baby is happy when he is in deep sleep, completely forgetful of mother, father, everything, but when the baby is awake, he is also very happy. Why? Because the mother is there to take care. So it is like a person living, contemplating upon Hiraṇyagarbha as a shadow. He is like the person who is slowly, steadily progressing towards God.
===The Fate of the Jīvātman===
But suppose death comes. Death means fall of the body. That ''jīvātman'' is not going to die. He will be going to Hiraṇyagarbha because he is contemplating only Hiraṇyagarbha—of course, one aspect of Hiraṇyagarbha. So what is the result he gets? He will never be subjected to what is called untimely death. It will never come. But as I said, everybody's death comes only timely death. Somebody is murdered because of his ''karmaphala''. Somebody, some car hits—that is also because of ''karmaphala''. But there is only one type of death which is called suicide, and that is a great sin. We should never do that because the purpose of committing suicide is "I will escape suffering," but the suffering will not go away until that karma exhausts its result. There would be no relief even if he is born, reborn somewhere. So his unexhausted ''karmaphala'' follows him there also. Only he is postponing it instead of finishing it.
===The Will of God===
So if we are suffering, we have to think it is not somebody, something which is creating it; it is my own ''karmaphala''. This is a fact we have to emphasise again and again—that nobody can make us happy, nothing can make us happy, nothing can make us unhappy, nobody can make us miserable. If we are feeling miserable because we are attributing it to somebody else's agency, now it is only my own ''karmaphala'' coming at the exact right time by the will of God. We have to understand that. That is why in other religions, it is called "the will of God"—"Let Thy will be done." Even Jesus Christ—it is said he was terrified of the crucifixion. So it is said he prayed: "If it is Thy will, let this cup pass away from me." But then he understood: "It is the will of the Father." Then he said: "Let Thy will be done." And that means he accepted: "If it is God's will, it must be for good only."
===Why Did Christ and Sri Ramakrishna Suffer?===
So why did Christ suffer? Why did Śrī Rāmakṛṣṇa suffer? M says—and that is probably the final answer—because it is not the ''karmaphala'' of Śrī Rāmakṛṣṇa or Jesus Christ or Buddha. Because out of infinite compassion, they have taken the ''karmaphala'', especially the negative ''karmaphala'', of other people.
===The Result===
So what is the result? ''Ātmanvī bhavati''—he will never attain what is called untimely death.
==The Twelfth Upāsana: Prajāpati==
Then we move on to the last—the twelfth upāsana. The last upāsana is called contemplating on Prajāpati or Hiraṇyagarbha as Saguṇa Brahma—''Prajāpati-rūpeṇa'', ''samaṣṭi-rūpeṇa''—upāsana. So when somebody meditates like Bhrigu meditated on Anna Brahma—Anna Brahma means Virāṭ; Anna means my own body—Anna Brahma. The moment we say Anna Brahma, it is every type of body. Anna means body; body is nothing but food. Any body—a plant's body, an animal's body, a human body, a mosquito body—everybody is nothing but food only. So all the bodies together is called Virāṭ—Virāṭ Brahma. So if somebody contemplates on Virāṭ, he becomes Virāṭ. That means if somebody dies, it does not affect him. If he dies, he says: "This is one of my manifestations. I am alive in everybody who is alive."
===Beyond Life and Death===
So if somebody is alive, death does not make any sense because we divide: "A person is either living or dead. One cannot be in both states at the same time." But as Virāṭ Brahma, this duality is far below—it is transcended, where life and death are only changes of matter. That is all. That is a very beautiful teaching.
===I Am Prajāpati===
So this twelfth upāsana that Ajātaśatru had taught to Gārgya is that "Ātman—contemplate as Prajāpati. I am Prajāpati. So I am ''samaṣṭi-rūpeṇa''—Prajāpati. All the creation together is called Prajāpati. Prajāpati is another name for Hiraṇyagarbha. Do not think he is somebody separate. Prajāpati, Hiraṇyagarbha, Saguṇa Brahma, Śakti, Kālī—these are all synonymous words.
===The Result of This Upāsana===
So one who succeeds in this—"I am Prajāpati"—he will succeed. Why should he succeed? Why will he succeed? Because he has been honing his art of contemplation through so many other smaller things. But this is the biggest contemplation. Therefore, all the past experiences help him; very easily he will attain.
===The Story of Dr. Mello===
There was one beautiful incident. Once a devotee came to Laṭu Mahārāj. He was Dr. Mello, and he was asking: "One day I was sitting for meditation. Suddenly I saw my chosen deity—Jesus Christ. Then very soon he turned into Śrī Rāmakṛṣṇa. Then very soon he turned into Buddha—like that, one after the other. Am I deluded? Is it my imagination?" That was the question he put to Laṭu Mahārāj. And Laṭu Mahārāj immediately—no, master used to say—Rāmakṛṣṇa used to say: "If anybody is so bestowed with grace that he could have a darśana of one particular devatā, then to see other manifestations of the same devatā will not be difficult at all."
===Vivekananda's Vision===
So Vivekanandaji also had the same. One day he saw Vaikuṇṭha darśana—that is all the gods and goddesses. When he came and reported this to Śrī Rāmakṛṣṇa, Śrī Rāmakṛṣṇa said: "From now on, you have gone beyond the Saguṇa Brahma; you will not have this kind of visions anymore. You will only have ''bhāva''—that is pure knowledge."
===Dr. Mello's Question===
So Dr. Mello was given this answer: "You are on the right track. Go on meditating the way you do." Then the second question is a beautiful question. Here psychology works. How the function of a guru really comes into effect. Dr. Mello asked: "I have a confusion—I am confused. So I love Christ and Śrī Rāmakṛṣṇa equally. So who should be my Iṣṭa Devatā?" Then Laṭu Mahārāj put a question: "Whom have you been meditating upon a longer time—means since your childhood?" Immediately Dr. Mello answered: "I was born in a Christian family, so I imbibed a great love for Jesus Christ—the form of Jesus Christ. So I meditate; I love him." And then Laṭu Mahārāj said: "You go on meditating on Jesus Christ, and Jesus Christ and Śrī Rāmakṛṣṇa are not two separate beings."
===The Vision of Sri Ramakrishna as Christ===
And this we see clearly. One day, one Mishra—a Christian devotee—came and met Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa stood up and shook his hand, and what transpired there nobody knows. But that Mishra says: "I am a sannyāsī. Outside I am putting these layman's clothes, but I am a pure sannyāsīn. I was a Hindu. I fell in love with Jesus Christ." And do you know, he was addressing the other devotees who were there: "You do not understand. I have seen Jesus Christ in him. He is none other than Christ." Śrī Rāmakṛṣṇa also said: "You will achieve everything." Śrī Rāmakṛṣṇa shook his hands in a Western manner that day with Mr. Mishra. So many people had the vision of Śrī Rāmakṛṣṇa as Jesus Christ and Jesus Christ as Śrī Rāmakṛṣṇa. This is something we have to appreciate.
===The Result of the Final Upāsana===
So whoever contemplates this Prajāpati—that contemplation is equivalent to contemplating every other deity already mentioned by Ajātaśatru. With these qualities, besides, every presiding deity is nothing but this Prajāpati—creator—called in the Purāṇas as Brahmā. And Brahmā, Viṣṇu, and Maheśvara are not three different beings. They are three different names of three different functions: creative function—Brahmā; maintaining function—Viṣṇu; and absorbing function—Śiva. So these are the profound truths we have to contemplate.
===Hinduism and Other Religions===
We Hindus have no problem with any religion, with any god or goddess. That is why a true Hindu can have Jesus Christ, Buddha, and many other saints and sages, even though his Iṣṭadevatā may be one. And a good Hindu could also keep a photograph of Muḥammad. But the Muslims take offence at it—"No image should be there." So they can do violence, and that is why neither they keep nor others dare to keep the photo of Muḥammad. But they do not understand the philosophy behind it.
===The Final Result: Ātmanvī===
Okay, so if somebody, after succeeding through all those previously taught upāsanas, when he comes to this last upāsana—''Prajāpati-rūpeṇa'', ''samaṣṭi-rūpeṇa'' upāsana—what does he become? ''Ātmanvī bhavati''. That means he becomes a master of his mind—total mastery over one's own self. That means his mind will never deviate from the divine; always his mind is filled with divine thoughts.
===Gārgya's Transformation===
So ''sa ya etam evam upāste ātmanvī asya prāyā bhavati sahotāś nim asa Gārgyaḥ''—so Gārgya was given this qualification, and Ajātaśatru had taught him: "You meditate upon him as ''samaṣṭi'', and then you will become ''samaṣṭi''. That is called ''ātmanvī''. So with this, he feels his identity." Śrī Rāmakṛṣṇa felt identity with Mother Kālī, Jesus Christ, with Śiva, with Śakti, with Kṛṣṇa, with Rāma—everybody.
===Summary of the Twelve Upāsanas===
So we have seen twelve upāsanas. Through twelve upāsanas which were known to Gārgya—he wanted to teach, but he was given more than what he had given. Really, he did not give, because Ajātaśatru knew even what Gārgya knew but added to his fund of knowledge. So from the second to the thirteenth, we have discussed twelve upāsanas. And with this, Gārgya's knowledge is exhausted. And lastly, Gārgya says he would keep quiet because his fund of knowledge is exhausted. But a tremendous revolution had taken place within him. He understood the limitation of his knowledge, and his eyes opened to further knowledge—to the knowledge of the Infinite.
===The Reversal of Roles===
And then, not only did he keep quiet, he reversed the roles and said: "I want to learn from you not only what you taught until now, but what will be beneficial for me to progress in spiritual life." So I am already foretelling about the conclusion: by that time, Ajātaśatru would have finished with Gārgya; he also would have been like Ajātaśatru—a full knower of Brahma. Though it is not mentioned, we have to understand: as the contemplation, so also will be the result.
===The Next Stage===
That teaching—how Ajātaśatru wants to teach what is the real nature of Jīvātman—is going to come from the fifteenth onwards. But here—thirteenth—so we have discussed through twelve upāsanas. Ajātaśatru taught nineteen special ''guṇas'' to contemplate Hiraṇyagarbha. That means Gārgya had acquired nineteen special ''guṇas''—qualities. More or less, he became a fit disciple, a fit mind, a pure mind. Now nobody can jump to Nirguṇa Brahma without climbing the stairs. Rāmakṛṣṇa gives this beautiful example. So if there is a five-storied house—and it is very symbolic also of the Pañca-kośas—so he has to climb to the next higher step. So that is called Prāṇamaya Kośa, etc. And even the last—Ānandamaya Kośa—has to be crossed over. So the fifth story is equated with Ānandamaya Kośa. But that is also limited. Even though it is full of bliss, it is limited. But to go beyond that limitation, as Śrī Rāmakṛṣṇa says, until one goes to the roof—steps onto the roof—his knowledge will not be complete.
===The Roof Analogy===
Śrī Rāmakṛṣṇa, in his own inimitable manner, says that once a person reaches the roof—reaches the roof means understands the material of the roof—then he connects it with all the stories below and says: "Whatever is the material with which the roof is constructed, all the building is nothing but constructed with the same material." Only when a person reaches that—"Everything is Brahman—''sarvaṃ khalvidaṃ Brahma''"—then only he understands that there is nothing called an individual body, a man, a tree, an animal, an insect, etc. Everything is nothing but Brahman.

यत्र यत्र चक्षुर्गच्छति तत्र तत्र ब्रह्मदर्शनम्.

''yatra yatra cakṣur gacchati tatra tatra brahmanudarśanam.''

"Wherever the sight turns, there a person says nothing but pure Brahman."
===Gārgya's Request===
So now Gārgya—Ajātaśatru asks: "Anything further you want to teach me?" But what happened to Gārgya? He became silent. Not only that, he said: "Please teach me. I would like to be your disciple, and you be my Guru." This is also symbolic for us. Whatever be the caste, even a ''caṇḍāla'' can teach the highest truth. Did not a ''caṇḍāla'' teach Śaṅkarācārya the highest truth? If you interpret that story—which the followers of Śaṅkarācārya, especially the Maṭhādhipatis, never accept even today: "No, it is only Śiva." When did Śaṅkarācārya come to know that "Caṇḍāla was a Śiva" when he saw him? No—only when he gave out that question—his wisdom, his knowledge, his depth of knowledge—and then only Śaṅkarācārya suddenly woke up and said: "What you say is correct. Everything is Śiva."

मनोबुद्ध्यहंकार चित्तानि नाहम्, न च श्रोत्रजिह्वे न च घ्राणनेत्रे | न च व्योमभूमिर्न तेजो न वायुः, चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ||

''mano-buddhy-ahaṅkāra-cittāni nāham, na ca śrotra-jihve na ca ghrāṇa-netre |'' na ca vyoma-bhūmir na tejo na vāyuḥ, cid-ānanda-rūpaḥ śivo 'ham śivo 'ham ||

Who wrote this? Only Śaṅkarācārya. So Gārgya says: "You please teach me." And that means the Upaniṣad very quickly passes. He did everything that a śiṣya is supposed to do. Then what happened? Ajātaśatru did not want to upset the tradition. So he said: "You do not need to sit down at my feet, bow down to me. There is no need. I know you are a fit person. I will teach you whatever I know."
===The Sleeping Man===
But then he took him by hand, and he went—and the person was deeply asleep. And then Ajātaśatru called him—no response. Called him loudly—no response. Then he shook him mildly—no response. Then he shook him wildly, violently—then the man woke up. And then Ajātaśatru, turning to Gārgya, asks: "This Jīvātman—of whom you know Saguṇa Brahma—where was he when I called him by the name of Prāṇas? He never responded. When I shook also, it took time for him to come out. So where was he, and how did he come back?"
===The Highest Teaching===
And through that, the highest teaching of Nirguṇa Brahma—which has nothing to do with the waking, dream, or dreamless state—is being reiterated in this Bṛhadāraṇyaka Upaniṣad, of which we will proceed to talk about in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Taittiriya Upanishad Lecture 111 Ch3 10.4 on 01 July 2026

2026-07-07T04:57:10Z

Bhama: /* Ākāśa as Support */

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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: The Ākāśa Upāsanas==
We have been dealing with some of the upāsanas which are called Ākāśa Upāsanas. As many times I remarked, whatever we think deeply with concentration, with faith, we become that. "Tell me your thoughts, I will tell you who you are." That is the understanding we have here. This upāsaka—the contemplator—is given some of these upāsanas, and every upāsana makes him endowed with a particular spiritual quality. It really brings the sādhaka—the spiritual aspirant, the spiritual practitioner—to complete self-surrender (śaraṇāgati) and the feeling that "I am one with Brahman. There is no difference at all. It is absolutely one and the same." That is what we need to understand here.
===Ākāśa as Support===
So Ākāśa is the support. I also mentioned how Śrī Rāmakṛṣṇa described a bird flying in the infinite—almost infinite, we say, because even it is not infinite, since it is a product of Ātman. But compared to anything else, it is the most pervading. So Ākāśa is one of the greatest supports for contemplating Ātman / Brahman; It is the closest, because Ākāśa is the first manifestation of Brahman.
===Similarities Between Brahman and Ākāśa===
There are so many similarities between Brahman and Ākāśa. What are they? Both are completely non-pollutable, because there is no part; they are non-divisible. And they are one without a second. They are all-pervading, and both Brahman and Ākāśa—which is its own child, as it were—Brahman's child—''sarvādhāram''—is the support.
===The Need for Space===
Pause for a moment and think: supposing you want to have a house, a hall, a football stadium, anything—a mountain. You want to put a mountain; you buy a mountain and put a mountain, but you need a place. And where is that place? Earth. And where is this earth? It is all inside, outside, pervaded by Ākāśa. As we discussed, the space alone had become the air, and it had become the fire. Fire had become waters. Waters have become earth. And whatever we experience in this world is nothing but pure Ākāśa, pure Brahman.
===Ākāśa Contains and Supports Everything ===
So Ākāśa contains everything, supports everything. If there were to be no Ākāśa, then the entire creation would disappear in a trice. And both are ''sūkṣmati-sūkṣma''—subtler than the subtlest—almost nobody can even imagine: "What is this Ākāśa? What is one without a second? What is all-pervading?" Because it is so subtle, not available to be experienced by the body, not even by the mind:

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह.

''yato vāco nivartante aprāpya manasā saha.''
===How Do We Infer Ākāśa? ===
But how do we infer that there is a space? Because whenever you see a tree, a house, a person, even a mosquito, even an atom—you will have to understand: where is this atom? It must be contained in something. That container which contains the whole of creation is called Ākāśa. But of course, Ākāśa is also contained by the Ātman. This is how we have to understand.
===I Am Ākāśa ===
So if we can think, what happens? "I am the Ākāśa. I am the support of all." What happens? Like a mother who has got two-three children—even though every child is different, they are all her children, her flesh and blood, and she feels her identity with everybody. That is why we are so close to our mother. So mother is the support while we are in the womb. When we come out of the womb, for a long time, mother is the support.
===The Goal of the Upaniṣad===
So the Upaniṣad wants to prepare every spiritual aspirant: if you want to realise God—God-realisation—you must know that God is the only reality, and the reality of God is the only truth—''satyam''; that is the only knowledge—''jñānam anantam''; it is the only one—''ekam eva advitīyam'', as we have seen in the Chāndogya Upaniṣad.
===I Am Everything ===
And therefore, what is the point here? "I am everything." If I am Ākāśa, I am everything. I am all the vāyu, I am all the agni, I am all the jala, I am the entire earth. There are no different countries, different races, different religions; there is no young or old, dull and bright, rich and poor, happy and unhappy. I am everything.
===The Six Contemplations on Ākāśa===
And a person who succeeds one by one—it will take time—by doing upāsana, contemplation on this Ākāśa in six different ways. Very beautiful topic. So we will see how the teacher is asking the student: "You have progressed a lot, but you also have to progress a lot. You have to acquire those divine qualities." So what happens when a sādhaka practises these upāsanas—contemplations? We will study briefly.
==The Six Meditations on Ākāśa==
What are the six meditations that we are going to study in this Bṛhadvalli? The third chapter of this Taittirīya Upaniṣad:

1. As ''Pratiṣṭhā''—support. 2. As ''Mahā''—glory. 3. As ''Manah''—divinest intellect, discernment, understanding. 4. As ''Namah''—serving everybody. There is no "serving everybody"—if I am serving Ākāśa, Ākāśa serves everybody. We will discuss a little more in detail. Then, if I serve somebody, then according to the theory of karma, that somebody also will serve me. If I am serving everybody, then everybody will also be serving me. 5. Then ''Tad Brahmeti Upāsīta''—so Ākāśa as Brahman. Here "Brahma" means not the supreme reality, but the greatest, the all-pervading, the supreme. In the creation, remember Ākāśa also is the first product of creation only, so it falls under the umbrella of creation only. But it is the greatest. How it is greatest, of course, we will discuss in a little bit more detail. 6. And then the last one—the sixth upāsana—''Tat Brahmaṇaḥ Parimārā''—that this Ākāśa is the destructive agent. The sādhaka has to meditate. What does it mean? That means what we call Brahmā, Viṣṇu, Maheśvara—the presiding deity of taking us back into our cause. So everybody ultimately has to go back to Ākāśa. Why? Because we all have come from Ākāśa. Of course, in that beautiful description, akasa became the air, air became the fire, fire became the waters and waters became the earth and everything is the manifestations of the earth.
===The First Upāsana: Pratiṣṭhā (Support)===
So with a little more detail, we will talk first: ''Prathiṣṭhāyām Upāsīta''—so let an upāsaka, a sādhaka—what type of sādhaka? One can be a Saguṇa Upāsaka; one can be also—''sakāma'', ''niṣkāma''—with some desires, without some desires. So if anybody goes on thinking, let us say, about God, about Nārāyaṇa, about Śiva—"You are the support of everything." If we remember that story which I have mentioned many times—once Śiva and Pārvatī were sitting on Mount Kailāsa, and playfully Mother Pārvatī from behind closed the two eyes of Śiva. And immediately a third eye had sprung out. And then just for a moment, then she uncovered. Then Śiva told her: "Devī, what have you done? You know, my one eye is Sūrya, manifesting as the sun. My second eye is manifesting as the moon." Means the whole creation—it is, I am the Ākāśa, I am the Vāyu, I am the fire, I am the waters, I am the earth, and whatever we see—all the stars, all these, we have seen this what is called Nakṣatra Upāsana also—everything is me. Only in the mythologies it is represented, instead of saying "Brahman," it is Śiva or it is Viṣṇu, etc.
===The Names of God ===
And if you read the thousand names of Śiva or Viṣṇu or Lakṣmī or Kālī, everything is there. Beautiful Bengali songs are there: "Who knows Your nature, O Mother? It is not possible. Only Śiva knows—the whole creation—Brahmāṇḍa." ''Kāli-rudhāre Brahmāṇḍa-bhāṇḍa''—as if there is a big pot which contains the entire universe, and that pot is supported like a mother supports the baby inside her womb. That means Kālī is the final reality, ultimate reality, supreme reality—''Satyam, Jñānam, Anantam Brahma''—and the Kālī we are describing here is Saguṇa Brahma. So everything is contained in the Divine Mother.
===God as Generator, Organizer, Destroyer===
So the idea of God covers everything. So God—G-O-D—G means Generator, O means Organizer, D means Destroyer—Brahmā, Viṣṇu, Maheśvara. So everything is the outcome of Ākāśa, and everybody, everything has to go back to the Ākāśa finally—whether it is temporarily or permanently. And this is how a spiritual aspirant progresses. First, he identifies himself with: "I am not this individual body; I am the cosmic body." Then he understands: "This is also an effect." Then he goes to its cause, which is called Prāṇamaya Kośa. Then when a person identifies with the subtler Kośa, then the outer Kośa—Annamaya Kośa—becomes what we call ''mithyā'', ''anātman'', non-self—not really, but much better identification. Identification with this what is called Virāṭ—the entire creation—is the very first step, lower step, gross step. Higher than that, it is subtler. Like that, if man goes on progressing, we will get it in this Bṛghuvallī also. We already got it in the second chapter—Brahmanandavallī: ''etam ānnamayam ātmānam upasaṃkramya''—so here also, the same thing is repeated with a slight change. Ultimately, everybody merges in Brahman only.
===Contemplating Ākāśa as Support===
So this Ākāśa must be contemplated as support because just imagine: there is no place where there is no space. Every place is contained in space, both inside and outside. I gave the example of a cave made out of cold water. So there God has created them for the sake of the young ones of huge whales, sharks, etc., where the temperature is the most suitable temperature for the young ones to grow. So like that, what is that ice cave made up of? Only water. So inside water, outside water—what separates them? So-called icy water. No- that ice also is one manifestation—condensed manifestation—of water only. Like heat, we say "this is heat," then there is steam, then there is ice. So water can be in any one of these forms. And we also, in the waking state—like ice, you can say—and in the dream state, we become normal water; and in the deep sleep state, we become container—everything outside, inside, in between. Everything is nothing but pure water, pure Brahman, pure Ākāśa.
===The Result of This Contemplation===
This is how let the upāsaka contemplate Brahman as the support. And then what does it say? "Ākāśa supports me. Without Ākāśa, I cannot live. Therefore, I belong to Ākāśa. I am not separate from Ākāśa. I am one with Ākāśa—space." He becomes space. What happens in day-to-day life, in real life? This person becomes a most generous person. He helps as many persons or creatures as he could. There are some people who take so much pity upon small birds. Maybe a bird has broken a leg, and a small puppy has been run over by a car or a truck, and lovingly they take it home, they tend to it, and then they become terribly attached to that, and that creature also saves their lives sometimes.
===Supporter and Supported ===
So this is how supporter-supported relationship is created through these contemplations. So the upāsaka becomes a supporter in one sense, he becomes the supported. And what else happens? Such an upāsaka will be supported. And of course, such an upāsaka, what does he say? "I am not supported by X-Y-Z; I am supported by Ākāśa. Ākāśa is nothing but Brahman. So I am supported by Brahman—God." Every devotee thinks of God as all-pervading only. So wherever the devotee comes today—"I am in Tirupati"—so God is here in the form of Veṅkaṭeśvara. Tomorrow I visit Vṛndāvana—the same God in the form of Kṛṣṇa. And if I come to Vārāṇasī—the same God will be manifested as Śiva—different names, but the quality is the same: all-pervading. So if something is all-pervading, there cannot be more than one all-pervading. So everything is one—names and forms.
=== The Lake Analogy ===
That is what Śrī Rāmakṛṣṇa wants to illustrate beautifully by giving that: there is a small lake or a tank, and different people use different languages to call that. Some call it water, some call it ''aqua'', some call it ''pāṇī'', some call it ''jala''. This is what Śrī Rāmakṛṣṇa is telling. So God supports everything, but I also must contemplate: "I am totally dependent upon God." And that is why, I realise: "I am dependent. If He is not supporting me, I will not be able to survive"—also in the form of my body, my mind, my pañca-prāṇas, everything.
===Śaṅkarācārya's Commentary===
So ''Pratiṣṭhām''—as support. But here Śaṅkarācārya says—what does he say? "Do not look up and then say 'You are Ākāśa.' Ākāśa is a Devatā—presiding deity. ''Tat Ākāśam Upadevatā''—we have to consider Brahman in the form of space, and Brahman is the ''Pratiṣṭhā'' in the form of space. It is the support of everything." What does this person, as a result of this contemplation, obtain? ''Pratiṣṭhāvān bhavati''—so two meanings are given. So he becomes support to others, and he will also get support from others.
===The Law of Karma===
''Yathā karma tathā phalam''—"As the action, so also will be the result." So Bhagavān will support such a devotee who supports others to the best of his ability—the poor, the needy, etc. How do we know in the Gītā?

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते | तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||

''ananyāś cintayanto māṃ ye janāḥ paryupāsate |'' teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ||

"Those who think of Me and are totally dependent upon Me, I bring whatever is necessary for them." We do not go beyond this meaning, but what it really means is: what do you think these devotees go on repeating—"Nārāyaṇa, Nārāyaṇa" or "Śiva, Śiva"—but when a poor person comes, he will not even glance at him. That is a totally wrong understanding. He who thinks "God is my support"—that idea of support becomes a spiritual quality, and whatever he has, he will be doing his best to help others as much as he can. He does not withhold, he does not calculate; he gives. Therefore, God also—that is the ''karmaphala'' in the form of God—comes to him.
===The Greatest Giving===
So if somebody is totally absorbed in God, that is the greatest good. Naturally, the question comes: "What is this person giving to others?" We think physically—if a person gives money or food or an object, that is called giving. Ramana Maharshi was asked: "Bhagavān, why are you not supporting Mahatma Gandhi?" And then he smiles. I do not know how many people understood it. "You think just because I do not talk about Gandhiji, that I do not talk about that subject of non-cooperation, etc., I do not support." What he meant is—by the very presence of persons like me—he is not telling out of egotism, but the fact: Śrī Rāmakṛṣṇa was the greatest giver. How come?
=== The Three Levels of Giving===
A person who gives one day's support, one day's food to somebody, is really great. A person who teaches him something by which he can support himself for his whole life is a greater person. And a person who teaches good manners to somebody else and transforms his life is much more great than only who supports through material help. But a person who gives ''Ātma-jñānam'' is the greatest giver in the whole world. So only the persons who have can give. This is a very important part.
===The Spirit of Karma Yoga===
"Okay, I want to give, but have you that what is called Karma Yoga spirit—that I will give without thinking how much I have to give, when to give, how to give?" No, the person just prays to God and gives. There are so many stories, but you can say: what story can I remember where a person gave away everything?
===The Story of the Three Āḻvārs===
I will just mention a small incident. This happened to some Āḻvārs—"Āḻvār" means greatest devotees of God. One day an Āḻvār was walking alone. It was night; it started raining, and he found, outside a village house, a small shed where water would not fall upon him. So it was sufficient for him to lie down. He was lying down. Very soon, a few minutes later, another person comes, and the person who is lying down immediately understands—he sits down so the second person also could sit down. Then afterwards, a third person comes, and all the two stand up. Therefore the third person also can be accommodated; at least they will not be tormented by the falling rain, etc. It was cold also; they were shivering, and they were supporting each other by their own human warmth. And suddenly it became dawn. Actually, all the three Āḻvārs were in search of the company of some other Āḻvār. They were thinking: "I would like to meet and spend my time in the company of the other Āḻvār." All the three were thinking of all the three, and when the light came—because in darkness they could not recognise—they were shocked: how God brought them together, and they wanted to meet each other, and under this strange circumstance.
===The Spirit of Sharing===
But for the sake of our story illustration, what it means is that without knowing "this is an Āḻvār," "he is a human being," "he needs shelter," and "this is not my shelter"—and then immediately he sits down, and two can sit comfortably. But when the third came, they had to stand, share the same space. How are they doing joyfully? Their hearts must be so filled with joy that "I am able to serve ''Atidi Nārāyaṇa''—''atithi-devo bhava''"—and that is the spirit. If a person contemplates Ākāśa as support, he will become that; he will not calculate.
=== The Widow's Mite ===
If you remember, Christ in the temple noticed an old woman who had only one penny—she donated that was her entire wealth, and she gave the whole thing in the service of God in that charity box. And immediately Christ draws attention: "She has only that much, and she had given away all that she had joyfully. She is the greatest giver." God notices everything. So that is the contemplation: Ākāśa as support. And this person slowly becomes Ākāśa. He becomes both the contemplator of Ākāśa—support—and in his turn, he will also be supported. And this is how we have to understand all the other things that we are going to discuss.
==The Second Upāsana: Mahah (Glory)==
So then we have to see Ākāśa Devatā as the second one—as ''Mahah''. ''Mahah'' means glorious one. So Ākāśa Devatā—Ākāśa means space; space means emptiness. But really speaking, it is the subtlest form of creation which contains in its womb the air, the fire, the water, the earth—the entire creation is nothing but inside the womb of this Ākāśa. Therefore, He is the glorious one. Ākāśa is the Saguṇa Brahma. We have to understand that way.
===The Result of This Contemplation===
So if one contemplates, what does this person become? Then he identifies himself with the entire creation. That means he identifies himself with the earth, waters, fire, air, finally with Ākāśa. Of course, the ultimate identification is with Brahman, because Ākāśa is nothing but Brahman. But this person shines as the greatest being in this world. That is why any great person—a title is added: ''Mahātma'', ''Mahān''—that ''Mahah''—glorious one, greatest one.
===The Glory of Ākāśa ===
So Ākāśa Devatā must be contemplated. If we see any greatness in anybody, then it is the glory of the Ākāśa, because everything is the outcome of this Ākāśa space only. Of course, everything is the outcome of Ātman only. As in the tenth chapter of the Bhagavad Gītā, at the very end, Bhagavān says: "Wherever you see any special glory, it belongs to Me. I am manifesting Myself."

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा | तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ||

''yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva vā |'' tat tad evāvagaccha tvaṃ mama tejo 'ṃśa-sambhavam ||

''Mama tejasaḥ'' means "I am manifesting in that partial manner"—in a great mountain, a great river, the greatest source of light—sun—greatest manifestation of moon—anything great.
===The Vision of Swami Akhaṇḍānanda===
Incidentally, once Akhaṇḍānandaji was wandering in the Himalayas. Then we see that one evening, as the sun was setting and it was a full moon day, he was sitting in such a way that he could see both sides of a mountain, and the eastern side was glowing like molten silver and the western side was glowing like molten gold because the rays of the setting sun were reflecting in that pure white as a mirror, and the rising full moon is manifesting as the pure white. That was such a marvellous sight that Swami Akhaṇḍānandaji was, as we say, drinking in that sight, completely forgot the whole world. Suddenly Śrī Rāmakṛṣṇa appeared and said: "This is Hara-Gaurī—Śiva and Pārvatī." After all, we think that this is a mountain. No—it is nothing but every mountain is nothing but manifestation of that Brahman, Supreme Brahman alone.
=== The Rule of Contemplation===
So Ākāśa Devatā is never empty, but it contains everything—the Sat, Cit, Ānanda manifestation is Ākāśa. Whoever contemplates upon the Ākāśa as ''Mahān'' becomes also ''Mahān''. That is the general rule we have to understand. Whatever way a person thinks deeply and becomes one, he will become that. You go on meditating on anger, you will become an angry person. Meditate upon some desire, you will become that desire. You meditate upon goodness, you become goodness. I mentioned the story of Swami Brahmanandaji meditating in the deep summer season—midsummer—on the Himalayas, and his whole back had become ice cold. And when Mahārāj indicated, "Touch my back"—I do not know afterwards whether the brahmacārī stopped touching him—but very touching incident.
==The Third Upāsana: Manah (Intelligence)==
So let one contemplate as ''Mahā''. First as what? ''Pratiṣṭhā''—support. Second as what? ''Mahān''—glorious. Then the Upaniṣad also, I think, or the Ṛṣi wants to play with the words: there ''Mahān'' here—''Manas tat''—that Ākāśa Devatā—''Manasa iti upāsīta''. What is the result? ''Manasvī bhavati''—because remember, all the subtle five elements have come out of the same Ākāśa only—all the Pañcabhūtas of which we are talking about the external concrete Pañcabhūtas. But first of all, there was a creation of subtle elements called ''tanmātras'', and out of that, the subtle body is formed—the mind—what is called ''manah'', ''buddhi'', ''citta'', ''ahaṅkāra''—''mano-buddhi-ahaṅkāra-cittāni''.
===Meditating on Ākāśa as Manas===
So now let the upāsaka contemplate this Ākāśa as ''Manah''. ''Manah'' means the highest form of intelligence. The same thing is put in another mantra with which we are very familiar:

धियो यो नः प्रचोदयात्.

''dhiyo yo naḥ pracodayāt.''

So the Gāyatrī mantra is nothing but that: "May I meditate upon this finest, subtlest intelligence"—and then what does he become? He will also be able to grasp the subtlest spiritual truths. And if a man can really understand the subtlest spiritual truths, there is no wonder that he will be able to understand even the grossest things. However much we tried to hide, Śrī Rāmakṛṣṇa at one glance can find out everybody in this world—no doubt about it.
===The Five Forms of Buddhi ===
So let the upāsaka contemplate on Brahma—Ākāśa Devatā—as the mind, and he will be endowed with mind. So what is the mind here? Mind in this context means the understanding capacity, the concentrating capacity, the remembering capacity. Remember, while expounding upon this Gāyatrī mantra, I said that if that ''buddhi''—we become one—or the Mother manifests as our ''buddhi'', it manifests in five forms. First of all, ''smṛti-rūpeṇa''—we must be, it will be remembered. We will never forget anything that is important, and it must be remembered when we require it. Many times we remember it when the occasion slips away—no important usefulness has been achieved: "Oh, I should have remembered"—like students who remember all the answers after they come out of the examination hall. No, then it must be used with the proper attitude, and it must be used for a particular purpose. Then one must remember: "It is not me; it is not mine. It belongs to You. And You are manifesting. I know nothing about it."
===Sri Ramakrishna's Humility===
When devotees sometimes appreciated Śrī Rāmakṛṣṇa's teachings—because they definitely helped somebody or the other—they used to express their thanks: "Thank you," like that. And Śrī Rāmakṛṣṇa used to say: "I know nothing. I eat, I make merry like a child. My Mother knows. You thank my Mother." Sometimes he used to make fun also. So when they appreciate, he says: "Thank you, thank you." Śrī Rāmakṛṣṇa's English vocabulary consisted of only a few words, but he uses it in such a beautiful way that people used to be charmed by the way he pronounces.
===Imitating a Great Person ===
Coming back: if I meditate upon a great person as the embodiment of spiritual intelligence, I will also get that intelligence. Look at it this way: supposing a person wants to imitate a great writer like Kālidāsa—what can he do? Go on meditating. And what did Kālidāsa do when he wanted to write the Raghuvaṃśa? He prayed to the divine couple—the father and mother of this entire creation:

वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये | जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ||

''vāg-arthāv iva sampṛktau vāg-artha-pratipattaye |'' jagataḥ pitarau vande pārvatī-parameśvarau ||

"I am going to write, and the correct word with the correct meaning should just splash in my mind—not by thinking deeply for a long time; immediately it should come like the flow of torrential rains. And how do I get it? Because Pārvatī and Parameśvara—the parents of this entire creation—are like ''vāk'' and ''artha'', like the word and its inseparable meaning. I surrender myself to Them; let Them manifest within me in this form. And definitely They will only write." Then Kālidāsa completed this Raghuvaṃśa. What do you think he will do? He says: "This is You only manifested. You only wrote. And it belongs to all the glory—all the ''Mahān''—everything belongs to You only."
===Being an Instrument ===
So every day we have to say: "O Mother, ''Jananīṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadguruṃ, Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuḥ''—may You speak? Let me be an instrument." Śrī Rāmakṛṣṇa—Swami Vivekananda—he had remembered Mother Sarasvatī when he had to give that first talk at the Chicago Parliament of Religions, and he remembered the Mother. Mother means Śāradā Devī, Mother means Sarasvatī, Mother means Śrī Rāmakṛṣṇa, Mother means God. And then he did not speak; they spoke. God spoke through the instrumentality of Swami Vivekananda. He knows it. That is why he used to say: "I am only His master's voice."
===The Result===
So meditate upon this Ākāśa Devatā as Ākāśa Brahma—as ''Manana-śakti''—as the power of understanding capacity. What would be the result? ''Manavan bhavati'' here. ''Manasvī'' has another meaning: one who is well respected by others. Here, no—one who is capable of deep thinking and understanding the deepest truths. When Einstein discovered his special theory of relativity, that is the result of his deepest thinking; he becomes a ''medhāvī'', because that ''medhā''—Medhā Devī:

मेधा देवी जुषमाना नः ... ...

''medhā devī juṣamāṇā naḥ ...''

This capacity to understand in all its completeness is the result of Mother—the Divine Mother herself—the power of intelligence manifesting through the seeker. So as the seeker contemplates, what does he become? They become one with that Devatā. So slowly he is shedding his human identity and assuming: "I am Pratiṣṭhā—Ākāśa. I am Pratīṣṭhā as Ākāśa. I am glorious as Ākāśa. I am a deep thinker like the Ākāśa." So already 50% has become Ākāśa.
==The Fourth Upāsana: Namah (Adoration)==
Then ''Namo iti Upāsīta''. This is the fourth contemplation upāsana: ''Namyante asmai kāmāḥ''—"Let the seeker contemplate upon Ākāśa Brahma—Ākāśa Devatā—as adoration, and all desires will bow down to Him, present themselves." That is to say, when a person thinks: "You are the source of the fulfilment of every desire in this world, therefore I bow down to You. If I am getting good food, tasty food, it is the glory—the real name will not come to me; it will come to You, because You are the giver." Mother Annapūrṇā is coming to me in the form of food. Mother Gaṅgā—the mother of waters—in the form of the Divine Mother is coming to me in the form of Gaṅgā Devī. The Agnidevatā is coming in the form of keeping a warmth already present in our body as homeostasis. Then Vāyudevatā is coming to me, sustaining me—sixteen times He enters every minute so that His child can be supported, will not let his body fall down. Of course, even to move one billionth of a metre, I require space—empty space—means emptiness. You do not say "empty space"—that is redundant.
===Meditating on Ākāśa as Namaskāra===
So I meditate upon Ākāśa Devatā as ''namaskāra''. What does this person become? Because he salutes everybody—''atithi-devo bhava'': "I will serve you whatever in whatever capacity, whatever I have." Remember the story in the ''Karma Yoga'' of Swami Vivekananda, how this family of four birds—the father bird, mother bird, son bird, daughter-in-law bird—they all fell down into the fire so that they could fulfil the injunctions of the scriptures, and they became the devatās as a result.
===The Result ===
So whoever contemplates upon Ākāśa Devatā as ''namaskāra''—what is ''namaskāra''? "Whatever I have does not belong to me, ''na mama'', but it all belongs to You. You are only coming to me in the form of the fulfilment of every desire." So what happens? That Ākāśa Devatā comes to take care of his child, because every seeker is only a child, and then they will do ''namaskāra'' to him. That means any service that such an upāsaka requires, it is all supplied to him at the right time.
===The Six Months of Nirvikalpa Samādhi===
Śrī Rāmakṛṣṇa was completely unaware of his physical body. After Totāpurī Mahārāj had left for six months, he was in continuous Nirvikalpa Samādhi. And if food does not go, then the body will not survive. The Divine Mother sent an outside sādhu. The Divine Mother endowed him with the intelligence. The Mother somehow wants to preserve this body, and through this body, a lot of Her work will be done. So he used to be present at regular times with a stick in his hand and with simple ready-made food. And then he used to beat—sometimes shout, sometimes beat. And when a little bit of external awareness comes to Śrī Rāmakṛṣṇa, immediately he would push small amounts of food. Śrī Rāmakṛṣṇa said later on: sometimes a small bit of food used to go inside, and that sustained the body for six months. This sādhu came mysteriously, and the sādhu also disappeared mysteriously. It was only the Divine Mother who had brought him.
===Everything Is the Divine Mother's Will===
In fact, every event in the life of Śrī Rāmakṛṣṇa was the will of the Divine Mother. Why Kshudhiram went to Gayā? Why God appeared and said: "I would like to be born as your son"? And Śudhiram had lost all by the will of God. And when he came, he was given just enough so that Kshudhiram's mind would be totally devoted to God only. And in such a family, Śrī Rāmakṛṣṇa was born. So from the beginning to the end, who was guiding, who was manifesting—Śrī Rāmakṛṣṇa in Śrī Rāmakṛṣṇa—as Śrī Rāmakṛṣṇa—as the Divine Mother only? For whom was this temple built? It was only the Divine Mother. Why this Rāṇī Rāśmaṇī came? Beautiful story I told you earlier, but you remember. So it is all the Divine Mother's will, and then he understood: the whole thing is for this sake—for this means for the Divine Mother's ''līlā'' to be happening.
==The Fifth Upāsana: Brahma (Infinite)==
Then the next upāsana will be: Ākāśa Devatā should be contemplated as ''Brahma''. Here "Brahma" means infinite, all-pervading. And one who succeeds—what does he become? When such a person becomes ''Brahmavān'', he expands. That means he identifies himself with the entire creation. Like Nāgamahāśaya used to identify himself with even the white ants, with the snake, with everything. He became expanded. How many people were there who could understand at that time? How many people are there who could understand at this time?
===Swami Vivekananda's Identification===
Swami Vivekananda—he identified himself with everybody. That is why when there was a terrible earthquake in Turkey and 50,000 people died in that earthquake, before any news could be published, Swami Vivekananda felt restless, started weeping, because he said: "I am feeling the misery of 50,000 people." He became one with everybody. Of course, Śrī Rāmakṛṣṇa became one with everybody. There are so many incidents.
===The Result===
So one who contemplates upon Brahman as limitless—Brahman means limitless—then he becomes limitless, and his glory, his possessions, his families—he does not say "I am a Hindu," does not say "I am an Indian," does not say "I am a human being," does not say "I am a man," does not say "I am a particular person." "I am every creature wherever there is life. What about where there is not life? That also I am." So this is the one.
==The Sixth Upāsana: Parimārā (Destruction)==
Then we come to the last—what is this beautiful thing we have to discuss a little bit further: contemplate Ākāśa Devatā as the final cause of destruction. The superficial meaning it gives is: one who contemplates upon the Ākāśa Devatā as the final destroyer, when all his enemies will be destroyed without even his knowledge. But it has a deeper meaning, and that deeper meaning is: from his mind—from such an upāsaka's mind—the very idea of enmity will be totally eliminated. This is a beautiful point. We will talk about it in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 111 Ch3 10.4 on 01 July 2026 Q&A

2026-07-07T03:52:41Z

Bhama:

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Taittriya%20Upanishad/111%20Q%20%26%20A%20Taittiriya%20Upanishad%20On%201%20July%202026%20.mp3 Link to Audio] ==
== Question: Order of the Upāsanas in Bhriguvalli==
'''Question:''' Mahārāj, all these upāsanas—miscellaneous upāsanas that are coming at the end of Bhriguvalli—is there any order to these upāsanas on rain, on ''vidyut'', or ''ākāśa''?

'''Response:''' What I understand is: you don't need to say "first this should come, then only this should come." You can take it as a good quality you need to acquire. You choose a quality which is going to be of immediate help. Whatever is the most important need so that we can move forward—that upāsanā we should take up first.
[[Category:Taittiriya Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.14-15 Lecture 48 on 05 July 2026 Q&A

2026-07-07T03:49:17Z

Bhama:

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/48%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%205%20July%20%202026%20.mp3 Link to Audio] ==
== Question: Upāsana of Observing One's Own Suṣupti (Deep Sleep)==
'''Question:''' Mahārāj, in upāsanā, where even the upāsanā of observing one's own ''suṣupti'' seems like a beautiful upāsanā by itself—very peace-giving. But what does the upāsaka do? Does he just observe his own deep sleep state?

'''Response:''' That comes only after the attainment of Brahmajñāna. As I said, there is a limitation. But one point: if you have heard, the person is not unconscious during deep sleep. When we say he doesn't know, he is not aware of the waking and dream states.

'''Questioner:''' Yes.

'''Response:''' He is aware completely. "I am in a blissful state." He is aware: "I am in a timeless, spaceless, causationless state." That is why he says he slept happily. How do we know? Because you cannot recollect something which you never experienced. If you have not seen a person in your whole life, you cannot remember that "I have seen that person." So what do you say upon waking up? You recollect—isn't it? Yes, "I did not know anything else except in this state, and I was so happy." Who was happy? Did I come and sleep—deep sleep—for you, and then who should be happy?

'''Questioner:''' You will only be happy.

'''Response:''' That means if I am in deep sleep, then you are not. Yeah, then you must be in some other state—isn't it?

'''Questioner:''' Yes, Maharaj.

'''Response:''' There is no such thing called "I am not in deep sleep, but I am not also in other states."

'''Questioner:''' Right, one of the three.

'''Response:''' I am fully aware—this point, that word "I did not know anything" is misinterpreted, misunderstood by many people.

'''Questioner:''' Yes, Mahārāj, that I was unconscious.

'''Response:''' I am not conscious of the waking and dream, which means I am not conscious of the entire creation excepting my own self. And you don't say "I am an individual self," because you use the word "individuality" only in the context of universality. So you don't even say "I"—that thought will never arise. I am pure consciousness, but because it doesn't last long, therefore it is called one of the states of experience.

Interestingly, we will explore it in our future classes: what wakes up a person from deep sleep? And the clear answer we get—especially with the help of Śaṅkarācārya—is: it is the ''karmaphala''. Because you may have to be at 5 o'clock duty. Sure, yeah, and there is no choice for you. So why do we have to attend duty at 5 o'clock? Because you did such a karma that you cannot go leisurely at 11 o'clock and come back at 3 o'clock. It is ''karmaphala''. And some people cannot sleep properly because of worrying thoughts. Yes, when you are worried or when you have to catch a plane, for example, how many times will you be waking up? So that ''karmaphala'' is what makes either deep sleep longer or shorter, deeper or shallow. So everything is karma only. A person who doesn't have anything to worry sleeps unbrokenly. But the paradox is: he doesn't need to sleep long. It is only a fellow who is worrying, to forget his worries—he has to sleep for a long time—isn't it?

'''Questioner:''' Yes, Mahārāj. Thank you Maharaj !
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.9-13 Lecture 47 on 04 July 2026 Q&A

2026-07-07T03:43:40Z

Bhama:

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/47%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%204%20July%20%202026%20.mp3 Link to Audio] ==

== Question: Suffering vs. Worrying – Karmaphala and Samskara==
'''Question:''' I want to confirm one thing, Mahārāj: the difference between suffering and worrying. I understand that suffering comes from bad karma, which we do not have control of. So, trying to accept the situation in the best possible way, we exhaust the bad karma. Whereas worrying is actually when we do that, we are actually creating bad karma.

'''Response:''' Correct—''saṃskāra''. So we have to understand the distinction between ''karmaphala'' and ''saṃskāra''. They are deeply connected. So Śrī Rāmakṛṣṇa would not worry about anything. A baby doesn't worry about anything. Two children I have seen quarrelling violently; after two minutes, the parents never forgot, but the children totally forgot, and both of them were hugging each other and playing, and this puppy's play will go on. Have you heard the expression "a dog worrying a bone"? Have you heard?

'''Questioner:''' Yeah, I haven't heard—if you can imagine.

'''Response:''' Yes, that is the proper expression. So it turns it this way, that way, trying to squeeze a little bit of juice from it. Yeah, that is called worrying. So when a person is worrying about something inevitable, what is he trying to do?

'''Questioner:''' He gets a lot of ''rasa''—bad ''rasa'', negative.

'''Response:''' No, happiness. Because this is a very peculiar psychology. If you are suffering, you want to get rid of that suffering as soon as possible. But here is a person—you tell him a billion times, "Don't worry," he will not give up that habit of worry. Yes, then you have to question: he must be getting something from it.

'''Questioner:''' Sure, Mahārāj, like that camel chewing on thorns.

'''Response:''' Ha! He must be getting something, otherwise if it is giving him pain, you don't need to tell anybody—any pain we want to get rid of as soon as possible, as quickly as possible. So this person—there are some people what is called constant worriers. So even the smallest thing shows a great psychological truth. Why is this person? Because the way to get rid of this worrying is not to think about the worry, but to think its opposite—''pratipakṣa bhāvanam''. So it takes time, but it works, because the more we think about the same thing, the deeper becomes the habit—''saṃskāra''. That is not good. But these people have to go through painful experiences; there is no doubt about it. Most of the psychological cases are like that. Long back, somebody whom you didn't like died; along with that to death, all those things we should have gotten over. That is why Jesus Christ says, "Let the past bury its dead. You enter into the kingdom of heaven." So yoga means what? Substitute a negative thought with a positive thought. But it should be the opposite thought. ''Pratipakṣa'' means exactly the right medicine for that particular problem.

So the worrying we can change. Most probably we cannot change ''karmaphala''. If there is any change in the external world, that is also ''karmaphala'' only. It is not because we are clever or anything. So there is a period of ''śanigraha''—there is. Swamiji used to tell a story: some people's lives there will be a change. And that change is not because of my worrying or cleverness; it is the result of some karma I have done, of which I am not aware at this moment. Yeah.
==Question: Happiness as a Reflection of God's Ānanda==
'''Questioner:''' So I have a question. It is about the other day you mentioned that everyone is a devotee of God, and that we are all searching for happiness, which you have said many times. The other aspect I want to connect this with is this idea that when we feel happiness, we are in fact feeling an aspect of God's Ānanda. But can I derive that? For example, to take an extreme example, someone who is a heroin addict—the ''sukhyam'' that they would feel for a very temporal, short time—that is in fact a fraction of God's bliss?

'''Response:''' Yes, and nothing else.

'''Questioner:''' It is the same?

'''Response:''' It is the same, yeah. And you know, I have my own funny way of misinterpreting these things. So, in ''svargaloka'', they live a long time. On the earth, we live only a short time. So the happiness we get on this earth is short-lived, and the happiness supposedly one gets in heavenly worlds is long-lasting. That is a contradictory term. You know why? Happiness means no time; time means not happy. You go on a holiday for seven days; it looks as if you went yesterday and returned back today. So when you go to heaven and you are very happy, are you aware of time? No. Then when you are kicked out—some people are what is called engaged in that activity. As soon as the ''puṇyam'' there—they have a watch at what second, millisecond this ''puṇyam'' gets exhausted—with heavy boots, they will kick them out. So when these people fall down, they say, "I just went and we just came back." Because happiness and time do not go together. When you are happy, you do not count time. When you count time, you are not happy. Whether a person lives one thousand years or ten thousand years, it makes no difference.

What I am trying to tell you is that it is all reflection. That reflection depends upon the medium—the reflecting medium, which is our mind. Happiness has nothing to do with body or sense organs; it is purely to do with the mind. So what is that function? Forgetting time. That is why you don't count time in deep sleep; you count only upon waking up—isn't it? Yeah, that is all. So did you sleep for seven hours? Did you sleep for only one millisecond? When you are outside time, then one millisecond or one thousand years make no meaning. Okay, anyway, so it is all reflection. That reflection depends upon the reflecting medium, and that reflecting medium is our mind, and that mind—as a result of ''karmaphala'', ''saṃskāras''—how pure it is, how dirty, dusty it is—so the reflection becomes that way.
==Question: Patience and Time==
'''Questioner:''' One follow-up question based on what you just answered, Mahārāj. Patience—it is said that God has infinite patience.

'''Response:''' Yeah.

'''Questioner:''' God is beyond the concept of time.

'''Response:''' Yeah.

'''Questioner:''' So patience is a quality that is with respect to time.

'''Response:''' Correct.

'''Questioner:''' So by developing patience, are we actually trying to go a little bit beyond the concept of time ?

'''Response:''' You see, patience is a means by which we are slowly trying to sublimate the suffering. Supposing you are suffering from a headache. First day it will be terrible; second day it will be less terrible. Do you see? When your mind starts accepting it, when you don't expect it, if it comes, it is terrible. And when you say, "This is my fault," so the moment you accepted it, its impact becomes less—much less—because you are not expecting. Suddenly it comes, you feel more. That is how patience—if we have patience—itself will elevate us so that it acts as a counter-medicine for unhappiness, suffering, or whatever you call it. Otherwise, if you don't have patience, what will you become?

'''Questioner:''' A patient!
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.14-15 Lecture 48 on 05 July 2026

2026-07-07T03:37:13Z

Bhama:

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.
== Introduction: Gārgya Becomes a Fit Disciple ==
In our last class, we completed all the twelve upāsanas. Gārgya had enumerated what he knew, and Ajātaśatru went on adding, and then Gārgya became a fit disciple. Now Ajātaśatru has to take him from Saguṇa Brahma to Nirguṇa Brahma.
===Ajātaśatru's Question===
Then Ajātaśatru, after hearing about the twelve upāsanas from Gārgya, asks him: "''Etāvān nu''—Only this much? Do you know anything more?" Gārgya kept silent. He lowered his head, but then he must have practised all the upāsanas. So he had developed tremendous amount of ''viveka'', ''vairāgya'', and humility. And he said: "I thought I knew much more, but you have opened my eyes. Now please lead me further, because I am eager to realise Brahman."
===The Real Teaching Begins===
Let us remember: no teacher will ever lead a person to what he cannot desire or cannot even attain. Everybody has to go step by step to that highest reality. So the real teaching starts from here. Just as a brief introduction: Gārgya becomes silent, and how he became the student.
==The Fourteenth Mantra: The Reversal of Roles==
In the fourteenth mantra, in the second chapter, first section, we get:

''Sa ha vācājātaśatrur etāvan nu iti.''

Ajātaśatru asked: "Do you know anything more than this?" And then the truthfulness comes out:

''Etāvad dhīti''—"I know, sir, only this much."

And Ajātaśatru rejoins:

''Naitāvatā viditam bhavati''—"With this much only, you are not going to become a knower of Brahman. This is only the knowledge of Saguṇa Brahma. That means you will not get ''mukti''."

''Sa hovāca Gārgya upatvāyanīti''—Hearing this, Gārgya said: "''Upatvāyanīti''—'You.' ''Upāyanīti''—'I am approaching you, eager to learn from you. Accept me as your student, and out of your boundless grace, enlighten me.'"
===The Teacher's Duty===
And when a teacher really gets a fit student endowed with all these Sādhana-catuṣṭaya-sampatti—the fourfold qualities of a true sādhaka—he would never reject. If you remember, Rāmakṛṣṇa knew very well. One day he was scolding Hāzrā: "These are the small children in spiritual life. Do you think they understand the highest truth that you are trying to inject into them?" Because this Hāzrā used to say: "I am Brahman, I am that." Śrī Rāmakṛṣṇa did not reveal the truth: "You are a fool. You are not even as much advanced as these people. You are full of egotism, and you are only thinking that you are a great spiritual person."
===Swamiji's Ridicule===
Swamiji used to ridicule him: "Hāzrā Dādā, elder brother, I have not seen anybody with such big, big rudrākṣa mālā—huge beads." And then this fool did not understand. Swamiji was making fun of him because the bigger the beads, the greater is the devotion and knowledge—that is what he thought. But Śrī Rāmakṛṣṇa's ''līlā'' is difficult to comprehend. So out of His infinite compassion, He kept him, and He told later on: "I keep him because without these buffoons—Jatila and Koṭila—the play will not be complete."
===The Gentle Rejection===
And whenever Śrī Rāmakṛṣṇa finds people who are neither willing nor capable of understanding, He used to gently tell them: "There are beautiful things in this Dakṣiṇeśvara temple compound—please go and enjoy them. You enjoy." It is not a rejection by Śrī Rāmakṛṣṇa; He is simply telling: "You will be wasting your time. I will be wasting my time."
===Ajātaśatru's Training===
But Ajātaśatru himself trained Gārgya by inculcating into him all these marvellous qualities through upāsana. What is upāsana? Tremendous amount of training the person to think with deep concentration on a particular quality. So whatever we think deeply, that is what we end up becoming. So Ajātaśatru must have recognised—in fact, Ajātaśatru must have found out the potentiality of Gārgya even before that. "Here is a very fit student. It is my duty to lead him."
===Authorisation to Teach===
Here also we have to understand: everybody and anybody, even a knower of Brahman, cannot be a teacher unless he is authorised by God. Authorisation means there will be power. There will be clarity, and the teacher understands the minds of each one of his pupils, and he will give the appropriate training. Some people you may say: "You meditate"; some people will say: "Do not meditate, just do japam." So according to the fitness, the teacher will tell—that special capacity to understand and direct. That is a great quality in any type of teacher, be it physics, chemistry, etc.
===Gārgya Accepts His Limitation===
So Gārgya accepted his lack of knowledge: "Let me now come to you as a student." There is a beautiful saying you might have heard: ''Guru mile lākh lākh, celā nāmile ek''—"In this world, we may get teachers in millions, but a true disciple is extremely rare." So Gārgya realised his limitation, and he was humble enough to acknowledge this. Unlike Śvetaketu—remember, in the Chāndogya Upaniṣad, Śvetaketu, when his defects were pointed out by his own father and then he said "let us go and learn," he refused to come. So much of arrogance was there.
===The Eager Student===
An eager student is always open to sit under the feet of anyone who has the desired knowledge. So here something peculiar: even at that time, brāhmaṇas were what you call the teachers, and they made themselves the teachers—they authorised themselves. Some good they have done, but a lot of harm also they have done, instead of saying "anybody who knows can be a teacher." They said: "No, only brāhmaṇas can be teachers." And that is a kind of arrogance, ignorance. That is what in the Muṇḍaka Upaniṣad we get: blind people, and they do not recognise that they are blind, but they take upon themselves the role of leading others.

अन्धैव नीयमाना यथान्धाः.

''andhaiva nīyamānā yathāndhāḥ.''

I do not remember—it may be in the Kaṭha Upaniṣad or the Muṇḍaka Upaniṣad.
==Ajātaśatru's Reaction==
Now Ajātaśatru's reaction. Ajātaśatru was a realised soul, and it is unnecessary to say that he was a fit person. Every knower of Brahman will be a fit person only. He said: "The tradition is brāhmaṇas will teach, and everybody else will sit humbly and try to learn. But then you are asking me to upset the tradition. ''Pratiloma'' means the opposite way: a kṣatriya becomes a teacher, a brāhmaṇa will become a student. ''Yath etat brāhmaṇaḥ kṣatriyam upayāt, brahma me vakṣyatīti''—'You are a brāhmaṇa. I am a kṣatriya. That day a brāhmaṇa can approach a kṣatriya: "You teach me especially about Brahman." ''Vā ava tvā vijñāpayiṣyāmi''—But you are an earnest student. When an earnest student comes, there is a rule: he should never be rejected.
===Dronacharya's Mistake===
Droṇācārya committed this terrible mistake. Ekalavya was even more fitted, but in his arrogance, Droṇācārya behaved extremely badly. Not only he refused to teach, when he came to know that Ekalavya had chosen him as the guru and made a small image of his own guru out of clay, as if he was teaching (because the real teacher, we can understand, is neither Ajātaśatru nor Droṇācārya nor Śrī Rāmakṛṣṇa—it is only Mother Sarasvatī who teaches), then he demanded ''guru-dakṣiṇā'' without teaching. And what ''guru-dakṣiṇā''? "You cut off your thumb"—without which Ekalavya would be incapable of practising archery.
===Lessons from the Mahābhārata===
We have to learn these lessons. In the Mahābhārata also, there are so many defects of character—even though Arjuna revered him so much, there was a defect in Droṇācārya, even in Bhīṣmācārya. But we have become blind. What do the Purāṇikas tell us? The Bhāgavatars tell us: "Oh, Bhīṣma was an unparalleled person. Droṇācārya was a great ācārya." No—Droṇācārya, for example, should never have taught his own son Aśvatthāmā, who was completely unfit, because a man of character alone can be taught this highest of the Brahmāstra. Arjuna was okay, and we know what was the result, what had happened. But because of his blind love—"This is my son"—and also the child did not learn fully. He only knew how to discharge, not how to stop.
===Bhīṣma's Failure===
What about Bhīṣma? Bhīṣma was supposed to be an incarnation of ''dharma''. He knew ''dharma'', but he was never an incarnation of ''dharma'' because he saw so many things even after knowing how much of injustice, how much of cruelty his Kauravas were practising. Either he should have joined the Pāṇḍavas, or he should have gone to a forest and lived. But neither did he do. He stuck, he fought along with the Kauravas, and then he destroyed so many of the army of the Pāṇḍavas. From a historical point of view, that is not acceptable at all. Anyway, coming back.
===Ajātaśatru's Acceptance===
So Ajātaśatru said: "This is not in the tradition." But there is something we have to understand. There are certain duties incumbent upon brāhmaṇas. What are they? First of all, ''adhyayana'' and ''adhyāpana''—so a brāhmaṇa has to be engaged in continuous learning. And then whatever he understands, he should give it freely, not expecting any fees or anything. That is called ''adhyāpana''. Then ''yajana'' and ''yājana''—he can do ''yajñas'' etc. by himself, and if somebody, a king for example, employs him, he should do it. ''Yajana'' means he should do himself; ''yājana'' means if somebody requests him to perform, then he should perform it. Then ''dāna''—that is, he can accept charity because he does not accumulate anything, he does not possess anything. So he should live a simple life—as Socrates tells the philosophers: very simple life—simple living, high thinking. And then ''tapasyā''—he must always perform austerity so that he will be revered.
===Kṣudirām's Example===
Kṣudirām was such a person; he never expected anything from anybody. That is why God Himself wished to be born as this child of Kṣudirām. It is not only the life of Śrī Rāmakṛṣṇa; the life of his parents was unparalleled. Just meditate on Kṣudirām, meditate on Candramaṇī—then you will understand what I am talking about. Such a guileless person was the mother of Śrī Rāmakṛṣṇa. Nothing will be hidden in her—as they say ''pete kichu rākbenā''—she will not keep anything hidden. That is the meaning. Everything she tells openly, and people used to ridicule: "You are such a foolish woman, so innocent. You should not talk to people what is in your mind." But Śrī Rāmakṛṣṇa loved that and said: "My mother is an example of what is called ''satya''. They thought the speech and the action should be one and never deviate from each other."
===Śrī Rāmakṛṣṇa on His Father===
Śudhiram, he said—Śrī Rāmakṛṣṇa said: "Before this storm of spiritual sādhana, like a ghost caught hold of my head and made me go through, I used to think I will follow the footsteps of my father." Most of the ancient ṛṣis were like that. So even though a brāhmaṇa—what is it? He should learn, he should teach, he can—he has to perform special ''yajñas'', and if he is employed, he can assist a mahārāja, a great prince, etc., and he must accept. If he has more, he can also give, distribute it with others. And at the same time, he must do ''tapasyā''—because such a person is called a brāhmaṇa.
===Ajātaśatru's Response to Gārgya===
Now in this case, Ajātaśatru said: "''Sā ayam ikṣatriyaḥ''—even though I am a knower of Brahman, I will accept you because you are a proper person, a fit student. But you do not need to sit below me. You do not need to make praṇāms to me. On the contrary, I will just treat you as my friend, and I will tell you." Then he said: "''Vā eva tvā jñāpayiṣyāmi''—that is, 'I will definitely teach you. ''Vijñāpayiṣyāmi''—I will let you know whatever I know.'"
===The Real Teaching Begins===
Then what did he do? ''Tam pāṇāv ādāya''—probably both were sitting. So Ajātaśatru caught hold of the hand of Gārgya because he wanted to teach him something, and then he said: "Come with me." So anybody can be a teacher. Even from a ''caṇḍāla'', even from a baby we can learn. From now onwards, the real teaching about the Nirguṇa Brahma starts.
==The Teaching Method: Deep Sleep as an Example==
What steps did Ajātaśatru take to prove that man's real nature is actually divine? Swami Vivekananda says: "Each soul is potentially divine." So that means each soul is none other than Ātman or Brahman—''Ahaṃ Brahmāsmi''. But "potential" means for now it is hidden, like a huge tree is hidden inside a tiny seed—like a banyan seed. So what did Ajātaśatru do to teach Gārgya Bālāki that the Jīva—everyone of us, not only Gārgya—each one of us is Brahman, the highest ultimate reality?
===The Brilliant Process===
So Ajātaśatru used a very brilliant process of elimination followed by practical demonstration, using deep sleep as an example. What did he do? So to demonstrate the truth that Jīva is no other than Brahman, Ajātaśatru takes Gārgya by the hand and leads him to a man who is fast asleep. When you read this particular portion, you may get the word ''Bālāki''. So Gārgya and Bālāki—at the very beginning it is mentioned—they are one and the same person. I am using frequently the word "Gārgya," but you might come across "Bālāki" also.
===The Three States of Experience===
So approach a person who is deeply asleep. This, as we know, is the third state of experience. ''Jāgrat''—waking state—where the body, mind, all the sense organs function. Then only mind functions with the impressions gathered during the waking state, either in this life or in many of the past lives. That is called ''Svapnāvasthā''—the state of dreaming. And then we all enter—these are all our day-to-day experiences. So what is the third stage? Deep sleep.
===Deep Sleep as an Illustration===
So here he found a person, and then he wanted, through this deep-sleep person—that means taking deep sleep as an example—Ajātaśatru wanted to teach what happens in this state of deep sleep. Now we should not equate deep sleep with abiding in Brahman, because this is also a temporary state only. But it will do as an illustration. What is deep sleep? Absolutely, there is no mind. When we say there is no mind, no body awareness is there. No awareness of the mind—that means no awareness of the entire creation—and the person is beyond time, space, and causation, and he abides—that is the nearest state to the real state of Brahman.
===Deep Sleep vs. Nirvikalpa Samādhi===
So we must always keep in mind deep sleep—that is all we can say. You cannot take a person, a student, and say when Śrī Rāmakṛṣṇa was in Nirvikalpa Samādhi, "Look, this is the Nirvikalpa Samādhi person." No, even if you take a knife and pierce him, he would not be awake from that state, because deep sleep can be woken up even with a little bit of beating. But the state of Brahman—you can never wake him up. You have to understand these words properly. Because once a person enters Nirvikalpa Samādhi, it is not that like deep sleep he will come back and then act like an ignorant person.
===Your Own Experience===
Whenever you see a person who is awake—you take your own case. You are so peaceful. Several hours you have slept so deeply. You have gone out of time, space, and causation, and that is the real cause why you are so happy. Because there is no ''dvitīya''—there is no second. And what happens when there is a second, whether it is in the dream state or waking state? When a person is experiencing a second—"second" means any number, not only one—then the person's mind can be happy, unhappy, and an infinite number of moods can happen. But when a person—even if he is so-called Jīvanmukta—his mind is permanently anchored in that knowledge "I am Brahman." And this state Ramana Maharshi used to call Sahaja Samādhi. ''Sahaja'' means what? Once a person gets this experience, he cannot be separated from it.
===The Cinema Analogy===
So even in the waking state, a Jīvanmukta perceives the waking state like you are perceiving a cinema. Supposing you yourself have acted—or a better example would be: supposing you are acting in a cinema, and in that cinema your life is being shown. So it is 10 o'clock at night, and you go to bed, and you are deeply asleep—many things happen around you, but you are not aware of it. Then you wake up. When your waking state starts, after some time you sit and go on either daydreaming, or if you go to lie down on bed, you will be having invariably some kind of dream. Imagine you are acting all these states, but you are also watching. So you are watching them, and yet you know that you are the watcher—the continuous watcher of all the three states. Which is not the case in our case: when I am in the waking state, I become a participant and a witness of the waking. So also in the dream, so also in the deep sleep state.
===Consciousness in Deep Sleep===
"Am I conscious of myself in the deep sleep state?" I have dealt with this subject so many times. Yes, you are completely conscious. So if somebody asks you when you are taking a leisurely walk in your waking state: "Are you in the waking state?" He says: "Of course, I can see you, I can hear you, I can reply to you." And when you are in the dream state, then in dream also you feel exactly the same thing: "I am awake." You feel only when you wake up from the dream and come back to the waking state—then you say: "That was all my mental imagination, but it is not the real waking state." But so long as we are dreaming, that is pure, just like the waking state—no difference at all. But when it comes to the deep sleep state, we have a problem because "I do not remember anything."
===Remembering Deep Sleep===
Do not you remember? Definitely you remember. You do not remember something, but you remember something. What is it you do not remember? That tomorrow morning I have to go to work; I have got a lot of pending work in the office, and my boss told me to complete it. That you do not remember because the entire world—both waking and dream—have disappeared. But what do you say when you wake up? "Oh, I was so happy. I did not know anything." Did you not know I was experiencing happiness? Definitely, you know it. Did you not know I did not know anything? Because to know something, and as well not to know something, only a knower can tell. Because if a knower does not know what he does not know, he cannot tell: "I do not know."
===The Knower of Both Knowledge and Ignorance===
But we always are telling: "Do you know such and such a person?" "No, I do not know." "Do you know such and such a person?" "Of course, I know him very well." So you are knowing one person very well and not knowing anything about the other person. "I know, I do not know"—both you are the knower of both these. When there is light, I see so many things; when there is darkness, I do not see anything. So what do you say? "I know I cannot see anything." That is a very valid knowledge.
===Abhāva Pratyaya===
A book, for example, is not found in a room. I discussed also this point. This is called ''abhāva-pratyaya''. This is also a ''pramāṇa''. Usually you keep a book in your own bedroom, but one day you do not find it. You know that nobody had taken it out of the house. That means this is a knowledge: "I know my book is here. I know my book is not here." You have complete knowledge about these experiences, and this knowledge—"the book is not there"—leads you: "Then it must be somewhere else." So usually I saw my family member reading. So you will go to that room, and invariably you find that book there. So you see, even in the deep sleep state, it is not that we are unconscious; we are completely conscious.
===The Consciousness That Witnesses All States===
This consciousness which is witnessing all the three states never becomes absent. That is why in the Bṛhadāraṇyaka Upaniṣad, 1.4.10, it says: this ''vijñāna''—that is pure consciousness—will never be absent. But the secondary consciousness—that is the borrowed consciousness of the mind—is not only changing, but it is also borrowed. Therefore, the mind can have a non-conscious state, but that consciousness—pure consciousness—which the mind is borrowing, can never be absent, because it is beyond time, space, and causation. We are aware of time because of that consciousness. We are not aware of time—that is also because of that consciousness. So deep sleep also, we are completely aware. These are some of the important points we have to keep in mind. I hope you will keep them in mind; then only the teaching of Ajātaśatru becomes easier for us to understand.
==The Sleeping Man Incident==
So Ajātaśatru goes and finds a sleeping person. This is all for teaching Gārgya. And then he calls, addressing the sleeping man by the names of Prāṇa. We have seen in the second upāsana—Chandra upāsana—the person of the moon. These are the ''Bṛhat'', ''Pāṇḍaravasa'', ''Somarāja''. These are the three epithets given to Chandra. ''Bṛhat'' means very big. ''Pāṇḍaravasa'' means pure white. ''Somarāja'' means a very enjoyable state of mind. So when we look at the moon, our joy becomes—because there is no object. "Oh, I want to eat the moon, I want to fry it and then eat"—such things will not be there. It is just a pure joy, and everybody can enjoy it—the same moon. Which is if you are enjoying a sweetmeat, everybody cannot enjoy the same sweetmeat which you have. But this moon can be enjoyed by everybody—there is no doubt about it. That is called ''Somarāja''. That is why this ''somarasa'' they call it. ''Somarasa'' is the result of the influence of the moon, and that gives a very pleasant intoxication where you can have divine visions. That is why they used to frequently use it in the ''yajñas'' and ''yāgas'', and there are even horrible descriptions: Indra drank so much of this wine, he became—he started talking irrelevantly. So that is also possible. There is a ''mātrā''—there is a measurement beyond which you lose your control.
===Calling the Sleeping Man===
So Ajātaśatru, pointing out to the sleeping man, calls names, and by the way, the same names are applicable to ''samaṣṭi'' Prāṇadevatā also, which is Hiraṇyagarbha. So he addresses by these names. Of course, the man cannot hear. Then Ajātaśatru lightly touches the man. He strikes him lightly, and every time he increases the pressure, the force, and he did not wake up. And after some time, he shakes him very violently, and then the man wakes up. That is all the necessary event for Ajātaśatru to teach about. That incident is closed.
===Ajātaśatru's Question===
When Ajātaśatru asks, addressing Gārgya, he says: "Now this ''jīvātman''—because this person—where did he go? Where was he residing when he could not respond? Either to calling his names, calling, touching, shaking—only violently shook. And how did he come? Where was he, and how did he come?"
===Deep Sleep as a Hypothesis===
So taking deep sleep as a model, as a hypothesis, he wants to point out: if deep sleep itself can give so much of joy, so much of knowledge—knowledge of Brahman—I will shortly come to that. Then if a person really has Brahman knowledge, how much he can gain! Because the nearest state where Brahman—pure consciousness—can manifest is this deep sleep state, and the next is the dream state. Remember, what is the difference between waking and dream state? In the waking state, time, space, and causation are heavily restricted, whereas in the dream state, you can fly to Mars, the United States; you can become anything you want; you can embrace anybody you want; you can eat anything you want; you can become a great king, etc., etc. But the moment you come to the deep sleep state—I am forestalling what is about to come. Beautiful description this Bṛhadāraṇyaka Upaniṣad gives us.
===The Same Experience for All===
So this person—whether a mahārāja, a great king, is sleeping; a baby is sleeping; a dog is sleeping; a sinner is sleeping; an evil person is sleeping; a mosquito is sleeping; a tree is sleeping—it makes no difference. They have exactly the same experience. So in deep sleep, there is no world. That means there is no second—''ekam eva advitīyam''—of course, until it lasts. And then it is a state where the person is aware that "I am." I am not a man, I am not a dog, I am not a mahārāja, I am not a baby, but just "I am." What type of "I am"? I exist, and then I am so happy, and I know I exist and I am very happy. So I am ''Sat'', I am ''Cit'', I am ''Ānanda''.
===Poor Man's Samādhi===
This is the nearest state—that is why senior swamis call it "poor man's samādhi"—"poor man's Nirvikalpa Samādhi." Anybody, everybody, we all get it, and then we are experiencing it, but the tragedy is we never study it. And it is only these great Hindu scriptures—practically every Upaniṣad: Chāndogya, Bṛhadāraṇyaka, Māṇḍūkya especially—made it a special subject of its study, because nobody studies what is this phenomenon called deep sleep.
===The Analogy of the Unknown Animal===
So through deep sleep, he wants to give an example. Like: "You know, have you seen this animal?" "No, sir. But do you know anything about this animal?" "No, sir, I will tell you. This animal which lives in a deep forest looks like a cow. It is not a cow, but in many respects it looks like a cow—many similarities are there." So next time when this person goes into the forest and suddenly happens to see this animal, he knows definitely this is not a cow. But he remembers the words of the wise person: "This must be that special type of animal about which my friend, my teacher told me—it looks like a cow, but absolutely not a cow at all."
===The Only Way===
So that is how through this analogy—taking the analogy of deep sleep—that is the only way; there is no other way. You cannot—''manu ito vāco nivartante aprāpya manasā saha''. So Ajātaśatru wants to give this example of deep sleep through the model of deep sleep; he wants to convey: just imagine that a person continuously will be abiding in that deep sleep state—a deep sleep state where a person does not come out of it to experience another state, and it is a state experienced with full consciousness as we experience the waking and the dream states, and yet he knows. In fact, this person experiences all the three states completely, and he watches: "I am only manifesting as the waking, I am only manifesting as the dream, I am only manifesting as the deep sleep."
===The Special Characteristics of Deep Sleep===
But this deep sleep has got some very special characteristics. Through them, through meditation on them, through upāsana on them, one will finally attain Brahmajñāna. So Ajātaśatru asks, pointing out—that incident was over—so is this ''Vijñānamaya Puruṣa''. That means the real man—that means the pure consciousness within this ''jīvātman'' is called ''jīvātman''. ''Vijñānamaya''—pure consciousness, ''Caitanya''—Jīva. And this is the highest manifestation in human beings, and especially in awakened human beings. Where was it buried, and from where did it return and identify itself with the physical body after this person was violently shaken? Bālāki Gārgya was unable to comprehend the mystery; he admits he simply does not know.
===Waking and Dream States Analysed===
Waking state, dream state were analysed. Why are we not able to understand this deep sleep state? Ajātaśatru tells, teaches Gārgya: that discovering the true human being or the true Self is an exceptionally difficult task because it is not something visibly or easily intelligible. He clarifies why he specifically chose a sleeping man rather than a waking person or even a dreaming person to illustrate the knowledge of Brahman.
===The Waking State===
What happens in our waking state? During our waking hours, our consciousness is scattered outward, behaving much like sparks of fire spread over millions of different things. We become acutely aware of external space, the passage of time, and we identify with myriads of objects outside ourselves. And this is a point we have to clearly understand. When I see a man, I become that man. That means my eyes go and take an impression of that object and present it to the mind, and the mind becomes one with that photo, so to say, and then for the time being it becomes—when a person says, when we say "I know this person," whenever we say that, we have to identify ourselves with that person, our ''vṛtti'' and the object outside—''artha'' and ''jñāna''—''vāk'' and ''artha''—''iva sampṛktau''—inseparable. Mentally you can separate discriminatingly; actually you cannot separate. So we become identified. Then we may like—we may become attached, or we may become—we may hate, we may not like that person. Whatever it is: "I like this person. I do not like this person." Then I become love of that person; I become hatred of that person—love and hatred. Then we forget—our consciousness forgets "I am pure consciousness"—and then remains identified, thinks in that delusory way, and reacts with that delusory knowledge. That is why the waking state cannot be a right model to describe consciousness.
===The Dream State===
So then the waking state is constant distraction, fragmentation—time, space, and causation, everything is fragmented. That is why waking state is not a good example to teach about Brahman. What about the dream state? So during deep withdrawal of ourselves into the dream state, there also we create—our own mind creates—exactly the same physical world. We get attached there also. We get attached to places, persons, events, emotions, experiences—everything. And that is complete opposite knowledge to Brahma knowledge.
===The Deep Sleep State===
But when a person withdraws himself from the waking, from the dream, and enters into deep sleep—the state of deep sleep serves as the perfect symbol for understanding the true Self or the Ātman or Brahman. So in both waking and sleeping, the individuals possess the self, and then we separate ourselves: "I am different, everything else different." In deep sleep, the central consciousness withdraws all external experiences into itself, and not only that, along with that, the mind—all our sense organs excepting the ''prāṇa''—completely withdraw inwards. Senses such as speech, sight, hearing—all other things cease to function entirely, and even the thinking mind is deactivated. All transactions and communications with the external world are definitely put to an end.
===The Self Rests in Its Own Pristine Purity===
The self no longer wanders; it rests in its own pristine purity within the cosmic space—the ''dhārākāśa''—ether of consciousness located in the centre of the heart:

हृदय-कमल-मध्ये राजितं निर्विकल्पं सदा सदिकाल-भेदातीतं एकस्वरूपम्.

''hṛdaya-kamala-madhye rājitaṃ nirvikalpaṃ'' sadā sadikāla-bhedātītaṃ ekasvarūpam.

In this profoundly quiet state, there is a practical non-existence of the individual, because an individual is an individual only in comparison with the world. When there is no world, I do not think "I am an individual." For all conceivable external purposes, the self alone remains.
===Temporary vs. Permanent===
But remember, even here also, that awareness is broken temporarily, as if we are in Nirvikalpa Samādhi. So temporary Nirvikalpa Samādhi is called Suṣupti, and permanent Suṣupti can be called as Nirvikalpa Samādhi.
===Conclusion: The Circulation of States===
Beautiful thoughts—some more are there. So let us take our own time to understand this properly. What we are talking is not theory; it is what we are experiencing every day of our life. We are circulating from one state to the other—not only at night we go into deep sleep, but in between two thoughts, we also go into that same state, about which we will talk in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.14-15 Lecture 48 on 05 July 2026 Q&A

2026-07-07T03:36:26Z

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Brihadaranyaka Upanishad Ch.2 1.14-15 Lecture 48 on 05 July 2026

2026-07-07T03:35:06Z

Brihadaranyaka Upanishad Ch.2 1.9-13 Lecture 47 on 04 July 2026 Q&A

2026-07-07T03:29:49Z

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Brihadaranyaka Upanishad Ch.2 1.9-13 Lecture 47 on 04 July 2026

2026-07-07T03:26:08Z

Bhama:

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.
== Introduction: Review of the Upāsanas==
In our last class, we have been studying different upāsanas—contemplations—which first Gārgya wanted to confess: "I contemplate Hiraṇyagarbha in this form." And Ajātaśatru said: "That is fine, but you should also add some more qualities and contemplate." And that was what, we guess, Gārgya was doing. So we have discussed some of them. So just to recollect one or two.
==The Eighth Upāsana: Ādarśa (Mirror)==
So from what is this upāsana? "I contemplate—I will do upāsana—considering Hiraṇyagarbha as a mirror." So Hiraṇyagarbha is a mirror. Who is Hiraṇyagarbha? Who is consciousness? That consciousness—Saguṇa Brahma's consciousness—is manifesting within each one of us. So when I am thinking, that consciousness is inseparably united with our thoughts. Otherwise, the mind will not function; the mind will not know "I am thinking" because the mind is completely inert—''jaḍa''. When that consciousness, which is mixed up with the mind, is extended to the body—body means sense organs, every sense organ—for example, the eye thinks "I am able to see," not understanding that the eye is only merely a window. It has no capacity to see unless consciousness from within makes it, gives it the ability to see, and consciousness from outside makes it capable of seeing in the form of giving the light. So there should be light, and there should also be consciousness behind each of the sense organs. And all the sense organs combined together are called ''prāṇa''.
===The Mirror Analogy===
So first contemplate: what happens when we look into a mirror? We see our reflection. What type of reflection? If the mirror is full of dust, the reflection is distorted. If the mirror has less dust, it is still more clean; then as it becomes more and more pure, we see ourselves also. That means we see our own reflection also as it is, without any distortion.
===Chidābhāsa===
So what happens? That Hiraṇyagarbha really reflects through each one of our body and mind, even through Suṣupti—the waking state, the dream state, and the deep sleep state. In all these states, what makes these states possible is that reflected consciousness called ''cidābhāsa''.
===The Reflection and the Original===
Now, just as when we look into a clean mirror, we see ourselves—but supposing I have put on a green dress. How do I see myself in the reflection? As dressed in green. So if I have got a monkey face, I see the reflection of a monkey. That means even though the mirror is absolutely impartial, depending upon who is standing in front of it, it accurately reflects.
===The Hindi Song===
That is why there is a beautiful Hindi song—even though it is a cinema song, it is extraordinarily philosophical. What does the song say? ''Manā dara-paṇo kahalāye''—"The mind is like a mirror." Very beautiful, and most beautifully sung by, I think, Lata Mangeshkar's sister. So the mind reflects—the mirror reflects. Not only should it be pure, but the object in front of the mirror must also be the original face. So otherwise, we see only our reflection. If you are smiling, a smiling reflection; if you are frowning, a frowning reflection, and we become identified with that.
===The Result of This Meditation===
Therefore, Ajātaśatru teaches Gārgya: "Meditate upon it, and you will understand—as the result of meditation—what happens: you are able to find out your innermost thoughts." This is called ''Rociṣṇu''. It is a Sanskrit word. ''Rociṣṇu'' means clear, shining—''svaccha-svabhāvaḥ'', ''śuddha-svabhāvaḥ''—pure reflection. So as the upāsaka's mind becomes pure, then it reflects. If he is a good person, he will understand: "I am a good person." If a person is evil, that also the mirror will not lie; it will tell the correct thing.
===Awareness of Thoughts===
And in spiritual practice, the first thing is we must know where we are. We must know what type of qualities we have, what type of personality we are cherishing—we have developed through our ''saṃskāras''. That is what Swami Iteshwaran Mahārāj used to say: "Find out always—be aware what thoughts are arising. Once you are aware, you will be able to understand whether you are having good thoughts—you are a good man—or impure thoughts—you are an impure person." It does not matter. Even if you are an impure person, the first progress in spiritual life is to be aware: "I have so many impure thoughts."
===I Am Not My Thoughts===
But one point we have to keep in mind: I am not my thoughts. My thoughts are only temporary things. They can be changed. In fact, they are changing all the time. So a sinner can become a great saint. The greater a person, the more that person becomes aware. And when we have concentration, concentration is one means of finding out what obstructive thoughts are obscuring our achieving the goal we set for ourselves. So this is called ''Rociṣṇu'', and in simple words, what I would say is: "Observe your thoughts, and then take action depending upon what type of thoughts are arising most of the time."
==The Ninth Upāsana: Yantam Paścāt Śabdaḥ==
So we move on to the ninth upāsana: ''Yantam Paścāt Śabdaḥ''. What it really means is: when a person is running for whatever reason, he soon becomes breathing heavily—frequent breath, deeper breath—and a peculiar sound emanates. Because ''yantam'' means one who is running fast; ''paścāt'' means after a few feet, he starts having trouble breathing in. Breathing in means oxygen, and that oxygen converts itself into energy. That energy is consumed by the act of running. So I need more oxygen; I try to get more oxygen through frequent breathing, faster breathing, and then it emanates a particular sound.
===The Upāsana on Gasping===
And this is one upāsana: the sound of gasping which comes from a running person. So when it comes, you meditate upon it. What is this particular thing? Gasping comes because the person understands: "If I do not take ''prāṇa-vāyu''—oxygen—my ''prāṇa'', my life, is in danger. There is something that is reducing the quality of my ''prāṇa'', my life energy." So Hiraṇyagarbha is nothing but full of life. Life is called ''āyu''. So when a person meditates upon it, he gets more than sufficient oxygen. That means that person will have a long, healthy life, which of course is very important for all of us because we have so many ambitions, and nobody wants to die midway. But it can help us if we can really get not only a long but healthy life.
===Prāṇāyāma===
And that is why ''prāṇāyāma'' is connected here. ''Prāṇāyāma'' really helps us to maintain a long and healthy life, and ''prāṇāyāma'' is nothing but regulating how we breathe in and breathe out. So this is one upāsana, and it is connected to Hiraṇyagarbha because Vāyudevatā—Vāyu means oxygen, the God of oxygen—is one manifestation of Hiraṇyagarbha, Saguṇa Brahma. So if we can meditate, automatically we get the result of ''prāṇāyāma''—beautiful ''prāṇāyāma'', great ''prāṇāyāma'' as a result. Our appetite becomes stronger; our capacity to enjoy Sāttvika food becomes greater. So in every way, our life becomes longer.
==The Tenth Upāsana: Dik (Directions)==
Then we enter into the tenth upāsana. Here the directions are taken for upāsana. What are directions? They are called ''dik''—the east, the west, the south, the north, and in between. So according to the Hindu calendar, eight directions are there. So all these are manifestations—thoughts on space. Really, in space, there is no east or west. These are all human conventions. When I see the sun rising, we decided to call it the east. When it sets—the direction in which it sets—we decided to call it the west. And so wherever we are facing, say for example we are facing towards the east—so my front direction is east, back direction is west, right direction is the Dakṣiṇa-dik, and the left direction is the northern part. These are all human conventions for practical living. Otherwise, if you have to go somewhere, you have to find out from where you are standing in which direction you have to go: "You go to the east, turn to the north." Even today, the GPS is nothing but purely a human convention. That is all. It all depends upon how the cities are planned, or the roads are planned, buildings are planned, etc.
===The Connection with Space===
So what is the connection here? Hiraṇyagarbha is manifesting as space. Space actually, as we have seen—Ākāśa—is infinite, it is one without a second, it is indivisible, it is uncontaminated. So many qualities are there. But the most important thing is, from the viewpoint of the directions, the east can never be without the west; the south can never be without the east and west; the north cannot be without the east and west. Like that, all the directions—even though for the sake of practical life we divide them—they are always together, one with the other, because space is indivisible.
===The Result: Dvitīyavān===
So what happens when Hiraṇyagarbha is contemplated upon as Ākāśa Devatā? What happens? What is the result? The Upaniṣad tells us we get a peculiar result as a result of this deep contemplation for a long time and becoming—or feeling—our unity with Ākāśa space. What happens? One always becomes ''dvitīyavān''. That is to say, one will never be forced to live alone. Loneliness will not be there, whether there is a person or not. He feels everybody is all around me: "I am not alone." ''Dvitīyavān''.
===The Benefit for Householders===
So if he is a married person, by the grace of Saguṇa Brahma, both husband and wife will live together for a long time. And if children are there, children also will be there as long as I am alive. That means children also will not die so long as I am alive. Many times we see when one of the couple—husband, for example, or wife—dies, very soon the other person cannot tolerate that separation and dies—after six months, three months, one year, or two years, but not for a very long time. What causes the death? "I am without a second"—and who is this person? He is one who is not contemplating upon this space. And therefore he becomes spaceless. So a person who contemplates on Hiraṇyagarbha—remember, these are all Saguṇa Brahma Upāsanas—Ajātaśatru is thus slowly training Gārgya in obtaining the qualifications so that he can take the completely new step from Saguṇa Brahma to Nirguṇa Brahma.
===Always with Company===
So one will always be with—''eva''—always there would be somebody or other to give him company, not an enemy, but always somebody who is a well-wisher, who serves him, who supplies him everything. So that is called ''anapagāha''—''na apagāha''—one is never without the company of somebody. That means he will be inseparable from somebody who loves him, whom also this person loves. That means he will never suffer from that peculiar psychological condition called loneliness.
===The Scriptural Statement===
''Sa ya etam evam upāste dvitīyavān bhavati nāsya gaṇāś chidyate.''

So what is the result? So whoever contemplates—if a guru contemplates, there will be disciples to serve him. And if a ''gṛhastha''—a householder, a married person—if a wife contemplates, then by the virtue of her upāsana, the husband also will not leave her, and they will be both very loving. Otherwise, "we are together but always quarrelling"—that is not going to be helpful. But it would be a very satisfactory, joyful life. So without any loneliness—that is the result of contemplating upon the directions which are nothing but Ākāśa.
==The Eleventh Upāsana: Chāyā (Shadow)==
Then we enter into the eleventh upāsana. This is called ''Chāyā''. ''Chāyā'' means shadow. So ''Chāyā''—Hiraṇyagarbha as ''Chāyā''. What is ''chāyā''? Whenever you walk in light, there inevitably follows your shadow. Now, what is it that follows us? Our ''karmaphala''. Wherever we go, it follows us. ''Karmaphala'' is one which brings us happiness or unhappiness, health or ill-health, life or death. So always where there is life, there would be death. Always. Are you a young person? Then the shadow—that is old age, middle age, old age—the hair becoming grey first and then white. So this is inevitable.
===Death Is Always Shadowing===
Whoever can contemplate Hiraṇyagarbha as ''Chāyā'', what happens?

''Sa ya etam evam upāste sarvam āyur evāsmin loke ayate, nainaṃ pūrākālān mṛtyur agacchati.''

Death is always shadowing every one of us, and we are thinking we are going to live a long time.
===The Sufi Story===
It is a beautiful story—a Sufi story. There was a great Sufi. One day a young prince went to meet him in some other place. So suddenly he started shivering because he saw Death approaching. You know Death is symbolized like a black shadowy figure with a sickle in hand, etc. So the man understood: "I am going to die." But Death also became shocked, surprised. As soon as this young prince saw Death in that form, immediately he jumped upon his horse and ran towards Bahrain. Now the Sufi—he had no fear. So he was, of course, surprised. "Why is Death surprised?" Then he asked: "Why were you surprised by seeing this young prince?" And then Death replied: "I am surprised because I have an appointment with him in Bahrain. And what is he doing here sixty miles away today?" Now what happened? This young man is going to meet his appointment in Bahrain. Very soon. So death is always shadowing.
===The Song of Sri Ramakrishna===
That is why when Mani Mallik's son died, he came straight from the crematorium, and Śrī Rāmakṛṣṇa broke into a beautiful song:

"Jīb, o man, sajyo samari dear—ready for battle—death has surrounded you; anytime it is going to defeat you."

In fact, there is a very beautiful story which I will tell on some other occasion where Death, then Old Age—all these are wonderful stories. In the Bhāgavatam, we get a person—a nameless person like that. So we will come to that sometime later on.
===The Result of This Upāsana===
He who contemplates upon this ''chāyā''—shadow—as Hiraṇyagarbha, manifestation of Hiraṇyagarbha. Remember: life comes from Hiraṇyagarbha; death also comes from Hiraṇyagarbha. So also babyhood, adolescence, youth, middle age, old age, disease—everything comes only—''ṣaḍ'' we call—we call it sixfold changes. They are all the law of Hiraṇyagarbha only. But whoever meditates upon it, this ''chāyā'' will not come earlier—means ''apāmṛtyu'', that means accidental, premature death will never happen. That means he will live all his time happily.
===The Purpose of Upāsanas===
And if you notice all these contemplations that we have been discussing, we can see clearly that every upāsana not only is purifying the mind of this aspirant, but it is making his life the happiest life without surrounding, without all the paraphernalia of wealth—a palace, beautiful cars, yachts, aeroplane, bank balance, lot of power. No—a person can also attain to all these things and be extraordinarily happy, much more happy, because he is not worried. "God—I am surrendering myself to God." And upāsana is nothing but surrendering to that particular quality. So that is how this person becomes what is called ''niścinta''.
===Yoga-Kṣema===
योगक्षेमं वहाम्यहम्.

''yogakṣemaṃ vahāmyaham.''

So a person who always thinks about God unceasingly and delights in God's name—he is not able to think: "What am I going to eat? Where from food will come? Who will bring it to me?" Like a baby—a baby never thinks. It knows: "My mother is looking after me. That is more than enough for me." ''Śaraṇāgati'' is total dependence upon God. That is all.
===The Full Span of Life===
So ''etam Hiraṇyagarbham chāyā-rūpeṇa evam upāste sarvam āyur evāsmin loke ayate''—so this person lives his full span of life. ''Nainaṃ pūrākālān mṛtyur agacchati''—before his full span of life is exhausted, death will not come. He will not be a prey to untimely death.
===Untimely Death===
In fact, you have to understand—since the topic has come—there is nothing called untimely death. There is only one type of untimely death. That is called suicide. Suicide is ''Mahāpāpa'' according to Hindu scriptures. I think according to every scripture. So this person happily—it depends—"You want to take me, take me." He is not frightened of death, and he is very happy. Why is he happy? Living also he is happy; dying also he is happy. Why is he happy? Because when a baby is happy when he is in deep sleep, completely forgetful of mother, father, everything, but when the baby is awake, he is also very happy. Why? Because the mother is there to take care. So it is like a person living, contemplating upon Hiraṇyagarbha as a shadow. He is like the person who is slowly, steadily progressing towards God.
===The Fate of the Jīvātman===
But suppose death comes. Death means fall of the body. That ''jīvātman'' is not going to die. He will be going to Hiraṇyagarbha because he is contemplating only Hiraṇyagarbha—of course, one aspect of Hiraṇyagarbha. So what is the result he gets? He will never be subjected to what is called untimely death. It will never come. But as I said, everybody's death comes only timely death. Somebody is murdered because of his ''karmaphala''. Somebody, some car hits—that is also because of ''karmaphala''. But there is only one type of death which is called suicide, and that is a great sin. We should never do that because the purpose of committing suicide is "I will escape suffering," but the suffering will not go away until that karma exhausts its result. There would be no relief even if he is born, reborn somewhere. So his unexhausted ''karmaphala'' follows him there also. Only he is postponing it instead of finishing it.
===The Will of God===
So if we are suffering, we have to think it is not somebody, something which is creating it; it is my own ''karmaphala''. This is a fact we have to emphasise again and again—that nobody can make us happy, nothing can make us happy, nothing can make us unhappy, nobody can make us miserable. If we are feeling miserable because we are attributing it to somebody else's agency, now it is only my own ''karmaphala'' coming at the exact right time by the will of God. We have to understand that. That is why in other religions, it is called "the will of God"—"Let Thy will be done." Even Jesus Christ—it is said he was terrified of the crucifixion. So it is said he prayed: "If it is Thy will, let this cup pass away from me." But then he understood: "It is the will of the Father." Then he said: "Let Thy will be done." And that means he accepted: "If it is God's will, it must be for good only."
===Why Did Christ and Sri Ramakrishna Suffer?===
So why did Christ suffer? Why did Śrī Rāmakṛṣṇa suffer? M says—and that is probably the final answer—because it is not the ''karmaphala'' of Śrī Rāmakṛṣṇa or Jesus Christ or Buddha. Because out of infinite compassion, they have taken the ''karmaphala'', especially the negative ''karmaphala'', of other people.
===The Result===
So what is the result? ''Ātmanvī bhavati''—he will never attain what is called untimely death.
==The Twelfth Upāsana: Prajāpati==
Then we move on to the last—the twelfth upāsana. The last upāsana is called contemplating on Prajāpati or Hiraṇyagarbha as Saguṇa Brahma—''Prajāpati-rūpeṇa'', ''samaṣṭi-rūpeṇa''—upāsana. So when somebody meditates like Bhrigu meditated on Anna Brahma—Anna Brahma means Virāṭ; Anna means my own body—Anna Brahma. The moment we say Anna Brahma, it is every type of body. Anna means body; body is nothing but food. Any body—a plant's body, an animal's body, a human body, a mosquito body—everybody is nothing but food only. So all the bodies together is called Virāṭ—Virāṭ Brahma. So if somebody contemplates on Virāṭ, he becomes Virāṭ. That means if somebody dies, it does not affect him. If he dies, he says: "This is one of my manifestations. I am alive in everybody who is alive."
===Beyond Life and Death===
So if somebody is alive, death does not make any sense because we divide: "A person is either living or dead. One cannot be in both states at the same time." But as Virāṭ Brahma, this duality is far below—it is transcended, where life and death are only changes of matter. That is all. That is a very beautiful teaching.
===I Am Prajāpati===
So this twelfth upāsana that Ajātaśatru had taught to Gārgya is that "Ātman—contemplate as Prajāpati. I am Prajāpati. So I am ''samaṣṭi-rūpeṇa''—Prajāpati. All the creation together is called Prajāpati. Prajāpati is another name for Hiraṇyagarbha. Do not think he is somebody separate. Prajāpati, Hiraṇyagarbha, Saguṇa Brahma, Śakti, Kālī—these are all synonymous words.
===The Result of This Upāsana===
So one who succeeds in this—"I am Prajāpati"—he will succeed. Why should he succeed? Why will he succeed? Because he has been honing his art of contemplation through so many other smaller things. But this is the biggest contemplation. Therefore, all the past experiences help him; very easily he will attain.
===The Story of Dr. Mello===
There was one beautiful incident. Once a devotee came to Laṭu Mahārāj. He was Dr. Mello, and he was asking: "One day I was sitting for meditation. Suddenly I saw my chosen deity—Jesus Christ. Then very soon he turned into Śrī Rāmakṛṣṇa. Then very soon he turned into Buddha—like that, one after the other. Am I deluded? Is it my imagination?" That was the question he put to Laṭu Mahārāj. And Laṭu Mahārāj immediately—no, master used to say—Rāmakṛṣṇa used to say: "If anybody is so bestowed with grace that he could have a darśana of one particular devatā, then to see other manifestations of the same devatā will not be difficult at all."
===Vivekananda's Vision===
So Vivekanandaji also had the same. One day he saw Vaikuṇṭha darśana—that is all the gods and goddesses. When he came and reported this to Śrī Rāmakṛṣṇa, Śrī Rāmakṛṣṇa said: "From now on, you have gone beyond the Saguṇa Brahma; you will not have this kind of visions anymore. You will only have ''bhāva''—that is pure knowledge."
===Dr. Mello's Question===
So Dr. Mello was given this answer: "You are on the right track. Go on meditating the way you do." Then the second question is a beautiful question. Here psychology works. How the function of a guru really comes into effect. Dr. Mello asked: "I have a confusion—I am confused. So I love Christ and Śrī Rāmakṛṣṇa equally. So who should be my Iṣṭa Devatā?" Then Laṭu Mahārāj put a question: "Whom have you been meditating upon a longer time—means since your childhood?" Immediately Dr. Mello answered: "I was born in a Christian family, so I imbibed a great love for Jesus Christ—the form of Jesus Christ. So I meditate; I love him." And then Laṭu Mahārāj said: "You go on meditating on Jesus Christ, and Jesus Christ and Śrī Rāmakṛṣṇa are not two separate beings."
===The Vision of Sri Ramakrishna as Christ===
And this we see clearly. One day, one Mishra—a Christian devotee—came and met Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa stood up and shook his hand, and what transpired there nobody knows. But that Mishra says: "I am a sannyāsī. Outside I am putting these layman's clothes, but I am a pure sannyāsīn. I was a Hindu. I fell in love with Jesus Christ." And do you know, he was addressing the other devotees who were there: "You do not understand. I have seen Jesus Christ in him. He is none other than Christ." Śrī Rāmakṛṣṇa also said: "You will achieve everything." Śrī Rāmakṛṣṇa shook his hands in a Western manner that day with Mr. Mishra. So many people had the vision of Śrī Rāmakṛṣṇa as Jesus Christ and Jesus Christ as Śrī Rāmakṛṣṇa. This is something we have to appreciate.
===The Result of the Final Upāsana===
So whoever contemplates this Prajāpati—that contemplation is equivalent to contemplating every other deity already mentioned by Ajātaśatru. With these qualities, besides, every presiding deity is nothing but this Prajāpati—creator—called in the Purāṇas as Brahmā. And Brahmā, Viṣṇu, and Maheśvara are not three different beings. They are three different names of three different functions: creative function—Brahmā; maintaining function—Viṣṇu; and absorbing function—Śiva. So these are the profound truths we have to contemplate.
===Hinduism and Other Religions===
We Hindus have no problem with any religion, with any god or goddess. That is why a true Hindu can have Jesus Christ, Buddha, and many other saints and sages, even though his Iṣṭadevatā may be one. And a good Hindu could also keep a photograph of Muḥammad. But the Muslims take offence at it—"No image should be there." So they can do violence, and that is why neither they keep nor others dare to keep the photo of Muḥammad. But they do not understand the philosophy behind it.
===The Final Result: Ātmanvī===
Okay, so if somebody, after succeeding through all those previously taught upāsanas, when he comes to this last upāsana—''Prajāpati-rūpeṇa'', ''samaṣṭi-rūpeṇa'' upāsana—what does he become? ''Ātmanvī bhavati''. That means he becomes a master of his mind—total mastery over one's own self. That means his mind will never deviate from the divine; always his mind is filled with divine thoughts.
===Gārgya's Transformation===
So ''sa ya etam evam upāste ātmanvī asya prāyā bhavati sahotāś nim asa Gārgyaḥ''—so Gārgya was given this qualification, and Ajātaśatru had taught him: "You meditate upon him as ''samaṣṭi'', and then you will become ''samaṣṭi''. That is called ''ātmanvī''. So with this, he feels his identity." Śrī Rāmakṛṣṇa felt identity with Mother Kālī, Jesus Christ, with Śiva, with Śakti, with Kṛṣṇa, with Rāma—everybody.
===Summary of the Twelve Upāsanas===
So we have seen twelve upāsanas. Through twelve upāsanas which were known to Gārgya—he wanted to teach, but he was given more than what he had given. Really, he did not give, because Ajātaśatru knew even what Gārgya knew but added to his fund of knowledge. So from the second to the thirteenth, we have discussed twelve upāsanas. And with this, Gārgya's knowledge is exhausted. And lastly, Gārgya says he would keep quiet because his fund of knowledge is exhausted. But a tremendous revolution had taken place within him. He understood the limitation of his knowledge, and his eyes opened to further knowledge—to the knowledge of the Infinite.
===The Reversal of Roles===
And then, not only did he keep quiet, he reversed the roles and said: "I want to learn from you not only what you taught until now, but what will be beneficial for me to progress in spiritual life." So I am already foretelling about the conclusion: by that time, Ajātaśatru would have finished with Gārgya; he also would have been like Ajātaśatru—a full knower of Brahma. Though it is not mentioned, we have to understand: as the contemplation, so also will be the result.
===The Next Stage===
That teaching—how Ajātaśatru wants to teach what is the real nature of Jīvātman—is going to come from the fifteenth onwards. But here—thirteenth—so we have discussed through twelve upāsanas. Ajātaśatru taught nineteen special ''guṇas'' to contemplate Hiraṇyagarbha. That means Gārgya had acquired nineteen special ''guṇas''—qualities. More or less, he became a fit disciple, a fit mind, a pure mind. Now nobody can jump to Nirguṇa Brahma without climbing the stairs. Rāmakṛṣṇa gives this beautiful example. So if there is a five-storied house—and it is very symbolic also of the Pañca-kośas—so he has to climb to the next higher step. So that is called Prāṇamaya Kośa, etc. And even the last—Ānandamaya Kośa—has to be crossed over. So the fifth story is equated with Ānandamaya Kośa. But that is also limited. Even though it is full of bliss, it is limited. But to go beyond that limitation, as Śrī Rāmakṛṣṇa says, until one goes to the roof—steps onto the roof—his knowledge will not be complete.
===The Roof Analogy===
Śrī Rāmakṛṣṇa, in his own inimitable manner, says that once a person reaches the roof—reaches the roof means understands the material of the roof—then he connects it with all the stories below and says: "Whatever is the material with which the roof is constructed, all the building is nothing but constructed with the same material." Only when a person reaches that—"Everything is Brahman—''sarvaṃ khalvidaṃ Brahma''"—then only he understands that there is nothing called an individual body, a man, a tree, an animal, an insect, etc. Everything is nothing but Brahman.

यत्र यत्र चक्षुर्गच्छति तत्र तत्र ब्रह्मदर्शनम्.

''yatra yatra cakṣur gacchati tatra tatra brahmadarśanam.''

"Wherever the sight turns, there a person says nothing but pure Brahman."
===Gārgya's Request===
So now Gārgya—Ajātaśatru asks: "Anything further you want to teach me?" But what happened to Gārgya? He became silent. Not only that, he said: "Please teach me. I would like to be your disciple, and you be my Guru." This is also symbolic for us. Whatever be the caste, even a ''caṇḍāla'' can teach the highest truth. Did not a ''caṇḍāla'' teach Śaṅkarācārya the highest truth? If you interpret that story—which the followers of Śaṅkarācārya, especially the Maṭhādhipatis, never accept even today: "No, it is only Śiva." When did Śaṅkarācārya come to know that "Caṇḍāla-vājaya-Śiva" when he saw him? No—only when he gave out that question—his wisdom, his knowledge, his depth of knowledge—and then only Śaṅkarācārya suddenly woke up and said: "What you say is correct. Everything is Śiva."

मनोबुद्ध्यहंकार चित्तानि नाहम्, न च श्रोत्रजिह्वे न च घ्राणनेत्रे | न च व्योमभूमिर्न तेजो न वायुः, चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ||

''mano-buddhy-ahaṅkāra-cittāni nāham, na ca śrotra-jihve na ca ghrāṇa-netre |'' na ca vyoma-bhūmir na tejo na vāyuḥ, cid-ānanda-rūpaḥ śivo 'ham śivo 'ham ||

Who wrote this? Only Śaṅkarācārya. So Gārgya says: "You please teach me." And that means the Upaniṣad very quickly passes. He did everything that a śiṣya is supposed to do. Then what happened? Ajātaśatru did not want to upset the tradition. So he said: "You do not need to sit down at my feet, bow down to me. There is no need. I know you are a fit person. I will teach you whatever I know."
===The Sleeping Man===
But then he took him by hand, and he went—and the person was deeply asleep. And then Ajātaśatru called him—no response. Called him loudly—no response. Then he shook him mildly—no response. Then he shook him wildly, violently—then the man woke up. And then Ajātaśatru, turning to Gārgya, asks: "This Jīvātman—of whom you know Saguṇa Brahma—where was he when I called him by the name of Prāṇas? He never responded. When I shook also, it took time for him to come out. So where was he, and how did he come back?"
===The Highest Teaching===
And through that, the highest teaching of Nirguṇa Brahma—which has nothing to do with the waking, dream, or dreamless state—is being reiterated in this Bṛhadāraṇyaka Upaniṣad, of which we will proceed to talk about in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.9-13 Lecture 47 on 04 July 2026

2026-07-05T22:05:00Z

Taittiriya Upanishad Lecture 111 Ch3 10.4 on 01 July 2026 Q&A

2026-07-05T21:48:11Z

Bhama: Created page with "== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Taittriya%20Upanishad/111%20Q%20%26%20A%20Taittiriya%20Upanishad%20On%201%20July%202026%20.mp3 Link to Audio] == Category:Taittiriya Upanishad"

Taittiriya Upanishad Lecture 111 Ch3 10.4 on 01 July 2026

2026-07-03T22:35:30Z

Bhama:

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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: The Ākāśa Upāsanas==
We have been dealing with some of the upāsanas which are called Ākāśa Upāsanas. As many times I remarked, whatever we think deeply with concentration, with faith, we become that. "Tell me your thoughts, I will tell you who you are." That is the understanding we have here. This upāsaka—the contemplator—is given some of these upāsanas, and every upāsana makes him endowed with a particular spiritual quality. It really brings the sādhaka—the spiritual aspirant, the spiritual practitioner—to complete self-surrender (śaraṇāgati) and the feeling that "I am one with Brahman. There is no difference at all. It is absolutely one and the same." That is what we need to understand here.
===Ākāśa as Support===
So Ākāśa is the support. I also mentioned how Śrī Rāmakṛṣṇa described a bird flying in the infinite—almost infinite, we say, because even it is not infinite, since it is a product of Ātman. But compared to anything else, it is the most pervading. So Ākāśa is one of the greatest supports for contemplating Ātman—Brahman is the closest, because Ākāśa is the first manifestation of Brahman.
===Similarities Between Brahman and Ākāśa===
There are so many similarities between Brahman and Ākāśa. What are they? Both are completely non-pollutable, because there is no part; they are non-divisible. And they are one without a second. They are all-pervading, and both Brahman and Ākāśa—which is its own child, as it were—Brahman's child—''sarvādhāram''—is the support.
===The Need for Space===
Pause for a moment and think: supposing you want to have a house, a hall, a football stadium, anything—a mountain. You want to put a mountain; you buy a mountain and put a mountain, but you need a place. And where is that place? Earth. And where is this earth? It is all inside, outside, pervaded by Ākāśa. As we discussed, the space alone had become the air, and it had become the fire. Fire had become waters. Waters have become earth. And whatever we experience in this world is nothing but pure Ākāśa, pure Brahman.
===Ākāśa Contains and Supports Everything ===
So Ākāśa contains everything, supports everything. If there were to be no Ākāśa, then the entire creation would disappear in a trice. And both are ''sūkṣma'', ''ati-sūkṣma''—subtler than the subtlest—almost nobody can even imagine: "What is this Ākāśa? What is one without a second? What is all-pervading?" Because it is so subtle, not available to be experienced by the body, not even by the mind:

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह.

''yato vāco nivartante aprāpya manasā saha.''
===How Do We Infer Ākāśa? ===
But how do we infer that there is a space? Because whenever you see a tree, a house, a person, even a mosquito, even an atom—you will have to understand: where is this atom? It must be contained in something. That container which contains the whole of creation is called Ākāśa. But of course, Ākāśa is also contained by the Ātman. This is how we have to understand.
===I Am Ākāśa ===
So if we can think, what happens? "I am the Ākāśa. I am the support of all." What happens? Like a mother who has got twenty-three children—even though every child is different, they are all her children, her flesh and blood, and she feels her identity with everybody. That is why we are so close to our mother. So mother is the support while we are in the womb. When we come out of the womb, for a long time, mother is the support.
===The Goal of the Upaniṣad===
So the Upaniṣad wants to prepare every spiritual aspirant: if you want to realise God—God-realisation—you must know that God is the only reality, and the reality of God is the only truth—''satyam''; that is the only knowledge—''jñānam anantam''; it is the only one—''ekam eva advitīyam'', as we have seen in the Chāndogya Upaniṣad.
===I Am Everything ===
And therefore, what is the point here? "I am everything." If I am Ākāśa, I am everything. I am all the vāyu, I am all the agni, I am all the jala, I am the entire earth. There are no different countries, different races, different religions; there is no young or old, dull and bright, rich and poor, happy and unhappy. I am everything.
===The Six Contemplations on Ākāśa===
And a person who succeeds one by one—it will take time—by doing upāsana, contemplation on this Ākāśa in six different ways. Very beautiful topic. So we will see how the teacher is asking the student: "You have progressed a lot, but you also have to progress a lot. You have to acquire those divine qualities." So what happens when a sādhaka practises these upāsanas—contemplations? We will study briefly.
==The Six Meditations on Ākāśa==
What are the six meditations that we are going to study in this Bṛhadvalli? The third chapter of this Taittirīya Upaniṣad:

1. As ''Pratiṣṭhā''—support. 2. As ''Mahā''—glory. 3. As ''Manas''—divinest intellect, discernment, understanding. 4. As ''Namah''—serving everybody. There is no "serving everybody"—if I am serving Ākāśa, Ākāśa serves everybody. We will discuss a little more in detail. Then, if I serve somebody, then according to the theory of karma, that somebody also will serve me. If I am serving everybody, then everybody will also be serving me. 5. Then ''Tad Brahmeti Upāsīta''—so Ākāśa as Brahman. Here "Brahma" means not the supreme reality, but the greatest, the all-pervading, the supreme. In the creation, remember Ākāśa also is the first product of creation only, so it falls under the umbrella of creation only. But it is the greatest. How it is greatest, of course, we will discuss in a little bit more detail. 6. And then the last one—the sixth upāsana—''Tat Pramāṇaḥ Parimārā''—that this Ākāśa is the destructive agent. The sādhaka has to meditate. What does it mean? That means what we call Brahmā, Viṣṇu, Maheśvara—the presiding deity of taking us back into our cause. So everybody ultimately has to go back to Ākāśa. Why? Because we all have come from Ākāśa.
===The First Upāsana: Pratiṣṭhā (Support)===
So with a little more detail, we will talk first: ''Prathiṣṭhāyām Upāsīta''—so let an upāsaka, a sādhaka—what type of sādhaka? One can be a Saguṇa Upāsaka; one can be also—''sakāma'', ''niṣkāma''—with some desires, without some desires. So if anybody goes on thinking, let us say, about God, about Nārāyaṇa, about Śiva—"You are the support of everything." If we remember that story which I have mentioned many times—once Śiva and Pārvatī were sitting on Mount Kailāsa, and playfully Mother Pārvatī from behind closed the two eyes of Śiva. And immediately a third eye had sprung out. And then just for a moment, then she uncovered. Then Śiva told her: "Devī, what have you done? You know, my one eye is Sūrya, manifesting as the sun. My second eye is manifesting as the moon." Means the whole creation—it is, I am the Ākāśa, I am the Vāyu, I am the fire, I am the waters, I am the earth, and whatever we see—all the stars, all these, we have seen this what is called Nakṣatra Upāsana also—everything is me. Only in the mythologies it is represented, instead of saying "Brahman," it is Śiva or it is Viṣṇu, etc.
===The Names of God ===
And if you read the thousand names of Śiva or Viṣṇu or Lakṣmī or Kālī, everything is there. Beautiful Bengali songs are there: "Who knows Your nature, O Mother? It is not possible. Only Śiva knows—the whole creation—Brahmāṇḍa." ''Kāli-rudhāre Brahmāṇḍa-bhāṇḍa''—as if there is a big pot which contains the entire universe, and that pot is supported like a mother supports the baby inside her womb. That means Kālī is the final reality, ultimate reality, supreme reality—''Satyam, Jñānam, Anantam Brahma''—and the Kālī we are describing here is Saguṇa Brahma. So everything is contained in the Divine Mother.
===God as Generator, Organizer, Destroyer===
So the idea of God covers everything. So God—G-O-D—G means Generator, O means Organizer, D means Destroyer—Brahmā, Viṣṇu, Maheśvara. So everything is the outcome of Ākāśa, and everybody, everything has to go back to the Ākāśa finally—whether it is temporarily or permanently. And this is how a spiritual aspirant progresses. First, he identifies himself with: "I am not this individual body; I am the cosmic body." Then he understands: "This is also an effect." Then he goes to its cause, which is called Prāṇamaya Kośa. Then when a person identifies with the subtler Kośa, then the outer Kośa—Annamaya Kośa—becomes what we call ''mithyā'', ''anātman'', non-self—not really, but much better identification. Identification with this what is called Virāṭ—the entire creation—is the very first step, lower step, gross step. Higher than that, it is subtler. Like that, if man goes on progressing, we will get it in this Bṛghuvallī also. We already got it in the second chapter—Brahmanandavallī: ''etam ātmānam evam ātmānam upasaṃkramya''—so here also, the same thing is repeated with a slight change. Ultimately, everybody merges in Brahman only.
===Contemplating Ākāśa as Support===
So this Ākāśa must be contemplated as support because just imagine: there is no place where there is no space. Every place is contained in space, both inside and outside. I gave the example of a cave made out of cold water. So there God has created them for the sake of the young ones of huge whales, sharks, etc., where the temperature is the most suitable temperature for the young ones to grow. So like that, what is that ice cave made up of? Only water. So inside water, outside water—what separates them? So-called icy water. Now that ice also is one manifestation—condensed manifestation—of water only. Like heat, we say "this is heat," then there is steam, then there is ice. So water can be in any one of these forms. And we also, in the waking state—like ice, you can say—and in the dream state, we become normal water; and in the deep sleep state, we become container—everything outside, inside, in between. Everything is nothing but pure water, pure Brahman, pure Ākāśa.
===The Result of This Contemplation===
This is how let the upāsaka contemplate Brahman as the support. And then what does it say? "Ākāśa supports me. Without Ākāśa, I cannot live. Therefore, I belong to Ākāśa. I am not separate from Ākāśa. I am one with Ākāśa—space." He becomes space. What happens in day-to-day life, in real life? This person becomes a most generous person. He helps as many persons or creatures as he could. There are some people who take so much pity upon small birds. Maybe a bird has broken a leg, and a small puppy has been run over by a car or a truck, and lovingly they take them home, they tend to them, and then they become terribly attached to that, and that creature also saves their lives sometimes.
===Supporter and Supported ===
So this is how supporter-supported relationship is created through these contemplations. So the upāsaka becomes a supporter in one sense, he becomes the supported. And what else happens? Such an upāsaka will be supported. And of course, such an upāsaka, what does he say? "I am not supported by X-Y-Z; I am supported by Ākāśa. Ākāśa is nothing but Brahman. So I am supported by Brahman—God." Every devotee thinks of God as all-pervading only. So wherever the devotee comes today—"I am in Tirupati"—so God is here in the form of Veṅkaṭeśvara. Tomorrow I visit Vṛndāvana—the same God in the form of Kṛṣṇa. And if I come to Vārāṇasī—the same God will be manifested as Śiva—different names, but the quality is the same: all-pervading. So if something is all-pervading, there cannot be more than one all-pervading. So everything is one—names and forms.
=== The Lake Analogy ===
That is what Śrī Rāmakṛṣṇa wants to illustrate beautifully by giving that: there is a small lake or a tank, and different people use different languages to call that. Some call it water, some call it ''aqua'', some call it ''pāṇī'', some call it ''jala''. This is what Śrī Rāmakṛṣṇa is telling. So God supports everything, but I also must contemplate: "I am totally dependent upon God." And that is why too, I realise: "I am dependent. If He is not supporting me, I will not be able to survive"—also in the form of my body, my mind, my pañca-prāṇas, everything.
===Śaṅkarācārya's Commentary===
So ''Pratiṣṭhām''—as support. But here Śaṅkarācārya says—what does he say? "Do not look up and then say 'You are Ākāśa.' Ākāśa is a Devatā—presiding deity. ''Tat Ākāśam Upadevatā''—we have to consider Brahman in the form of space, and Brahman is the ''Pratiṣṭhā'' in the form of space. It is the support of everything." What does this person, as a result of this contemplation, obtain? ''Pratiṣṭhāvān bhavati''—so two meanings are given. So he becomes support to others, and he will also get support from others.
===The Law of Karma===
''Yathā karma tathā phalam''—"As the action, so also will be the result." So Bhagavān will support such a devotee who supports others to the best of his ability—the poor, the needy, etc. How do we know in the Gītā?

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते | तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||

''ananyāś cintayanto māṃ ye janāḥ paryupāsate |'' teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ||

"Those who think of Me and are totally dependent upon Me, I bring whatever is necessary for them." We do not go beyond this meaning, but what it really means is: what do you think these devotees go on repeating—"Nārāyaṇa, Nārāyaṇa" or "Śiva, Śiva"—but when a poor person comes, he will not even glance at him. That is a totally wrong understanding. He who thinks "God is my support"—that idea of support becomes a spiritual quality, and whatever he is, he will be doing his best to help others as much as he can. He does not withhold, he does not calculate; he gives. Therefore, God also—that is the ''karmaphala'' in the form of God—comes to him.
===The Greatest Giving===
So if somebody is totally absorbed in God, that is the greatest good. Naturally, the question comes: "What is this person giving to others?" We think physically—if a person gives money or food or an object, that is called giving. Ramana Maharshi was asked: "Bhagavān, why are you not supporting Mahatma Gandhi?" And then he smiles. I do not know how many people understood it. "You think just because I do not talk about Gandhiji, that I do not talk about that subject of non-cooperation, etc., I do not support." What he meant is—by the very presence of persons like me—he is not telling out of egotism, but the fact: Śrī Rāmakṛṣṇa was the greatest giver. How come?
=== The Three Levels of Giving===
A person who gives one day's support, one day's food to somebody, is really great. A person who makes another person teaches him something by which he can support himself for his whole life is a greater person. And a person who teaches good manners to somebody else and transforms his life is much more great than only who supports through material help. But a person who gives ''Ātma-jñānam'' is the greatest giver in the whole world. So only the persons who have can give. This is a very important part.
===The Spirit of Karma Yoga===
"Okay, I want to give, but have you that what is called Karma Yoga spirit—that I will give without thinking how much I have to give, when to give, how to give?" No, the person just prays to God and gives. There are so many stories, but you can say: what story can I remember where a person gave away everything?
===The Story of the Three Āḻvārs===
I will just mention a small incident. This happened to some Āḻvārs—"Āḻvār" means greatest devotees of God. One day an Āḻvār was walking alone. It was night; it started raining, and he found, outside a village house, a small shed where water would not fall upon him. So it was sufficient for him to lie down. He was lying down. Very soon, a few minutes later, another person comes, and the person who is lying down immediately understands—he sits down so the second person also could sit down. Then afterwards, a third person comes, and all the two stand up. Therefore the third person also can be accommodated; at least they will not be tormented by the falling rain, etc. It was cold also; they were shivering, and they were supporting each other by their own human warmth. And suddenly it became dawn. Actually, all the three Āḻvārs were in search of the company of some other Āḻvār. They were thinking: "I would like to meet and spend my time in the company of the other Āḻvār." All the three were thinking of all the three, and when the light came—because in darkness they could not recognise—they were shocked: how God brought them together, and they wanted to meet each other, and under this strange circumstance.
===The Spirit of Sharing===
But for the sake of our story illustration, what it means is that without knowing "this is an Āḻvār," "he is a human being," "he needs shelter," and "this is not my shelter"—and then immediately he sits down, and two can sit comfortably. But when the third came, they had to stand, share the same space. How are they doing joyfully? Their hearts must be so filled with joy that "I am able to serve ''Atithi Nārāyaṇa''—''atithi-devo bhava''"—and that is the spirit. If a person contemplates Ākāśa as support, he will become that; he will not calculate.
=== The Widow's Mite ===
If you remember, Christ in the temple noticed an old woman who had only one penny—she donated that was her entire wealth, and she gave the whole thing in the service of God in that charity box. And immediately Christ draws attention: "She has only that much, and she had given away all that she had joyfully. She is the greatest giver." God notices everything. So that is the contemplation: Ākāśa as support. And this person slowly becomes Ākāśa. He becomes both the contemplator of Ākāśa—support—and in his turn, he will also be supported. And this is how we have to understand all the other things that we are going to discuss.
==The Second Upāsana: Mahā (Glory)==
So then we have to see Ākāśa Devatā as the second one—as ''Mahā''. ''Mahā'' means glorious one. So Ākāśa Devatā—Ākāśa means space; space means emptiness. But really speaking, it is the subtlest form of creation which contains in its womb the air, the fire, the water, the earth—the entire creation is nothing but inside the womb of this Ākāśa. Therefore, He is the glorious one. Ākāśa is the Saguṇa Brahma. We have to understand that way.
===The Result of This Contemplation===
So if one contemplates, what does this person become? Then he identifies himself with the entire creation. That means he identifies himself with the earth, waters, fire, air, finally with Ākāśa. Of course, the ultimate identification is with Brahman, because Ākāśa is nothing but Brahman. But this person shines as the greatest being in this world. That is why any great person—a title is added: ''Mahātma'', ''Mahān''—that ''Mahā''—glorious one, greatest one.
===The Glory of Ākāśa ===
So Ākāśa Devatā must be contemplated. If we see any greatness in anybody, then it is the glory of the Ākāśa, because everything is the outcome of this Ākāśa space only. Of course, everything is the outcome of Ātman only. As in the tenth chapter of the Bhagavad Gītā, at the very end, Bhagavān says: "Wherever you see any special glory, it belongs to Me. I am manifesting Myself."

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा | तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ||

''yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva vā |'' tat tad evāvagaccha tvaṃ mama tejo 'ṃśa-sambhavam ||

''Mama tejasaḥ'' means "I am manifesting in that partial manner"—in a great mountain, a great river, the greatest source of light—sun—greatest manifestation of moon—anything great.
===The Vision of Swami Akhaṇḍānanda===
Incidentally, once Akhaṇḍānandaji was wandering in the Himalayas. Then we see that one evening, as the sun was setting and it was a full moon day, he was sitting in such a way that he could see both sides of a mountain, and the eastern side was glowing like molten silver and the western side was glowing like molten gold because the rays of the setting sun were reflecting in that pure white as a mirror, and the rising full moon is manifesting as the pure white. That was such a marvellous sight that Swami Akhaṇḍānandaji was, as we say, drinking in that sight, completely forgot the whole world. Suddenly Śrī Rāmakṛṣṇa appeared and said: "This is Hara-Gaurī—Śiva and Pārvatī." After all, we think that this is a mountain. No—it is nothing but every mountain is nothing but manifestation of that Brahman, Supreme Brahman alone.
=== The Rule of Contemplation===
So Ākāśa Devatā is never empty, but it contains everything—the Sat, Cit, Ānanda manifestation is Ākāśa. Whoever contemplates upon the Ākāśa as ''Mahān'' becomes also ''Mahān''. That is the general rule we have to understand. Whatever way a person thinks deeply and becomes one, he will become that. You go on meditating on anger, you will become an angry person. Meditate upon some desire, you will become that desire. You meditate upon goodness, you become goodness. I mentioned the story of Swami Brahmanandaji meditating in the deep summer season—midsummer—on the Himalayas, and his whole back had become ice cold. And when Mahārāj indicated, "Touch my back"—I do not know afterwards whether the brahmacārī stopped touching him—but very touching incident.
==The Third Upāsana: Manas (Intelligence)==
So let one contemplate as ''Mahā''. First as what? ''Pratiṣṭhā''—support. Second as what? ''Mahān''—glorious. Then the Upaniṣad also, I think, or the Ṛṣi wants to play with the birds: there ''Mahān'' here—''Manas tat''—that Ākāśa Devatā—''Manasa iti upāsīta''. What is the result? ''Manasvī bhavati''—because remember, all the subtle five elements have come out of the same Ākāśa only—all the Pañcabhūtas of which we are talking about the external concrete Pañcabhūtas. But first of all, there was a creation of subtle elements called ''tanmātras'', and out of that, the subtle body is formed—the mind—what is called ''manas'', ''buddhi'', ''citta'', ''ahaṅkāra''—''mano-buddhi-ahaṅkāra-cittāni''.
===Meditating on Ākāśa as Manas===
So now let the upāsaka contemplate this Ākāśa as ''Manas''. ''Manas'' means the highest form of intelligence. The same thing is put in another mantra with which we are very familiar:

धियो यो नः प्रचोदयात्.

''dhiyo yo naḥ pracodayāt.''

So the Gāyatrī mantra is nothing but that: "May I meditate upon this finest, subtlest intelligence"—and then what does he become? He will also be able to grasp the subtlest spiritual truths. And if a man can really understand the subtlest spiritual truths, there is no wonder that he will be able to understand even the grossest things. However much we tried to hide, Śrī Rāmakṛṣṇa at one glance can find out everybody in this world—no doubt about it.
===The Five Forms of Buddhi ===
So let the upāsaka contemplate on Brahma—Ākāśa Devatā—as the mind, and he will be endowed with mind. So what is the mind here? Mind in this context means the understanding capacity, the concentrating capacity, the remembering capacity. Remember, while expounding upon this Gāyatrī mantra, I said that if that ''buddhi''—we become one—or the Mother manifests as our ''buddhi'', it manifests in five forms. First of all, ''smṛti-rūpeṇa''—we must be, it will be remembered. We will never forget anything that is important, and it must be remembered when we require it. Many times we remember it when the occasion slips away—no important usefulness has been achieved: "Oh, I should have remembered"—like students who remember all the answers after they come out of the examination hall. No, then it must be used with the proper attitude, and it must be used for a particular purpose. Then one must remember: "It is not me; it is not mine. It belongs to You. And You are manifesting. I know nothing about it."
===Sri Ramakrishna's Humility===
When devotees sometimes appreciated Śrī Rāmakṛṣṇa's teachings—because they definitely helped somebody or the other—they used to express their thanks: "Thank you," like that. And Śrī Rāmakṛṣṇa used to say: "I know nothing. I eat, I make merry like a child. My Mother knows. You thank my Mother." Sometimes he used to make fun also. So when they appreciate, he says: "Thank you, thank you." Śrī Rāmakṛṣṇa's English vocabulary consisted of only a few words, but he uses it in such a beautiful way that people used to be charmed by the way he pronounces.
===Imitating a Great Person ===
Coming back: if I meditate upon a great person as the embodiment of spiritual intelligence, I will also get that intelligence. Look at it this way: supposing a person wants to imitate a great writer like Kālidāsa—what can he do? Go on meditating. And what did Kālidāsa do when he wanted to write the Raghuvaṃśa? He prayed to the divine couple—the father and mother of this entire creation:

वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये | जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ||

''vāg-arthāv iva sampṛktau vāg-artha-pratipattaye |'' jagataḥ pitarau vande pārvatī-parameśvarau ||

"I am going to write, and the correct word with the correct meaning should just splash in my mind—not by thinking deeply for a long time; immediately it should come like the flow of torrential rains. And how do I get it? Because Pārvatī and Parameśvara—the parents of this entire creation—are like ''vāk'' and ''artha'', like the word and its inseparable meaning. I surrender myself to Them; let Them manifest within me in this form. And definitely They will only write." Then Kālidāsa completed this Raghuvaṃśa. What do you think he will do? He says: "This is You only manifested. You only wrote. And it belongs to all the glory—all the ''Mahān''—everything belongs to You only."
===Being an Instrument ===
So every day we have to say: "O Mother, ''Jananīṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadguruṃ, Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuḥ''—may You speak? Let me be an instrument." Śrī Rāmakṛṣṇa—Swami Vivekananda—he had remembered Mother Sarasvatī when he had to give that first talk at the Chicago Parliament of Religions, and he remembered the Mother. Mother means Śāradā Devī, Mother means Sarasvatī, Mother means Śrī Rāmakṛṣṇa, Mother means God. And then he did not speak; they spoke. God spoke through the instrumentality of Swami Vivekananda. He knows it. That is why he used to say: "I am only His master's voice."
===The Result===
So meditate upon this Ākāśa Devatā as Ākāśa Brahma—as ''Manana-śakti''—as the power of understanding capacity. What would be the result? ''Manasvī bhavati'' here. ''Manasvī'' has another meaning: one who is well respected by others. Here, no—one who is capable of deep thinking and understanding the deepest truths. When Einstein discovered his special theory of relativity, that is the result of his deepest thinking; he becomes a ''medhāvī'', because that ''medhā''—Medhā Devī:

मेधा देवी जुषमाना नः ... ...

''medhā devī juṣamāṇā naḥ ...''

This capacity to understand in all its completeness is the result of Mother—the Divine Mother herself—the power of intelligence manifesting through the seeker. So as the seeker contemplates, what does he become? They become one with that Devatā. So slowly he is shedding his human identity and assuming: "I am Pratiṣṭhā—Ākāśa. I am Pratīṣṭhā as Ākāśa. I am glorious as Ākāśa. I am a deep thinker like the Ākāśa." So already 50% has become Ākāśa.
==The Fourth Upāsana: Namah (Adoration)==
Then ''Namo iti Upāsīta''. This is the fourth contemplation upāsana: ''Namyante asmai kāmāḥ''—"Let the seeker contemplate upon Ākāśa Brahma—Ākāśa Devatā—as adoration, and all desires will bow down to Him, present themselves." That is to say, when a person thinks: "You are the source of the fulfilment of every desire in this world, therefore I bow down to You. If I am getting good food, tasty food, it is the glory—the real name will not come to me; it will come to You, because You are the giver." Mother Annapūrṇā is coming to me in the form of food. Mother Gaṅgā—the mother of waters—in the form of the Divine Mother is coming to me in the form of Gaṅgā Devī. The Agnidevatā is coming in the form of keeping a warmth already present in our body as homeostasis. Then Vāyudevatā is coming to me, sustaining me—sixteen times He enters every minute so that His child can be supported, will not his body fall down. Of course, even to move one billionth of a metre, I require space—empty space—means emptiness. You do not say "empty space"—that is redundant.
===Meditating on Ākāśa as Namaskāra===
So I meditate upon Ākāśa Devatā as ''namaskāra''. What does this person become? Because he salutes everybody—''atithi-devo bhava'': "I will serve you whatever in whatever capacity, whatever I have." Remember the story in the ''Karma Yoga'' of Swami Vivekananda, how this family of four birds—the father bird, mother bird, son bird, daughter-in-law bird—they all fell down into the fire so that they could fulfil the injunctions of the scriptures, and they became the devatās as a result.
===The Result ===
So whoever contemplates upon Ākāśa Devatā as ''namaskāra''—what is ''namaskāra''? "Whatever I have does not belong to me, ''na mama'', but it all belongs to You. You are only coming to me in the form of the fulfilment of every desire." So what happens? That Ākāśa Devatā comes to take care of his child, because every seeker is only a child, and then they will do ''namaskāra'' to him. That means any service that such an upāsaka requires, it is all supplied to him at the right time.
===The Six Months of Nirvikalpa Samādhi===
Śrī Rāmakṛṣṇa was completely unaware of his physical body. After Totāpurī Mahārāj had left for six months, he was in continuous Nirvikalpa Samādhi. And if food does not go, then the body will not survive. The Divine Mother sent an outside sādhu. The Divine Mother endowed him with the intelligence. The Mother somehow wants to preserve this body, and through this body, a lot of Her work will be done. So he used to be present at regular times with a stick in his hand and with simple ready-made food. And then he used to beat—sometimes shout, sometimes beat. And when a little bit of external awareness comes to Śrī Rāmakṛṣṇa, immediately he would push small amounts of food. Śrī Rāmakṛṣṇa said later on: sometimes a small bit of food used to go inside, and that sustained the body for six months. This sādhu came mysteriously, and the sādhu also disappeared mysteriously. It was only the Divine Mother who had brought him.
===Everything Is the Divine Mother's Will===
In fact, every event in the life of Śrī Rāmakṛṣṇa was the will of the Divine Mother. Why Śudhiram went to Gayā? Why God appeared and said: "I would like to be born as your son"? And Śudhiram had lost all by the will of God. And when he came, he was given just enough so that Śudhiram's mind would be totally devoted to God only. And in such a family, Śrī Rāmakṛṣṇa was born. So from the beginning to the end, who was guiding, who was manifesting—Śrī Rāmakṛṣṇa in Śrī Rāmakṛṣṇa—as Śrī Rāmakṛṣṇa—as the Divine Mother only? For whom was this temple built? It was only the Divine Mother. Why this Rāṇī Rāśmaṇī came? Beautiful story I told you earlier, but you remember. So it is all the Divine Mother's will, and then he understood: the whole thing is for this sake—for this means for the Divine Mother's ''līlā'' to be happening.
==The Fifth Upāsana: Brahma (Infinite)==
Then the next upāsana will be: Ākāśa Devatā should be contemplated as ''Brahma''. Here "Brahma" means infinite, all-pervading. And one who succeeds—what does he become? When such a person becomes ''Brahmavān'', he expands. That means he identifies himself with the entire creation. Like Nāgamahāśaya used to identify himself with even the white ants, with the snake, with everything. He became expanded. How many people were there who could understand at that time? How many people are there who could understand at this time?
===Swami Vivekananda's Identification===
Swami Vivekananda—he identified himself with everybody. That is why when there was a terrible earthquake in Turkey and 50,000 people died in that earthquake, before any news could be published, Swami Vivekananda felt restless, started weeping, because he said: "I am feeling the misery of 50,000 people." He became one with everybody. Of course, Śrī Rāmakṛṣṇa became one with everybody. There are so many incidents.
===The Result===
So one who contemplates upon Brahman as limitless—Brahman means limitless—then he becomes limitless, and his glory, his possessions, his families—he does not say "I am a Hindu," does not say "I am an Indian," does not say "I am a human being," does not say "I am a man," does not say "I am a particular person." "I am every creature wherever there is life. What about where there is not life? That also I am." So this is the one.
==The Sixth Upāsana: Parimārā (Destruction)==
Then we come to the last—what is this beautiful thing we have to discuss a little bit further: contemplate Ākāśa Devatā as the final cause of destruction. The superficial meaning it gives is: one who contemplates upon the Ākāśa Devatā as the final destroyer, when all his enemies will be destroyed without even his knowledge. But it has a deeper meaning, and that deeper meaning is: from his mind—from such an upāsaka's mind—the very idea of enmity will be totally eliminated. This is a beautiful point. We will talk about it in our next class.
== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 111 Ch3 10.4 on 01 July 2026

2026-07-03T22:34:41Z

Bhama: Created page with "== Opening Prayer (Śānti Pāṭha) == ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum pādapadmetayosritvā pranamāmi-muhurumuhu ॐ सह नाववतु । सह नौ भुनक्तु । स..."

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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

Here is the fully formatted text, ready to be copied directly into a MediaWiki page. All headings use `==` and `===`, punctuation has been added, Sanskrit words within English have been converted to IAST, and all recited lines are presented as separate paragraphs with Devanagari followed by IAST transliteration on a new line.

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<nowiki>== Invocation ==</nowiki>

ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं,

पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,

pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

<nowiki>== Śānti Mantra ==</nowiki>

ओं स॒ह ना॑ववतु स॒ह नौ॑ भुनक्तु

स॒ह वी॒र्यं॑ करवावहै

ते॒ज॒स्विना॒वधी॑तमस्तु॒ मा वि॑द्विषा॒वहै᳚ |

ओं शान्तिः शान्तिः शान्तिः

हरिः ओं

oṃ saha nāvavatu saha nau bhunaktu

saha vīryaṃ karavāvahai

tejasvināv adhītam astu mā vidviṣāvahai |

oṃ śāntiḥ śāntiḥ śāntiḥ

hariḥ oṃ

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!

<nowiki>== Introduction: The Ākāśa Upāsanas ==</nowiki>

We have been dealing with some of the upāsanas which are called Ākāśa Upāsanas. As many times I remarked, whatever we think deeply with concentration, with faith, we become that. "Tell me your thoughts, I will tell you who you are." That is the understanding we have here. This upāsaka—the contemplator—is given some of these upāsanas, and every upāsana makes him endowed with a particular spiritual quality. It really brings the sādhaka—the spiritual aspirant, the spiritual practitioner—to complete self-surrender (śaraṇāgati) and the feeling that "I am one with Brahman. There is no difference at all. It is absolutely one and the same." That is what we need to understand here.

<nowiki>=== Ākāśa as Support ===</nowiki>

So Ākāśa is the support. I also mentioned how Śrī Rāmakṛṣṇa described a bird flying in the infinite—almost infinite, we say, because even it is not infinite, since it is a product of Ātman. But compared to anything else, it is the most pervading. So Ākāśa is one of the greatest supports for contemplating Ātman—Brahman is the closest, because Ākāśa is the first manifestation of Brahman.

<nowiki>=== Similarities Between Brahman and Ākāśa ===</nowiki>

There are so many similarities between Brahman and Ākāśa. What are they? Both are completely non-pollutable, because there is no part; they are non-divisible. And they are one without a second. They are all-pervading, and both Brahman and Ākāśa—which is its own child, as it were—Brahman's child—<nowiki>''</nowiki>sarvādhāram<nowiki>''</nowiki>—is the support.

<nowiki>=== The Need for Space ===</nowiki>

Pause for a moment and think: supposing you want to have a house, a hall, a football stadium, anything—a mountain. You want to put a mountain; you buy a mountain and put a mountain, but you need a place. And where is that place? Earth. And where is this earth? It is all inside, outside, pervaded by Ākāśa. As we discussed, the space alone had become the air, and it had become the fire. Fire had become waters. Waters have become earth. And whatever we experience in this world is nothing but pure Ākāśa, pure Brahman.

<nowiki>=== Ākāśa Contains and Supports Everything ===</nowiki>

So Ākāśa contains everything, supports everything. If there were to be no Ākāśa, then the entire creation would disappear in a trice. And both are <nowiki>''</nowiki>sūkṣma<nowiki>''</nowiki>, <nowiki>''</nowiki>ati-sūkṣma<nowiki>''</nowiki>—subtler than the subtlest—almost nobody can even imagine: "What is this Ākāśa? What is one without a second? What is all-pervading?" Because it is so subtle, not available to be experienced by the body, not even by the mind:

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह.

<nowiki>''yato vāco nivartante aprāpya manasā saha.''</nowiki>

<nowiki>=== How Do We Infer Ākāśa? ===</nowiki>

But how do we infer that there is a space? Because whenever you see a tree, a house, a person, even a mosquito, even an atom—you will have to understand: where is this atom? It must be contained in something. That container which contains the whole of creation is called Ākāśa. But of course, Ākāśa is also contained by the Ātman. This is how we have to understand.

<nowiki>=== I Am Ākāśa ===</nowiki>

So if we can think, what happens? "I am the Ākāśa. I am the support of all." What happens? Like a mother who has got twenty-three children—even though every child is different, they are all her children, her flesh and blood, and she feels her identity with everybody. That is why we are so close to our mother. So mother is the support while we are in the womb. When we come out of the womb, for a long time, mother is the support.

<nowiki>=== The Goal of the Upaniṣad ===</nowiki>

So the Upaniṣad wants to prepare every spiritual aspirant: if you want to realise God—God-realisation—you must know that God is the only reality, and the reality of God is the only truth—<nowiki>''</nowiki>satyam<nowiki>''</nowiki>; that is the only knowledge—<nowiki>''</nowiki>jñānam anantam<nowiki>''</nowiki>; it is the only one—<nowiki>''</nowiki>ekam eva advitīyam<nowiki>''</nowiki>, as we have seen in the Chāndogya Upaniṣad.

<nowiki>=== I Am Everything ===</nowiki>

And therefore, what is the point here? "I am everything." If I am Ākāśa, I am everything. I am all the vāyu, I am all the agni, I am all the jala, I am the entire earth. There are no different countries, different races, different religions; there is no young or old, dull and bright, rich and poor, happy and unhappy. I am everything.

<nowiki>=== The Six Contemplations on Ākāśa ===</nowiki>

And a person who succeeds one by one—it will take time—by doing upāsana, contemplation on this Ākāśa in six different ways. Very beautiful topic. So we will see how the teacher is asking the student: "You have progressed a lot, but you also have to progress a lot. You have to acquire those divine qualities." So what happens when a sādhaka practises these upāsanas—contemplations? We will study briefly.

<nowiki>== The Six Meditations on Ākāśa ==</nowiki>

What are the six meditations that we are going to study in this Bṛhadvalli? The third chapter of this Taittirīya Upaniṣad:

1. As <nowiki>''Pratiṣṭhā''</nowiki>—support.

2. As <nowiki>''Mahā''</nowiki>—glory.

3. As <nowiki>''Manas''</nowiki>—divinest intellect, discernment, understanding.

4. As <nowiki>''Namah''</nowiki>—serving everybody. There is no "serving everybody"—if I am serving Ākāśa, Ākāśa serves everybody. We will discuss a little more in detail. Then, if I serve somebody, then according to the theory of karma, that somebody also will serve me. If I am serving everybody, then everybody will also be serving me.

5. Then <nowiki>''</nowiki>Tad Brahmeti Upāsīta<nowiki>''</nowiki>—so Ākāśa as Brahman. Here "Brahma" means not the supreme reality, but the greatest, the all-pervading, the supreme. In the creation, remember Ākāśa also is the first product of creation only, so it falls under the umbrella of creation only. But it is the greatest. How it is greatest, of course, we will discuss in a little bit more detail.

6. And then the last one—the sixth upāsana—<nowiki>''Tat Pramāṇaḥ Parimārā''</nowiki>—that this Ākāśa is the destructive agent. The sādhaka has to meditate. What does it mean? That means what we call Brahmā, Viṣṇu, Maheśvara—the presiding deity of taking us back into our cause. So everybody ultimately has to go back to Ākāśa. Why? Because we all have come from Ākāśa.

<nowiki>=== The First Upāsana: Pratiṣṭhā (Support) ===</nowiki>

So with a little more detail, we will talk first: <nowiki>''</nowiki>Prathiṣṭhāyām Upāsīta<nowiki>''</nowiki>—so let an upāsaka, a sādhaka—what type of sādhaka? One can be a Saguṇa Upāsaka; one can be also—<nowiki>''</nowiki>sakāma<nowiki>''</nowiki>, <nowiki>''</nowiki>niṣkāma<nowiki>''</nowiki>—with some desires, without some desires. So if anybody goes on thinking, let us say, about God, about Nārāyaṇa, about Śiva—"You are the support of everything." If we remember that story which I have mentioned many times—once Śiva and Pārvatī were sitting on Mount Kailāsa, and playfully Mother Pārvatī from behind closed the two eyes of Śiva. And immediately a third eye had sprung out. And then just for a moment, then she uncovered. Then Śiva told her: "Devī, what have you done? You know, my one eye is Sūrya, manifesting as the sun. My second eye is manifesting as the moon." Means the whole creation—it is, I am the Ākāśa, I am the Vāyu, I am the fire, I am the waters, I am the earth, and whatever we see—all the stars, all these, we have seen this what is called Nakṣatra Upāsana also—everything is me. Only in the mythologies it is represented, instead of saying "Brahman," it is Śiva or it is Viṣṇu, etc.

<nowiki>=== The Names of God ===</nowiki>

And if you read the thousand names of Śiva or Viṣṇu or Lakṣmī or Kālī, everything is there. Beautiful Bengali songs are there: "Who knows Your nature, O Mother? It is not possible. Only Śiva knows—the whole creation—Brahmāṇḍa." <nowiki>''</nowiki>Kāli-rudhāre Brahmāṇḍa-bhāṇḍa<nowiki>''</nowiki>—as if there is a big pot which contains the entire universe, and that pot is supported like a mother supports the baby inside her womb. That means Kālī is the final reality, ultimate reality, supreme reality—<nowiki>''</nowiki>Satyam, Jñānam, Anantam Brahma<nowiki>''</nowiki>—and the Kālī we are describing here is Saguṇa Brahma. So everything is contained in the Divine Mother.

<nowiki>=== God as Generator, Organizer, Destroyer ===</nowiki>

So the idea of God covers everything. So God—G-O-D—G means Generator, O means Organizer, D means Destroyer—Brahmā, Viṣṇu, Maheśvara. So everything is the outcome of Ākāśa, and everybody, everything has to go back to the Ākāśa finally—whether it is temporarily or permanently. And this is how a spiritual aspirant progresses. First, he identifies himself with: "I am not this individual body; I am the cosmic body." Then he understands: "This is also an effect." Then he goes to its cause, which is called Prāṇamaya Kośa. Then when a person identifies with the subtler Kośa, then the outer Kośa—Annamaya Kośa—becomes what we call <nowiki>''</nowiki>mithyā<nowiki>''</nowiki>, <nowiki>''</nowiki>anātman<nowiki>''</nowiki>, non-self—not really, but much better identification. Identification with this what is called Virāṭ—the entire creation—is the very first step, lower step, gross step. Higher than that, it is subtler. Like that, if man goes on progressing, we will get it in this Bṛghuvallī also. We already got it in the second chapter—Brahmanandavallī: <nowiki>''</nowiki>etam ātmānam evam ātmānam upasaṃkramya<nowiki>''</nowiki>—so here also, the same thing is repeated with a slight change. Ultimately, everybody merges in Brahman only.

<nowiki>=== Contemplating Ākāśa as Support ===</nowiki>

So this Ākāśa must be contemplated as support because just imagine: there is no place where there is no space. Every place is contained in space, both inside and outside. I gave the example of a cave made out of cold water. So there God has created them for the sake of the young ones of huge whales, sharks, etc., where the temperature is the most suitable temperature for the young ones to grow. So like that, what is that ice cave made up of? Only water. So inside water, outside water—what separates them? So-called icy water. Now that ice also is one manifestation—condensed manifestation—of water only. Like heat, we say "this is heat," then there is steam, then there is ice. So water can be in any one of these forms. And we also, in the waking state—like ice, you can say—and in the dream state, we become normal water; and in the deep sleep state, we become container—everything outside, inside, in between. Everything is nothing but pure water, pure Brahman, pure Ākāśa.

<nowiki>=== The Result of This Contemplation ===</nowiki>

This is how let the upāsaka contemplate Brahman as the support. And then what does it say? "Ākāśa supports me. Without Ākāśa, I cannot live. Therefore, I belong to Ākāśa. I am not separate from Ākāśa. I am one with Ākāśa—space." He becomes space. What happens in day-to-day life, in real life? This person becomes a most generous person. He helps as many persons or creatures as he could. There are some people who take so much pity upon small birds. Maybe a bird has broken a leg, and a small puppy has been run over by a car or a truck, and lovingly they take them home, they tend to them, and then they become terribly attached to that, and that creature also saves their lives sometimes.

<nowiki>=== Supporter and Supported ===</nowiki>

So this is how supporter-supported relationship is created through these contemplations. So the upāsaka becomes a supporter in one sense, he becomes the supported. And what else happens? Such an upāsaka will be supported. And of course, such an upāsaka, what does he say? "I am not supported by X-Y-Z; I am supported by Ākāśa. Ākāśa is nothing but Brahman. So I am supported by Brahman—God." Every devotee thinks of God as all-pervading only. So wherever the devotee comes today—"I am in Tirupati"—so God is here in the form of Veṅkaṭeśvara. Tomorrow I visit Vṛndāvana—the same God in the form of Kṛṣṇa. And if I come to Vārāṇasī—the same God will be manifested as Śiva—different names, but the quality is the same: all-pervading. So if something is all-pervading, there cannot be more than one all-pervading. So everything is one—names and forms.

<nowiki>=== The Lake Analogy ===</nowiki>

That is what Śrī Rāmakṛṣṇa wants to illustrate beautifully by giving that: there is a small lake or a tank, and different people use different languages to call that. Some call it water, some call it <nowiki>''</nowiki>aqua<nowiki>''</nowiki>, some call it <nowiki>''</nowiki>pāṇī<nowiki>''</nowiki>, some call it <nowiki>''</nowiki>jala<nowiki>''</nowiki>. This is what Śrī Rāmakṛṣṇa is telling. So God supports everything, but I also must contemplate: "I am totally dependent upon God." And that is why too, I realise: "I am dependent. If He is not supporting me, I will not be able to survive"—also in the form of my body, my mind, my pañca-prāṇas, everything.

<nowiki>=== Śaṅkarācārya's Commentary ===</nowiki>

So <nowiki>''Pratiṣṭhām''—as support. But here Śaṅkarācārya says—what does he say? "Do not look up and then say 'You are Ākāśa.' Ākāśa is a Devatā—presiding deity. ''Tat Ākāśam Upadevatā''—we have to consider Brahman in the form of space, and Brahman is the ''Pratiṣṭhā'' in the form of space. It is the support of everything." What does this person, as a result of this contemplation, obtain? ''Pratiṣṭhāvān bhavati''</nowiki>—so two meanings are given. So he becomes support to others, and he will also get support from others.

<nowiki>=== The Law of Karma ===</nowiki>

<nowiki>''Yathā karma tathā phalam''</nowiki>—"As the action, so also will be the result." So Bhagavān will support such a devotee who supports others to the best of his ability—the poor, the needy, etc. How do we know in the Gītā?

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते |

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||

<nowiki>''</nowiki>ananyāś cintayanto māṃ ye janāḥ paryupāsate |

teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ||

"Those who think of Me and are totally dependent upon Me, I bring whatever is necessary for them." We do not go beyond this meaning, but what it really means is: what do you think these devotees go on repeating—"Nārāyaṇa, Nārāyaṇa" or "Śiva, Śiva"—but when a poor person comes, he will not even glance at him. That is a totally wrong understanding. He who thinks "God is my support"—that idea of support becomes a spiritual quality, and whatever he is, he will be doing his best to help others as much as he can. He does not withhold, he does not calculate; he gives. Therefore, God also—that is the <nowiki>''</nowiki>karmaphala<nowiki>''</nowiki> in the form of God—comes to him.

<nowiki>=== The Greatest Giving ===</nowiki>

So if somebody is totally absorbed in God, that is the greatest good. Naturally, the question comes: "What is this person giving to others?" We think physically—if a person gives money or food or an object, that is called giving. Ramana Maharshi was asked: "Bhagavān, why are you not supporting Mahatma Gandhi?" And then he smiles. I do not know how many people understood it. "You think just because I do not talk about Gandhiji, that I do not talk about that subject of non-cooperation, etc., I do not support." What he meant is—by the very presence of persons like me—he is not telling out of egotism, but the fact: Śrī Rāmakṛṣṇa was the greatest giver. How come?

<nowiki>=== The Three Levels of Giving ===</nowiki>

A person who gives one day's support, one day's food to somebody, is really great. A person who makes another person teaches him something by which he can support himself for his whole life is a greater person. And a person who teaches good manners to somebody else and transforms his life is much more great than only who supports through material help. But a person who gives <nowiki>''</nowiki>Ātma-jñānam<nowiki>''</nowiki> is the greatest giver in the whole world. So only the persons who have can give. This is a very important part.

<nowiki>=== The Spirit of Karma Yoga ===</nowiki>

"Okay, I want to give, but have you that what is called Karma Yoga spirit—that I will give without thinking how much I have to give, when to give, how to give?" No, the person just prays to God and gives. There are so many stories, but you can say: what story can I remember where a person gave away everything?

<nowiki>=== The Story of the Three Āḻvārs ===</nowiki>

I will just mention a small incident. This happened to some Āḻvārs—"Āḻvār" means greatest devotees of God. One day an Āḻvār was walking alone. It was night; it started raining, and he found, outside a village house, a small shed where water would not fall upon him. So it was sufficient for him to lie down. He was lying down. Very soon, a few minutes later, another person comes, and the person who is lying down immediately understands—he sits down so the second person also could sit down. Then afterwards, a third person comes, and all the two stand up. Therefore the third person also can be accommodated; at least they will not be tormented by the falling rain, etc. It was cold also; they were shivering, and they were supporting each other by their own human warmth. And suddenly it became dawn. Actually, all the three Āḻvārs were in search of the company of some other Āḻvār. They were thinking: "I would like to meet and spend my time in the company of the other Āḻvār." All the three were thinking of all the three, and when the light came—because in darkness they could not recognise—they were shocked: how God brought them together, and they wanted to meet each other, and under this strange circumstance.

<nowiki>=== The Spirit of Sharing ===</nowiki>

But for the sake of our story illustration, what it means is that without knowing "this is an Āḻvār," "he is a human being," "he needs shelter," and "this is not my shelter"—and then immediately he sits down, and two can sit comfortably. But when the third came, they had to stand, share the same space. How are they doing joyfully? Their hearts must be so filled with joy that "I am able to serve <nowiki>''</nowiki>Atithi Nārāyaṇa<nowiki>''</nowiki>—<nowiki>''</nowiki>atithi-devo bhava<nowiki>''</nowiki>"—and that is the spirit. If a person contemplates Ākāśa as support, he will become that; he will not calculate.

<nowiki>=== The Widow's Mite ===</nowiki>

If you remember, Christ in the temple noticed an old woman who had only one penny—she donated that was her entire wealth, and she gave the whole thing in the service of God in that charity box. And immediately Christ draws attention: "She has only that much, and she had given away all that she had joyfully. She is the greatest giver." God notices everything. So that is the contemplation: Ākāśa as support. And this person slowly becomes Ākāśa. He becomes both the contemplator of Ākāśa—support—and in his turn, he will also be supported. And this is how we have to understand all the other things that we are going to discuss.

<nowiki>== The Second Upāsana: Mahā (Glory) ==</nowiki>

So then we have to see Ākāśa Devatā as the second one—as <nowiki>''</nowiki>Mahā<nowiki>''</nowiki>. <nowiki>''</nowiki>Mahā<nowiki>''</nowiki> means glorious one. So Ākāśa Devatā—Ākāśa means space; space means emptiness. But really speaking, it is the subtlest form of creation which contains in its womb the air, the fire, the water, the earth—the entire creation is nothing but inside the womb of this Ākāśa. Therefore, He is the glorious one. Ākāśa is the Saguṇa Brahma. We have to understand that way.

<nowiki>=== The Result of This Contemplation ===</nowiki>

So if one contemplates, what does this person become? Then he identifies himself with the entire creation. That means he identifies himself with the earth, waters, fire, air, finally with Ākāśa. Of course, the ultimate identification is with Brahman, because Ākāśa is nothing but Brahman. But this person shines as the greatest being in this world. That is why any great person—a title is added: <nowiki>''</nowiki>Mahātma<nowiki>''</nowiki>, <nowiki>''</nowiki>Mahān<nowiki>''</nowiki>—that <nowiki>''</nowiki>Mahā<nowiki>''</nowiki>—glorious one, greatest one.

<nowiki>=== The Glory of Ākāśa ===</nowiki>

So Ākāśa Devatā must be contemplated. If we see any greatness in anybody, then it is the glory of the Ākāśa, because everything is the outcome of this Ākāśa space only. Of course, everything is the outcome of Ātman only. As in the tenth chapter of the Bhagavad Gītā, at the very end, Bhagavān says: "Wherever you see any special glory, it belongs to Me. I am manifesting Myself."

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा |

तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ||

<nowiki>''</nowiki>yad yad vibhūtimat sattvaṃ śrīmad ūrjitam eva vā |

tat tad evāvagaccha tvaṃ mama tejo 'ṃśa-sambhavam ||

<nowiki>''Mama tejasaḥ''</nowiki> means "I am manifesting in that partial manner"—in a great mountain, a great river, the greatest source of light—sun—greatest manifestation of moon—anything great.

<nowiki>=== The Vision of Swami Akhaṇḍānanda ===</nowiki>

Incidentally, once Akhaṇḍānandaji was wandering in the Himalayas. Then we see that one evening, as the sun was setting and it was a full moon day, he was sitting in such a way that he could see both sides of a mountain, and the eastern side was glowing like molten silver and the western side was glowing like molten gold because the rays of the setting sun were reflecting in that pure white as a mirror, and the rising full moon is manifesting as the pure white. That was such a marvellous sight that Swami Akhaṇḍānandaji was, as we say, drinking in that sight, completely forgot the whole world. Suddenly Śrī Rāmakṛṣṇa appeared and said: "This is Hara-Gaurī—Śiva and Pārvatī." After all, we think that this is a mountain. No—it is nothing but every mountain is nothing but manifestation of that Brahman, Supreme Brahman alone.

<nowiki>=== The Rule of Contemplation ===</nowiki>

So Ākāśa Devatā is never empty, but it contains everything—the Sat, Cit, Ānanda manifestation is Ākāśa. Whoever contemplates upon the Ākāśa as <nowiki>''Mahān'' becomes also ''Mahān''</nowiki>. That is the general rule we have to understand. Whatever way a person thinks deeply and becomes one, he will become that. You go on meditating on anger, you will become an angry person. Meditate upon some desire, you will become that desire. You meditate upon goodness, you become goodness. I mentioned the story of Swami Brahmanandaji meditating in the deep summer season—midsummer—on the Himalayas, and his whole back had become ice cold. And when Mahārāj indicated, "Touch my back"—I do not know afterwards whether the brahmacārī stopped touching him—but very touching incident.

<nowiki>== The Third Upāsana: Manas (Intelligence) ==</nowiki>

So let one contemplate as <nowiki>''</nowiki>Mahā<nowiki>''</nowiki>. First as what? <nowiki>''</nowiki>Pratiṣṭhā<nowiki>''</nowiki>—support. Second as what? <nowiki>''</nowiki>Mahān<nowiki>''</nowiki>—glorious. Then the Upaniṣad also, I think, or the Ṛṣi wants to play with the birds: there <nowiki>''</nowiki>Mahān<nowiki>''</nowiki> here—<nowiki>''</nowiki>Manas tat<nowiki>''</nowiki>—that Ākāśa Devatā—<nowiki>''</nowiki>Manasa iti upāsīta<nowiki>''</nowiki>. What is the result? <nowiki>''</nowiki>Manasvī bhavati<nowiki>''</nowiki>—because remember, all the subtle five elements have come out of the same Ākāśa only—all the Pañcabhūtas of which we are talking about the external concrete Pañcabhūtas. But first of all, there was a creation of subtle elements called <nowiki>''</nowiki>tanmātras<nowiki>''</nowiki>, and out of that, the subtle body is formed—the mind—what is called <nowiki>''</nowiki>manas<nowiki>''</nowiki>, <nowiki>''</nowiki>buddhi<nowiki>''</nowiki>, <nowiki>''</nowiki>citta<nowiki>''</nowiki>, <nowiki>''</nowiki>ahaṅkāra<nowiki>''</nowiki>—<nowiki>''</nowiki>mano-buddhi-ahaṅkāra-cittāni<nowiki>''</nowiki>.

<nowiki>=== Meditating on Ākāśa as Manas ===</nowiki>

So now let the upāsaka contemplate this Ākāśa as <nowiki>''</nowiki>Manas<nowiki>''</nowiki>. <nowiki>''</nowiki>Manas<nowiki>''</nowiki> means the highest form of intelligence. The same thing is put in another mantra with which we are very familiar:

धियो यो नः प्रचोदयात्.

<nowiki>''dhiyo yo naḥ pracodayāt.''</nowiki>

So the Gāyatrī mantra is nothing but that: "May I meditate upon this finest, subtlest intelligence"—and then what does he become? He will also be able to grasp the subtlest spiritual truths. And if a man can really understand the subtlest spiritual truths, there is no wonder that he will be able to understand even the grossest things. However much we tried to hide, Śrī Rāmakṛṣṇa at one glance can find out everybody in this world—no doubt about it.

<nowiki>=== The Five Forms of Buddhi ===</nowiki>

So let the upāsaka contemplate on Brahma—Ākāśa Devatā—as the mind, and he will be endowed with mind. So what is the mind here? Mind in this context means the understanding capacity, the concentrating capacity, the remembering capacity. Remember, while expounding upon this Gāyatrī mantra, I said that if that <nowiki>''</nowiki>buddhi<nowiki>''</nowiki>—we become one—or the Mother manifests as our <nowiki>''</nowiki>buddhi<nowiki>''</nowiki>, it manifests in five forms. First of all, <nowiki>''</nowiki>smṛti-rūpeṇa<nowiki>''</nowiki>—we must be, it will be remembered. We will never forget anything that is important, and it must be remembered when we require it. Many times we remember it when the occasion slips away—no important usefulness has been achieved: "Oh, I should have remembered"—like students who remember all the answers after they come out of the examination hall. No, then it must be used with the proper attitude, and it must be used for a particular purpose. Then one must remember: "It is not me; it is not mine. It belongs to You. And You are manifesting. I know nothing about it."

<nowiki>=== Sri Ramakrishna's Humility ===</nowiki>

When devotees sometimes appreciated Śrī Rāmakṛṣṇa's teachings—because they definitely helped somebody or the other—they used to express their thanks: "Thank you," like that. And Śrī Rāmakṛṣṇa used to say: "I know nothing. I eat, I make merry like a child. My Mother knows. You thank my Mother." Sometimes he used to make fun also. So when they appreciate, he says: "Thank you, thank you." Śrī Rāmakṛṣṇa's English vocabulary consisted of only a few words, but he uses it in such a beautiful way that people used to be charmed by the way he pronounces.

<nowiki>=== Imitating a Great Person ===</nowiki>

Coming back: if I meditate upon a great person as the embodiment of spiritual intelligence, I will also get that intelligence. Look at it this way: supposing a person wants to imitate a great writer like Kālidāsa—what can he do? Go on meditating. And what did Kālidāsa do when he wanted to write the Raghuvaṃśa? He prayed to the divine couple—the father and mother of this entire creation:

वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये |

जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ||

<nowiki>''</nowiki>vāg-arthāv iva sampṛktau vāg-artha-pratipattaye |

jagataḥ pitarau vande pārvatī-parameśvarau ||

"I am going to write, and the correct word with the correct meaning should just splash in my mind—not by thinking deeply for a long time; immediately it should come like the flow of torrential rains. And how do I get it? Because Pārvatī and Parameśvara—the parents of this entire creation—are like <nowiki>''</nowiki>vāk<nowiki>''</nowiki> and <nowiki>''</nowiki>artha<nowiki>''</nowiki>, like the word and its inseparable meaning. I surrender myself to Them; let Them manifest within me in this form. And definitely They will only write." Then Kālidāsa completed this Raghuvaṃśa. What do you think he will do? He says: "This is You only manifested. You only wrote. And it belongs to all the glory—all the <nowiki>''</nowiki>Mahān<nowiki>''</nowiki>—everything belongs to You only."

<nowiki>=== Being an Instrument ===</nowiki>

So every day we have to say: "O Mother, <nowiki>''</nowiki>Jananīṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadguruṃ, Pādapadme Tayoḥ Śritvā Praṇamāmi Muhurmuhuḥ<nowiki>''</nowiki>—may You speak? Let me be an instrument." Śrī Rāmakṛṣṇa—Swami Vivekananda—he had remembered Mother Sarasvatī when he had to give that first talk at the Chicago Parliament of Religions, and he remembered the Mother. Mother means Śāradā Devī, Mother means Sarasvatī, Mother means Śrī Rāmakṛṣṇa, Mother means God. And then he did not speak; they spoke. God spoke through the instrumentality of Swami Vivekananda. He knows it. That is why he used to say: "I am only His master's voice."

<nowiki>=== The Result ===</nowiki>

So meditate upon this Ākāśa Devatā as Ākāśa Brahma—as <nowiki>''</nowiki>Manana-śakti<nowiki>''</nowiki>—as the power of understanding capacity. What would be the result? <nowiki>''</nowiki>Manasvī bhavati<nowiki>''</nowiki> here. <nowiki>''</nowiki>Manasvī<nowiki>''</nowiki> has another meaning: one who is well respected by others. Here, no—one who is capable of deep thinking and understanding the deepest truths. When Einstein discovered his special theory of relativity, that is the result of his deepest thinking; he becomes a <nowiki>''</nowiki>medhāvī<nowiki>''</nowiki>, because that <nowiki>''</nowiki>medhā<nowiki>''</nowiki>—Medhā Devī:

मेधा देवी जुषमाना नः ... ...

<nowiki>''medhā devī juṣamāṇā naḥ ...''</nowiki>

This capacity to understand in all its completeness is the result of Mother—the Divine Mother herself—the power of intelligence manifesting through the seeker. So as the seeker contemplates, what does he become? They become one with that Devatā. So slowly he is shedding his human identity and assuming: "I am Pratiṣṭhā—Ākāśa. I am Pratīṣṭhā as Ākāśa. I am glorious as Ākāśa. I am a deep thinker like the Ākāśa." So already 50% has become Ākāśa.

<nowiki>== The Fourth Upāsana: Namah (Adoration) ==</nowiki>

Then <nowiki>''</nowiki>Namo iti Upāsīta<nowiki>''</nowiki>. This is the fourth contemplation upāsana: <nowiki>''</nowiki>Namyante asmai kāmāḥ<nowiki>''</nowiki>—"Let the seeker contemplate upon Ākāśa Brahma—Ākāśa Devatā—as adoration, and all desires will bow down to Him, present themselves." That is to say, when a person thinks: "You are the source of the fulfilment of every desire in this world, therefore I bow down to You. If I am getting good food, tasty food, it is the glory—the real name will not come to me; it will come to You, because You are the giver." Mother Annapūrṇā is coming to me in the form of food. Mother Gaṅgā—the mother of waters—in the form of the Divine Mother is coming to me in the form of Gaṅgā Devī. The Agnidevatā is coming in the form of keeping a warmth already present in our body as homeostasis. Then Vāyudevatā is coming to me, sustaining me—sixteen times He enters every minute so that His child can be supported, will not his body fall down. Of course, even to move one billionth of a metre, I require space—empty space—means emptiness. You do not say "empty space"—that is redundant.

<nowiki>=== Meditating on Ākāśa as Namaskāra ===</nowiki>

So I meditate upon Ākāśa Devatā as <nowiki>''</nowiki>namaskāra<nowiki>''</nowiki>. What does this person become? Because he salutes everybody—<nowiki>''</nowiki>atithi-devo bhava<nowiki>''</nowiki>: "I will serve you whatever in whatever capacity, whatever I have." Remember the story in the <nowiki>''</nowiki>Karma Yoga<nowiki>''</nowiki> of Swami Vivekananda, how this family of four birds—the father bird, mother bird, son bird, daughter-in-law bird—they all fell down into the fire so that they could fulfil the injunctions of the scriptures, and they became the devatās as a result.

<nowiki>=== The Result ===</nowiki>

So whoever contemplates upon Ākāśa Devatā as <nowiki>''namaskāra''—what is ''namaskāra''? "Whatever I have does not belong to me, ''na mama'', but it all belongs to You. You are only coming to me in the form of the fulfilment of every desire." So what happens? That Ākāśa Devatā comes to take care of his child, because every seeker is only a child, and then they will do ''namaskāra''</nowiki> to him. That means any service that such an upāsaka requires, it is all supplied to him at the right time.

<nowiki>=== The Six Months of Nirvikalpa Samādhi ===</nowiki>

Śrī Rāmakṛṣṇa was completely unaware of his physical body. After Totāpurī Mahārāj had left for six months, he was in continuous Nirvikalpa Samādhi. And if food does not go, then the body will not survive. The Divine Mother sent an outside sādhu. The Divine Mother endowed him with the intelligence. The Mother somehow wants to preserve this body, and through this body, a lot of Her work will be done. So he used to be present at regular times with a stick in his hand and with simple ready-made food. And then he used to beat—sometimes shout, sometimes beat. And when a little bit of external awareness comes to Śrī Rāmakṛṣṇa, immediately he would push small amounts of food. Śrī Rāmakṛṣṇa said later on: sometimes a small bit of food used to go inside, and that sustained the body for six months. This sādhu came mysteriously, and the sādhu also disappeared mysteriously. It was only the Divine Mother who had brought him.

<nowiki>=== Everything Is the Divine Mother's Will ===</nowiki>

In fact, every event in the life of Śrī Rāmakṛṣṇa was the will of the Divine Mother. Why Śudhiram went to Gayā? Why God appeared and said: "I would like to be born as your son"? And Śudhiram had lost all by the will of God. And when he came, he was given just enough so that Śudhiram's mind would be totally devoted to God only. And in such a family, Śrī Rāmakṛṣṇa was born. So from the beginning to the end, who was guiding, who was manifesting—Śrī Rāmakṛṣṇa in Śrī Rāmakṛṣṇa—as Śrī Rāmakṛṣṇa—as the Divine Mother only? For whom was this temple built? It was only the Divine Mother. Why this Rāṇī Rāśmaṇī came? Beautiful story I told you earlier, but you remember. So it is all the Divine Mother's will, and then he understood: the whole thing is for this sake—for this means for the Divine Mother's <nowiki>''</nowiki>līlā<nowiki>''</nowiki> to be happening.

<nowiki>== The Fifth Upāsana: Brahma (Infinite) ==</nowiki>

Then the next upāsana will be: Ākāśa Devatā should be contemplated as <nowiki>''</nowiki>Brahma<nowiki>''</nowiki>. Here "Brahma" means infinite, all-pervading. And one who succeeds—what does he become? When such a person becomes <nowiki>''</nowiki>Brahmavān<nowiki>''</nowiki>, he expands. That means he identifies himself with the entire creation. Like Nāgamahāśaya used to identify himself with even the white ants, with the snake, with everything. He became expanded. How many people were there who could understand at that time? How many people are there who could understand at this time?

<nowiki>=== Swami Vivekananda's Identification ===</nowiki>

Swami Vivekananda—he identified himself with everybody. That is why when there was a terrible earthquake in Turkey and 50,000 people died in that earthquake, before any news could be published, Swami Vivekananda felt restless, started weeping, because he said: "I am feeling the misery of 50,000 people." He became one with everybody. Of course, Śrī Rāmakṛṣṇa became one with everybody. There are so many incidents.

<nowiki>=== The Result ===</nowiki>

So one who contemplates upon Brahman as limitless—Brahman means limitless—then he becomes limitless, and his glory, his possessions, his families—he does not say "I am a Hindu," does not say "I am an Indian," does not say "I am a human being," does not say "I am a man," does not say "I am a particular person." "I am every creature wherever there is life. What about where there is not life? That also I am." So this is the one.

<nowiki>== The Sixth Upāsana: Parimārā (Destruction) ==</nowiki>

Then we come to the last—what is this beautiful thing we have to discuss a little bit further: contemplate Ākāśa Devatā as the final cause of destruction. The superficial meaning it gives is: one who contemplates upon the Ākāśa Devatā as the final destroyer, when all his enemies will be destroyed without even his knowledge. But it has a deeper meaning, and that deeper meaning is: from his mind—from such an upāsaka's mind—the very idea of enmity will be totally eliminated. This is a beautiful point. We will talk about it in our next class.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Gospel of Sri Ramakrishna Lecture 167 on 30-June-2026

2026-07-03T22:29:53Z

Bhama: Created page with "Full Transcript (Not Corrected) == Opening Invocation == ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् | पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः || Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadgurum | pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ || ==Sri Ramakrishna at Surendra's House== Sund..."

Full Transcript (Not Corrected)

== Opening Invocation ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् |

पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ||

Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadgurum |

pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ ||

==Sri Ramakrishna at Surendra's House==
Sunday, November 19, 1882.
===Question on Theosophy and Superhuman Powers===
Surendra's brother: "Sir, what do you think of Theosophy, Master? I have heard that man can acquire superhuman powers through it and perform miracles. I saw a man who had brought a ghost under control. A ghost used to procure various things for his master."
===Sri Ramakrishna's Response===
"What shall I do with superhuman powers? Can one realise God through them?" Sri Ramakrishna was posing this question. Can one realise God with superhuman powers called ''siddhis''? The clear answer is not only one cannot realise, but they definitely will stand out as an obstruction.
===What Are Superhuman Powers?===
And we have to understand what is a superhuman power. We fail to recognise that among the people that we know, among the lecturers, wonderful speakers are there who attract a large amount of people—thousands and thousands online, at home. They become very popular. There are people whose writings are so beautiful. Even today, we feel like reading them. There are people who could sing so beautifully. There was one Pannalal Bhattacharya, used to sing devotional songs on the Divine Mother. Probably nobody would be able to sing in that manner—yet so simple way he sings—both he and his brother Dhananjay Bhattacharya, Pannalal and Dhananjaya. But what a tragic life this Pannalal Bhattacharya—they say, I do not know—had to commit suicide because of his wife or whatever reason, I do not know.
===Special Manifestations===
So what I wanted to point out: if there is some extraordinary manifestation, whether in the form of physical strength, endurance—for example, all the great swimmers, Olympic players—it is all divine manifestation. They are also called special powers. But often what happens is these very powers—they are very hard to persist—they take possession of us and they create egotism: "I am such a great person." Whether it is power, position, wealth—wealth in any sense, the wealth of poetry, wealth of writing, wealth of singing, wealth of composing, anything—it is all a special gift of God, a manifestation of God.
===The Bhagavad Gita on Vibhūti===
That is why we have seen in the Bhagavad Gītā, tenth chapter, almost at the end:

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा | तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ||

''yad yad vibhūtimat sattvaṃ śrīmadūrjitam eva vā |'' tat tad evāvagaccha tvaṃ mama tejo 'ṃśa-sambhavam ||

It is not that ''siddhis''—the supernatural powers or even the special manifestations—are bad, but often they mislead a person. Instead of being grateful to God, instead of remembering God more, they make people forget God. In that sense, they are obstructions.
===The Good Use of Powers===
First, what is the next point? Supposing a person has got supernatural power, but he is using it only for good—and that is also a great thing to do. There are so many varieties of personalities. There are many people who do not believe in God. Sincerely, they say: "There is no God. Nature is everything." Of course, the question of accepting many lives, past and future, does not arise at all. But it does not mean they are all very bad people. There are so many noble souls who render service, who share and care for other people. God does not care whether you declare yourself as a devotee or not. God only looks for: "What is this person's life? Is he gradually becoming unselfish? And is he sharing what he has got with other people?" That is what God looks into. The more unselfish, the nearer we are to God.
===The Danger of Miraculous Powers===
But as Śrī Rāmakṛṣṇa says, often these miraculous—I mean great powers, special powers—they bring more ignorance and more distance from God. And Śrī Rāmakṛṣṇa himself is telling: "I saw a man who had brought a ghost under control." Do ghosts exist? Sure, because the scriptures tell us. I personally have seen people who have seen ghosts. Our Swami Vireśvaranandaji Mahārāj told us on his visit to Cherrapunjee, where I was at that time so many years back, that he used to see a ghost where he was residing in a hostel. We cannot disbelieve it. Śrī Rāmakṛṣṇa confirmed it, Swamiji confirmed it, Holy Mother confirmed it, Swami Brahmanandaji confirmed it.
===Good Ghosts===
And sometimes ghosts do not always mean only evil spirits. There are also good ghosts, as Swami Brahmanandaji used to describe. So once he saw a Vaiṣṇava who had passed away some time back sitting and doing japam by his side, encouraging Swami Brahmanandaji. And he declared: "There are unselfish people—even after death they will do good." And Swami Vivekananda had declared: "Let me throw away this physical body; I will do greater good through my subtle body." And he boldly declared: "I shall not stop until I inspire every man and woman and make them travel towards God." We do not know whether he could do it for everybody, but it is certainly true: he would give up his life even if he could help even a single dog.
===Theosophy: Good and Bad===
So what is the question? Theosophy? I have to say something: Theosophy at one time—just before India had become free, independent—had done some bad, some good. What was the bad? They started preaching, and people—even the greatest intellectuals—fell into that trap. "There are Himalayan masters sitting in the Himalayas guiding them, and we are the instruments." And there also they declare: "Only a few of us have been chosen because we must be really extraordinarily great."
===The Krishnamurti Incident===
Unfortunately, they started quarrelling among themselves, and the Himalayan masters—their brains must have been frozen—because these people with whom the Himalayan masters used to communicate, they advised these society leaders to choose a person to be the president of the Theosophical Society. And the moment he declared, very soon he simply publicly said: "I do not believe in Theosophy. I do not want to be tied down with all these things." And he cut himself off completely. How the Himalayan masters were unable to see this person's mind when they declare that "we can see anybody's mind" is beyond my comprehension.
===J. Krishnamurti===
Anyway, this gentleman became very popular as a preacher. His name was J. Krishnamurti. Even today there are people, and some of his teachings are really extraordinary, but we do not need to go for that. For us, Śrī Rāmakṛṣṇa, Holy Mother, Swami Vivekananda are more than enough. And if you wish, you can also take the blessings and grace of Ramana Maharshi—that I can categorically declare.
===How to Judge Miracles===
So miracles can happen, but how to judge the miracles? Do not say "I want miracles." Are they going to do good or bad? That is what you will have to understand.
===The Upanishadic Teaching===
Then Śrī Rāmakṛṣṇa continues the conversation: "What shall I do with superhuman powers? Can one realise God through them? And if we cannot realise God, then if God is not realised, then everything becomes false." Śrī Rāmakṛṣṇa is only telling what he declared in the form of ṛṣis earlier in the Vedas, in the Upaniṣads. When we were studying the Muṇḍaka Upaniṣad, we have seen:

तमेवैकं जानथ आत्मानम् अन्या वाचो विमुञ्चत.

''tam evaikaṃ jānatha ātmānam anyā vāco vimuñcata.''

So in the Muṇḍaka Upaniṣad, second part, fifth mantra says: ''Tam eva ekam ātmānam jānatha''—"Try to devote your life to realise that Ātman, that is the only truth." ''Anyā vācaḥ''—"every other aspiration"—''vimuñcata''—"renounce it, give it up like virulent poison."
===The Kena Upanishad===
And we have also seen in the Kena Upanishad, when we were studying—I hope you will remember:

इह चेत् अवेदीत् अथ सत्यमस्ति | न चेदिह अवेदीन् महती विनष्टिः || भूतेषु भूतेषु विचित्य धीराः प्रेत्य अस्मात् लोकात् अमृताः भवन्ति ||

''iha cet avedīt atha satyam asti |'' na ced ihāvedīn mahatī vinaṣṭiḥ || bhūteṣu bhūteṣu vicitya dhīrāḥ pretya asmāt lokāt amṛtāḥ bhavanti ||

So in the second chapter, fifth mantra, what does it say? If any human being realises Ātman while still living, he then attains the true goal of life. If he does not know it here in this life while living, a great destruction awaits him. What is that great destruction? Rebirth. Because we do not know the future—what is going to happen next second. Having realised the Self in every being, the wise men relinquish the world and become immortal. This is precisely the teaching of Śrī Rāmakṛṣṇa.
===Swami Vivekananda's Inspiration===
This was the awakening inspirational quote Swami Vivekananda used to quote often:

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत | वेदाहमेतं पुरुषं महान्तं आदित्यवर्णं तमसः परस्तात् ||

''uttiṣṭhata jāgrata prāpya varān nibodhata |'' vedāham etaṃ puruṣaṃ mahāntaṃ ādityavarṇaṃ tamasaḥ parastāt ||

"I have known that ancient Ṛṣi"—he is declaring his own self-realisation. We get so many such declarations we have read in both the Taittirīya Upaniṣad and Bṛhadāraṇyaka Upaniṣad.
===Declarations of Realisation===
''Ahaṃ Manur abhavam, Sūryaś ca''—"I became Manu and the Sun"—especially in the Bṛhadāraṇyaka Upaniṣad. And then in the Taittirīya, we are going to see. ''Asmāt Annamayāt Kośāt upasaṃkramya''—the person gradually removes, destroys his identification with Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and then Ānandamaya Kośa. Then he understands:

अहमन्नम् अहमन्नम् अहमन्नम् | अहमन्नादः अहमन्नादः अहमन्नादः | अहं श्लोककृत् अहं श्लोककृत् अहं श्लोककृत् ||

''aham annam, aham annam, aham annam | aham annādaḥ, aham annādaḥ, aham annādaḥ | ahaṃ ślokakṛt, ahaṃ ślokakṛt, ahaṃ ślokakṛt ||''

So he goes on declaring: "I am the creator, I am the creator, I am the creator. I am the food. I am the eater of the food." These are the declarations of souls who have realised: "I am Ātman. I am Brahman."
===Sri Ramakrishna's Declaration===
Of course, we do not need to say anything about Śrī Rāmakṛṣṇa. He said in reply to somebody's question: "Māyā, I am telling you the truth—I have seen God more clearly, more closely than I am seeing you."
==Sri Ramakrishna at the Brahmo Samaj Festival==
We move on to the next chapter—not chapter, section—November 1882. It was about four o'clock in the afternoon when Śrī Rāmakṛṣṇa arrived in Calcutta to attend the annual festival of the Brāhma Samāj which was to be celebrated at Manilal Mallik's house. Besides him, some other devotees of the master—Vijay Krishna Goswami and a number of Brāhmos—were present. Vijay was to conduct the worship. At that time, Vijay Krishna Goswami was employed as a member of the Brāhma Samāj to conduct worship, to deliver talks, etc. He was a descendant of the Advaita Goswamin.
===The Advaita Goswamin===
"Goswamin" means an orthodox brāhmaṇa who was authorised to give initiation to people. But this Advaita Goswamin had nothing to do with Advaita. He was one of the greatest devotees of Bhagavān Kṛṣṇa, and it is said that he called upon, he prayed, he wept to Kṛṣṇa and said: "Bhagavān, the world has become very bad; please listen." And there is a belief which says that Caitanya Mahāprabhu descended because of the prayers of the Advaita Goswami, and this Vijay Krishna Goswami belonged to his lineage.
===Vijay Krishna Goswami===
What happened as soon as Śrī Rāmakṛṣṇa's eyes fell on Vijay Krishna Goswami on his visits to the Brāhma Samāj—because at first Vijay Krishna Goswami was working as an employee of the Brāhma Samāj in what we now call Bangladesh, Dhaka. Only later on he came to know, he met Śrī Rāmakṛṣṇa, and then he surrendered himself to Śrī Rāmakṛṣṇa. Even though strangely Śrī Rāmakṛṣṇa did not initiate him—he said: "You have a separate guru." These are really spiritual mysteries; we cannot understand them.
===The Kathak Recites Prahlāda's Story===
Then you see, they engaged somebody to recite the stories from the Bhāgavatam for the inspiration of the devotees. They must have done that because of the advice of Śrī Rāmakṛṣṇa and his influence. So they engaged a specialist—nowadays they are called Bhāgavatars, or in Bengal they are called Kathaks. Beautiful voice, loved voice, musical voice, and they can bring a lot of emotion in the hearts of the listeners. And that used to be a very common thing before this YouTube has come, etc. India had always been the repository of spiritual life. So the Kathak recited the life of Prahlāda from the Bhāgavatam.
===Prahlāda's Prayer===
Afflicted by his father, Prahlāda prayed to Nārāyaṇa: "O God, please give my father holy inclinations." I am especially interested in this story because these mythological stories appear to be—and are received by many of the modern readers as cock-and-bull stories—not understanding how deep a meaning these people have. So Prahlāda was praying to God: look at this great man. The father was torturing him, even gave commandment to kill him by any means possible. But Prahlāda simply surrendered and said: "I do not—it means I do not exist. How can anyone kill me who does not exist? Only when somebody exists can be killed." And what did Prahlāda become? By removing his egotism, he became Nārāyaṇa. That is also called complete self-surrender.
===The Meaning of Prahlāda===
Now this Prahlāda is nothing but Nārāyaṇa. Every time something is about to happen, simply he says "Nārāyaṇa," and he withdraws into Nārāyaṇa. And so this story we know. But what is worthy to be noted here? The very name of Prahlāda: ''hlāda'' means uncontainable bliss, joy. ''Prahlāda'' means ''prakṛṣṭa-rūpeṇa hlāda''—tremendous joy. Why? Because he became ''Ānanda-svarūpa'' by becoming one with Sat-Cit-Ānanda. Another name for Nārāyaṇa is Sat-Cit-Ānanda. But these people perceive everything only with the eye of spirituality. Everybody is Nārāyaṇa's manifestation.
===Hiranyakashipu's Story===
So Prahlāda was also praying: "O God, please give my father holy inclinations." Now what I wanted to convey to you is that Prahlāda need not have prayed to God: "Give my father holy inclinations." Prahlāda's father, Hiraṇyakaśipu, was one of the greatest devotees of God. He was the closest to God. He was supposed to be a Dvārapālaka—one of the watchmen—Jaya and Vijaya. So how did that person—only because of some egotism—all problems come because of egotism only. So because of egotism, his spiritual progress was not complete. So the ṛṣis, out of their kindness—ṛṣis means the grace of God itself came through the instrumentality of the ṛṣis—said: "You have to complete your sādhana, purify your heart." But deliberately they had chosen a particular emotion called terrible enmity, hatred. So Hiraṇyakaśipu wants to fight with God. Why? He wants to be killed by God. What happens when God kills? He becomes God. What happens when you eat—when you kill a chicken? Of course, what I mean—you cook it and eat it—it becomes you. Of course, God need not cook it, but by His very killing, what can God kill? He can only kill ''ajñāna''. ''Sat'' can kill ''asat''. ''Cit'' can kill ''acit''. ''Ānanda'' can kill ''duḥkha''. So what can God kill? Only God can kill ''ajñāna''. He is nothing but the very embodiment of pure consciousness. And so this person is praying to God: "Please come."
===The Methodology of Hatred===
Why did he adopt this methodology? Because the more inimical feeling we have, the more stronger, unforgettable our memory would be. If you love somebody, you might forget—and usually we do. But if you are angry with somebody, hate somebody, then I can guarantee you can never forget that person. So that is what these devotees want: "We do not want even one billionth metre of distance from You. We want to be with You, in You all the time." But out of this goodness—because he is seeing that my father is none other than Nārāyaṇa only—Prahlāda might have understood: "My father is cherishing some inimical feelings towards God," not understanding that what Prahlāda wants, what his father wants, is exactly one and the same thing.
===The Master's Ecstasy===
But the Kathak must have been a great singer and exponent, because what happens at these words, at hearing the prayer of Prahlāda, the master wept; he went into an ecstatic mood. Afterwards he began to talk to the devotees, and whenever the subject of bhakti comes, Śrī Rāmakṛṣṇa goes into ecstasy.
==Bhakti Is the Only Essential Thing==
"Bhakti is the only essential thing. One obtains love of God by constantly chanting His name and singing His glories."
===The Advaitic Path===
If we ask any Advaitin: "What is the way to know that I am Brahman?" He says: "First you become a fit recipient by acquiring certain divine qualities—''Sādhana-catuṣṭaya-sampatti'', ''viveka'' (discrimination), ''vairāgya'' (dispassion), control over the body and mind, etc., and deep longing for God-realisation." So that is the only way, and then only the teacher will tell this is the Mahāvākya—''śravaṇa''—which indicates: "You are none other than Brahman. You are Brahman. You will be only Brahman. No change will ever come. But you are thinking 'I am not Brahman.' So you have to get rid of that thinking 'I am not Brahman.' That is called ignorance, and that notion has to be replaced."
===As Many Paths as Many Faiths===
So that is what we need to see. Śrī Rāmakṛṣṇa says: "''Jato mat tato path''—as many paths, as many faiths—so many paths. Any path can take you." How come? Because God is infinite. You turn in any direction; you cannot help seeing God. There is no other way. That is why in the Chāndogya Upaniṣad it is categorically declared: God is above, God is below, God is in the four directions. That means you will not see anything else excepting God. If you are seeing anything other than Brahman, your vision is because of your ignorance.
###Brahman Is Everything ===
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्.

''sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt.''

It does not mean every man is Brahman. It means Brahman is everything. Now we have to see: God is only manifesting as you, as me, as an insect, as the rock, as the mountain, as the river, as the forest, as everything else. So what is the goal? That is bhakti. Once a person attains bhakti, realisation of God—attainment of bhakti are synonymous. But how to attain bhakti? Bhakti means love of God.
===The Way to Bhakti===
So pointing out the goal of life is not enough. One has to point out what is the way to reach that goal. And according to Śrī Rāmakṛṣṇa, he says: "One obtains love of God by constantly chanting His name and singing His glories." So this is the best path. This is the path recommended by the great sage Nārada. Even though Nārada was one of the greatest jñānīs, still he actively propagated throughout the world whenever it is possible and to whomsoever he addresses—or whosoever is ready and willing to listen to him—that Nārāyaṇa is the only reality. What Nārada means is not your philosophical Saguṇa Brahma but Brahman.
===Brahman and Śakti===
But Śrī Rāmakṛṣṇa says: "Brahman and Śakti are one and the same." That Śakti—the one from whom creation, maintenance, and resolution takes place—that Saguṇa Brahma which is none other than the Nirguṇa Brahma, the highest reality called Brahman. The only way for it is to chant the name of God. And what happens? You might be chanting it mechanically at the beginning, but then as we go on chanting, slowly, slowly a change takes place—albeit unawares—and then we start believing. That is why there is a saying in English language: "If you hear many times, then even the greatest lie becomes a truth." Of course, it never becomes the truth, but it influences our faith, our belief. Why not in the spiritual light also? So go on chanting. Then it makes us thoughtful. The name of God purifies our heart, and then it automatically develops certain qualities like automatic spell-checking.
===The AI Analogy===
Wherever there are misspelled words, there are programs which you give it freedom. You go on correcting yourself, especially the AI is extremely good at it. You give any text you want, feed it to that, and then you will see that it will not only correct the spelling mistakes, punctuation, commas, full stops, parentheses—everything—even it can put captions for every single idea which is going to be expounded. It puts in capital letters if you wish: "This is the idea you are going to get below." Everybody is talking about AI. There everything—anything in this world, any knowledge—is like a double-edged sword. So knowledge by itself is pure. But how we use that knowledge and the consequences can be evil or they could be for the highest good.
===AI Predicting Heart Attacks===
One instance I was reading recently: AI predicted that somebody is going to have a heart attack soon. Somehow this person believed in it and he went to the hospital, and the doctors examined him and found out what this man found out by just going on to the internet, and because they prevented him, at least they saved him for the time being. So we should not reject anything, but we should have that intelligence to use something in the right way.
===Cognitive Behavioral Therapy===
So this is also what nowadays psychologists have discovered—CBT (Cognitive Behavioral Therapy). Does it work? Most definitely it will work. So if anybody wants to get rid of certain bad habits—and the name for this habit in Sanskrit language is called ''saṃskāra''. What is a ''saṃskāra''? What is a habit? That which without any conscious effort manifests itself—that is called ''saṃskāra'' or habit, and it is very difficult. So CBT: go on repeating, "I do not wish to become angry." At first it looks: "What is this nonsense I am doing?" But go on doing it, and then after some time you become conscious. Supposing after doing this you forgot it and became angry, and then your own conscience will come to bite you, trouble you, makes you feel guilty: "Are you not repeating? I should not become angry."
===Pretending to Be Angry===
Now, you will have to note down something very important. Becoming angry and pretending to be angry—these are two separate issues. One is a worldly quality, another is a spiritual quality. During course of your duty or discharging your duties, you might have to get angry—pretend to be. You can even shout at that person. But if you are pretending, the moment that incident is over, then you will even forget about that incident. But if you are helplessly being carried away, it will affect you so terribly. The other person might not feel anything, but you will pay the consequences by losing your sleep, your appetite, and showing your sour face to everybody.
===How CBT Works===
So cognitive behavioral therapy most certainly works out. But for that, you will have to be intelligent and find out: what are the defects that automatically are coming, and how can I prevent them by what mantra—CBT. For example, every morning after your spiritual practice, after repeating the mantra—sacred mantra given to you by your Gurudeva—then separately, so many people pointed out to me: "I am a short-tempered person, and let me try not to lose my temper." You consciously practice it, and then this conscious practice will be a great remedy for our unconscious habit of reacting to certain situations. That is how most definitely it works.
===Chanting and Personality Development===
In fact, if simply mechanically, parrot-wise repeating the name of one ''iṣṭa-mantra'' is not going to be of much help, unless we try to develop our personality through the development of certain divine qualities: ''ahiṃsā'', ''samatā'', ''tuṣṭiḥ'', ''śrīḥ'', ''dhṛtiḥ'', etc. So that is called cognitive—means consciously; behavioral therapy—means what? Bringing about slowly, removing, converting the old ''saṃskāras'' into good ''saṃskāras''. And this is the method Śrī Rāmakṛṣṇa is advising to his devotees—we find it throughout the ''Gospel''. Not only Śrī Rāmakṛṣṇa, anybody, any great saint—whether it be Tulasīdāsa, Mīrābāī, Surdāsa, Tyāgarāja, Purandara Dāsa, Nāmadeva, Tuko—you name it, and we will get it.
===Bhakti and Singing===
So bhakti is the only essential thing, but how does one get it? One obtains love of God by constantly chanting His name and singing His glories. You see, it is called ''vāk-jñāna''. If somebody can definitely go on singing God's name—not only chanting but if possible singing. Of course, if your voice is so bad, you sing for yourself. God does not mind. Only other people may mind, and if they mind, it is a wonderful quality you have, because if you want solitude, start singing, and anybody will not approach you. And if they are nearby, suddenly they start looking at their watches and then saying: "Oh, I forgot there is an urgent work I have to do." And then inside you know what, why they are behaving like that. Outside you pretend: "Please go and attend." The less number of people, the more that is what is said: ''nirjana maje maje nirjanasthāne jābi''—''nirjana'' means where people are not. The most problematic thing about the saying is it is not the external presence of people; it is the internal attachment to people. That is very important.
===Fanaticism===
Then as usual, Śrī Rāmakṛṣṇa is repeating how much of this fanaticism between religions and religions, between communities and communities, between castes and castes. Fanaticism. One should not think: "My religion alone is the right path, and other religions are false." If anybody—any religion is trying to convert other people to their own religion—it is a sure sign that they are all fanatics. Śrī Rāmakṛṣṇa categorically declares, not out of reasonable thinking or rational thinking, but through actual experience. That is why he said, and that is why Holy Mother said: "Śrī Rāmakṛṣṇa had practised different religions, so that he can authentically say—not intellectually, not rationally, but experientially—he can say: I have followed so many important paths, and I reached the same Reality."
===God Can Be Realised by Every Path===
So God can be realised by every path. God can be realised by means of all paths—it is enough to have sincere yearning for God. This is the clue. It is not the path; it is in—one must have sincere yearning for God. Infinite are the paths and infinite are the opinions. If somebody is sincere, then everything becomes possible.
===The Story of the Farmer's Son===
And for that, we must recollect one of the stories of Śrī Rāmakṛṣṇa. There was a farmer, and he had a son. One day the son had been bitten by a snake, or fallen asleep? He was about to die. And then he considered, he brought one physician who said: "It is a very difficult thing. But one, it can be cured, but it is impossible—almost impossible—to cure. So there must be a poison, but that poison must be collected under some peculiar circumstances." He described it. So what are those conditions? There must be a skull. Near that skull, there must be a frog. And that frog must be seen by a cobra, a poisonous snake, and it should try—the snake should run after it to kill it—and in order to escape, the frog has to jump over the skull. But the poison of the snake should fall into the skull, and it should happen when it is raining and a particular star is in ascendancy. How impossible this is to fulfil all these conditions! But the farmer had tremendous faith. So he started; he reached a crematorium. Suddenly he saw a skull: "Lord, you have provided a skull. Now please fulfil." Suddenly it became cloudy; started to rain. Suddenly he heard the croak of a frog, and suddenly he saw a cobra, and it was running to catch this frog which was near the skull, and it lifted its hood and jumped to kill the frog. The frog jumped away, but the poison fell into the skull, and then a few drops of rainwater also had fallen. And joyfully the farmer brought it, and his son was saved. The parable itself is so impossible—so many conditions. But what is impossible for God? That is called sincerity—sincere faith in God. God can do anything He wants. There is nothing impossible.
===The Purpose of Māyā===
That is the definition of Māyā also: whatever is impossible—''asambhava''—becomes ''sambhava'' by the grace of Māyā. And Māyā is nothing but the grace of God. If you study Advaita Vedānta, Māyā is considered as the greatest obstacle, the most poisonous obstacle for human progress. But as we discussed so many times—especially the light thrown by Swami Adhūtānandaji Mahārāj—Māyā is the greatest grace of God, and the ultimate purpose of Māyā is only to bring people to God. So Māyā makes him suffer only to awaken the person: "You are going to be a prisoner of this ignorance and of terrible suffering so long as you do not turn towards God." The only remedy is to go nearer to God and be in His lap. Then you will be swimming in the ocean of bliss.
===Avidyā Māyā and Vidyā Māyā===
This concept that Mahāmāyā's only goal is not to delude people but to prepare—and this is how I have understood it. The Avidyā Māyā—what does it do? It makes every human being acquire the qualities required. Usually we do not sit down and go on trying: "I want this spiritual quality, that spiritual quality." But as we go on suffering, we understand gradually: the only way we can escape is by developing what is called ''puṇyam''—by doing ''puṇyam'', by developing—by leading a life of ''dharma''. And ''dharma'' is nothing but acquiring all the qualities which are described in the 16th chapter of the Bhagavad Gītā as ''Daivī Sampat''. And that can be done only by overcoming the demonic qualities. Once a person is ready, it is like passing lower classes, and then he enters the university—that is also under the Avidyā realm. But once a person successfully passes through hard work, then when he is about to enter into the highest course—PhD—that is called Vidyā Māyā, making a person ready for the reception of that highest knowledge in the form of Mahāvākya.
===Mahāvākya for the Devotee===
And this Mahāvākya in Advaita, as we have seen—''Ahaṃ Brahmāsmi''—especially this occurs in the Bṛhadāraṇyaka Upaniṣad. But in the bhaktā's words, they say: "Mahāvākya is that you are the child of God." So He is your mother, He is your father, He is everything to you. This is the Mahāvākya for the devotees.
===God Realisation Is the Only Goal===
So one must realise God. God-realisation is the only goal of life. And now Śrī Rāmakṛṣṇa is telling that categorically: "God can be seen." ''Seen'' means—here I am seeing a mango tree, I am seeing another person—not like that. God can be seen—that means God can be understood as He is the only reality: ''Satyam, jñānam, anantam Brahma''—"I am that Brahman."
===Sri Ramakrishna's Bold Declaration===
And then Śrī Rāmakṛṣṇa says: "Let me tell you one thing—God can be seen." How can he declare it so boldly, so categorically? Because we have seen throughout the Upaniṣads—practically every Upaniṣad, whether it is declared or not—this declaration of the teacher: "I have known."

वेदाहमेतं पुरुषं महान्तं आदित्यवर्णं तमसः परस्तात् | तमेवं विदित्वा अतिमृत्युमेति नान्यः पन्था विद्यते अयनाय ||

''vedāham etaṃ puruṣaṃ mahāntaṃ ādityavarṇaṃ tamasaḥ parastāt |'' tam evaṃ viditvā atimṛtyum eti nānyaḥ panthā vidyate 'yanāya ||
###The Brihadaranyaka Declaration ===
So recently we have seen in the Bṛhadāraṇyaka Upaniṣad, in the first chapter especially—the first chapter, fourth section:

ब्रह्म वा इदमग्रे आसीत्, तत् आत्मानम् एव अवेत् अहं ब्रह्मास्मि इति | तस्मात् तत् सर्वम् अभवत् || तत् यो यो देवानाम् प्रत्यबुध्यत स एव तत् अभवत् | तथा ऋषीणाम्, तथा मनुष्याणाम् || तद् एतत् प्रश्नं प्रसरं वामदेवः प्रतिपेदे अहं मनुरभवं सूर्यश्च इति | तद् इदम् अपि एतर्हि य एवं वेद अहं ब्रह्मास्मि इति स इदं सर्वं भवति ||

''brahma vā idam agre āsīt, tat ātmānam eva avet ahaṃ brahmāsmi iti |'' tasmāt tat sarvam abhavat || tat yo yo devānām pratyabudhyata sa eva tat abhavat | tathā ṛṣīṇām, tathā manuṣyāṇām || tad etat praśnaṃ prasaraṃ vāmadevaḥ pratipede ahaṃ manur abhavaṃ sūryaś ca iti | tad idam api etarhi ya evaṃ veda ahaṃ brahmāsmi iti sa idaṃ sarvaṃ bhavati ||

Even the very chanting of this mantra is extraordinarily inspiring. The brief meaning of this is: In the beginning, this universe was indeed Brahman alone. Before the universe came, Brahman was in the form of the insuperable material cause as well as intelligent cause. It knew itself: "I am Brahman." It knew itself: "I am all this." And then having said this, the Upaniṣad is telling: whichever of the gods realised this, he also became Brahman. Whoever realises "I am Brahman," he knows "I am Brahman." Likewise among the seers, likewise among men. How do we know? Because seeing this truth like Śrī Rāmakṛṣṇa—or Śrī Rāmakṛṣṇa, like Ṛṣi Vāmadeva—the seer Vāmadeva declared: "I became Manu, and I became this Sun"—means I became this entire creation. And not only at that time—the doubt might come: "Maybe there were people who were capable of realising it, but probably not me." No—even now, whoever knows this "I am Brahman" becomes all this. Once a person knows "I am God," and God is everything, therefore this person knows "I am everything."
===God Is Beyond Mind and Speech===
Śrī Rāmakṛṣṇa says: "The Vedas say that God is beyond mind and speech." This also we get in the Taittirīya Upaniṣad. Where do we get?

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह | आनन्दं ब्रह्मणो विद्वान् न बिभेति कुतश्चन ||

''yato vāco nivartante aprāpya manasā saha |'' ānandaṃ brahmaṇo vidvān na bibheti kutaścana ||

What does it mean? "From which"—means from which Brahman—words turn back along with the mind, unable to reach it. But he who knows that bliss of Brahman fears nothing at all. So this is what Śrī Rāmakṛṣṇa wants to say: that nobody can describe what God is like. But he says in a negative way: about God, one should never say "He is only this much and not more." ''Tākke iti kattenai''—one should not put a limit and say: "He is available only in my religion, in my country, in my house." No—once God is beyond mind and speech.
===Sri Ramakrishna and the Upanishads===
So this is every teaching of Śrī Rāmakṛṣṇa—a beautiful echo of the Vedas and the Upaniṣads. In fact, two scholars separately published two books: ''Sri Ramakrishna and the Shruti'' (the scriptures). And these persons have collected some of the sayings of Śrī Rāmakṛṣṇa and then where they are to be found in the Upaniṣads, and they have pointed out: "This teaching is nothing but that teaching of the Upaniṣad only put in simple Bengali language, simple English language."
===The Meaning of "Beyond Mind and Speech"===
So we have seen just now—this is what Śrī Rāmakṛṣṇa says. But then what is the meaning that "God is beyond mind and speech"? Because if He is really beyond mind and speech, then there is no way to convey that knowledge of God to others. Because even the person who wants to talk—what does he say?

आश्चर्यवत् पश्यति कश्चिदेनम् | आश्चर्यवद् वदति तथैव चान्यः | आश्चर्यवच्चैनमन्यः शृणोति | श्रुत्वाप्येनं वेद न चैव कश्चित् ||

''āścaryavat paśyati kaścid enam |'' āścaryavad vadati tathaiva cānyaḥ | āścaryavac cainam anyaḥ śṛṇoti | śrutvāpyenaṃ veda na caiva kaścit ||

"It is such a wonder that the person becomes mute, unable to express." If the scripture really means He is beyond the mind and speech, then there would be no teacher left out who could say something about God—Brahman—and there would be nobody who can be enlightened. But is that the meaning? No. This is where Śrī Rāmakṛṣṇa is telling: this is the meaning.
===Known by a Pure Mind===
"God is unknown to the mind attached to worldly objects." And Śrī Rāmakṛṣṇa is always quoting from where he heard it: Vaiṣṇavācāran used to say: "God is known by the mind and intellect that are pure." And Śrī Rāmakṛṣṇa continues: "God cannot be known to an impure mind, which is called a worldly mind. But God certainly can be known to the mind not attached to worldly objects. God is known by the mind and intellect that are pure."
===The Mirror Analogy===
And Śrī Rāmakṛṣṇa continues: "Therefore it is necessary to seek the company of holy men, practise prayer, and listen to the instruction of the Guru. These purify the mind; then one sees God. Dirt can be removed from water by a purifying agent; then one sees one's reflection in it. One cannot see one's face in a mirror if the mirror is covered with dirt. But if the same dirt is removed from the mirror, one can see crystal-clearly one's own reflection."
===Divine Love Comes Through Purification===
Śrī Rāmakṛṣṇa continues: "After the purification of the heart, one obtains divine love." And then he says: "After obtaining divine love, then one can see God through His grace."
===Without a Guru===
"Without a guru, one cannot realise God." What does it mean? It means a guru is nothing but the manifestation of the grace of God. When God's grace descends upon a person, then He will bring a right teacher to the very heart of this devotee. And a guru is none other than Brahmā, Viṣṇu, Maheśvara—which we go on chanting with devotion practically every day. But guru, scripture, and God—they are not three separate things. That is what Śrī Rāmakṛṣṇa used to chant every day, morning and at dawn and dusk: "Bhāgavata, Bhakta, Bhagavān." But one can see God only through His grace.

== Closing Prayer ==
''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum''

''Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Sri Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with bhakti.

'''Jai Ramakrishna!'''
[[Category:Gospel of Sri Ramakrishna]]

Brihadaranyaka Upanishad Ch.2 1.2-13 Lecture 46 on 28 June 2026 Q&A

2026-06-29T05:11:40Z

Bhama:

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/46%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%20%2028%20June%202026%20.mp3 Link to Audio] ==

== Question: Recommended Book for Revising the Upāsanas==
'''Question:''' Mahārāj, my question is: what book can we follow along if we want to revise the upāsanas that you have covered?

'''Response:''' I would highly recommend the book freely available on the website of Swami Śivānanda.

'''Questioner:''' Okay.

'''Response:''' He is the most—what is called—enlightened, in simple English, trying to summarise the teachings very well, and I take help from his book. I am not recommending Swami Nikhilānanda or Swami Mādhavānandajī's—of course, many other books are there—but I would recommend because Swami Śivānandajī's greatest genius is to present the highest Vedantic truths in very simple language, understandable to even an average intellect. So please go to the internet, and Swami Śivānanda's—what is called—''Bṛhadāraṇyaka Upaniṣad'', and try to follow it.
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.2-5 Lecture 45 on 27 June 2026 Q&A

2026-06-29T05:10:18Z

Bhama:

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/45%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%20%2027%20June%202026%20.mp3 Link to Audio] ==

== Question: Jīvanmukta as Guru – Dual Consciousness==
'''Question:''' A ''jīvanmukta'', Mahārāj, you have said that once a person gets full realization, he never thinks that he was not Brahman at one point and he has become Brahman.

'''Response:''' Correct.

'''Questioner:''' That becomes an established fact for him.

'''Response:''' Yes.

'''Questioner:''' But then when the same ''jīvanmukta'' becomes a Guru like Ajātaśatru, he is guiding the other disciples, and he does remember that he was a ''sādhaka'' at some point and he practiced some upāsanas.

'''Response:''' Yes.

'''Questioner:''' I see a gap in my understanding.

'''Response:''' Very simple. In his realization, he never forgets "I am Brahman." But he is working now through the mind—body and mind.

'''Questioner:''' Yeah.

'''Response:''' If you be careful, the guru must have a body. Yeah, otherwise, if he comes at midnight without a body, sometimes our hearts are weak. So you understand what I am talking about? Yeah, alright. So that mind is remembering. He doesn't say, "I remember." Okay, who is talking about Parabrahma? Parabrahma is talking, or our mind is talking?

'''Questioner:''' Our mind is only talking.

'''Response:''' We don't know what Parabrahma is—whether he exists, doesn't exist, what qualities—nothing. So when we think about Brahma, we superimpose upon that Brahman our understanding: "He is the supreme Brahman." We don't even know the ''saguṇa brahma'', not to speak of Parabrahma. You understand? These are all... Just like, you know, there is no comparison theory. A ''jīvanmukta'' never thinks, "I am the mind." But as if there is a mind—there is what is called a computer in front of him. He is accessing it, and he is accessing: "Oh, this is who, somebody had done these things. These are appropriate teachings to this disciple." And then he tells it. This dual consciousness is not possible for us to understand, even though we undergo this multiple personality syndrome all the time.

No, all the time. When a mother is looking at the baby, she has two personalities: "I am an individual, nothing to do with the baby. I am also a mother having something to do with this baby"—isn't it? So if you are going to office, that is the second personality added. So if you are belonging to a club, a third personality is added. So according to the role you are playing, one personality is added, isn't it? When you are acting—just a funny thing, you know: suppose a woman doesn't like her husband. She never gets an opportunity to beat him. But she is acting in a drama, and her husband also is acting as her husband in the drama. And the scene is written in such a way that she takes a broom and beats him. She takes it out without offending him. And the audience exclaim, "What a realistic performance!"

We never forget our individual personality. That is the point. We never forget who we are in and through all these personalities. We simply become temporarily identified with that secondary, third personality. Isn't it? We also do that, but we don't know who we are. But a ''jīvanmukta'' knows who he is. He knows, he pretends. When he is seeing Brahman, whom is he going to teach? So deliberately, he sheds the personality called Brahman, adopts the personality called ''Brahmā'', and tries to teach. Okay, yes, think deeply.
==Question: Meditating on Śrī Rāmakṛṣṇa as Hiraṇyagarbha and Nirvikalpa==
'''Questioner:''' The second question, Mahārāj: just like how in this chapter, Ajātaśatru is explaining the different ''adhiṣṭhāna'' devatās through them—different upāsanas, different aspects of the same Hiraṇyagarbha. If a devotee wants to meditate on Ṭhākur as Hiraṇyagarbha, then if the devotee tries to read about different disciples, monks who have realized Ṭhākur in different aspects—correct—we have... So when a devotee starts doing...

'''Response:''' I know what you are trying to indicate. There is a dhyāna mantra: ''Hṛdayakamalamātya rajitaṃ nirvikalpa''.

'''Questioner:''' Yes, Mahārāj.

'''Response:''' So you meditate upon ''nirvikalpa''. Śrī Rāmakṛṣṇa is ''nirvikalpa''. How do I identify myself? When I am angry with somebody, when I am pleased with somebody, it should not affect me—my real me. These are all things that come and go. In relation with some worldly transactions, these things happen. That is why ''nirvikalpa'' means ''sukha-duḥkhe samay kṛtvā''—"honor, dishonor, happiness, unhappiness, good and evil, cold and heat"—so all these things, let them come, let me experience. But I know I am beyond this. That is called ''nirvikalpa''. ''Prakṛti-vikṛti-śūnyam''—so I am not the body, I am not the māyā. So take one quality, think about them really, and apply them in practical life. I said ''nirvikalpa'' means what? I must remain like Śrī Rāmakṛṣṇa in ''nirvikalpa''. Whether a snake is crawling, somebody is beating, it doesn't really matter. This is the effect, the result of upāsanā. That is why the dhyāna mantras take a very special—what is called—look at it and see how they can be applied to day-to-day life. That itself is a big exercise.
==Question: Gārgya vs. Ajātaśatru – Essence vs. Object==
'''Questioner:''' The explanation that you are giving from Gārgya's and Ajātaśatru's standpoint—the way I am understanding is: Gārgya was seeing Brahman in things like sun, moon, lightning, whereas Ajātaśatru was looking at the essence around these objects—very similar to Śrī Rāmakṛṣṇa who was looking at Mā inside Swamiji.

'''Response:''' Yeah.

'''Questioner:''' Is that how? Okay, so we should... So going back to your previous explanations, looking at the essence of the objects and then meditating about it and then slowly transforming ourselves.

'''Response:''' Correct. That is the correct understanding. Just to make the point more clear: Gārgya was not meditating—you said "Brahman"—but which Brahma? ''Saguṇa brahma''. Not ''nirguṇa brahma''. Because if Gārgya was meditating and realized ''saguṇa brahma'', he would have become free—he would have attained mokṣa. But he didn't. How do we know? Because he understood: "My knowledge doesn't release me. I have to learn the real knowledge from Ajātaśatru." When he understood that, then he became humble and became a disciple—recipient, right?

'''Questioner:''' Yes.

'''Response:''' If he knew "I am Brahman," he would not have approached—isn't it?

'''Questioner:''' Yes.

'''Response:''' Then Ajātaśatru would not have corrected him. Okay. Yeah. So what is in essence—we have to understand—certain good qualities we have to develop in order to become fit students to receive ''brahmavidyā''. That is the essence.
==Question: Who is the Teacher in the Dialogue?==
'''Questioner:''' Just a little confused in my mind. You know, in this dialogue between Ajātaśatru and Gārgya, in the very first verse itself, it is established that Ajātaśatru is the guru who is doing the teaching—isn't it? And so is it like Kṛṣṇa and Arjuna that Arjuna keeps giving questions all through the various chapters, and Kṛṣṇa, of course, remains the teacher? Because in each of these subsequent verses, it looks like ''Gārgya uvāca''—so he starts with the question. So I am just curious to know whether it is established quite early that it is Ajātaśatru who is doing the teaching.

'''Response:''' Gārgya tells, "This is what I know." Ajātaśatru says, "That is fine, but a little more needs to be added to your existing fund of knowledge." But in a sense, what it means—just now I mentioned—Ajātaśatru wants Gārgya to become a fit disciple, and a fit disciple is one who has certain spiritual qualities. And Ajātaśatru was trying through these upāsanas to make Gārgya develop those qualities. Did you understand what I said? If Gārgya had those qualities, Ajātaśatru straight away could have gone to the real teaching. Ajātaśatru understood this disciple: sincere person, but he lacks certain qualities. What is upāsanā? Deep thinking. "I have to look upon everybody as equal." Is it a good quality or not?

'''Questioner:''' Yes, yes.

'''Response:''' That is how whatever you think upon deeply becomes your own quality.

'''Questioner:''' Correct.

'''Response:''' And these are called spiritual qualities.
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.2-13 Lecture 46 on 28 June 2026 Q&A

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Brihadaranyaka Upanishad Ch.2 1.2-11 Lecture 46 on 28 June 2026

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Brihadaranyaka Upanishad Ch.2 1.2-13 Lecture 46 on 28 June 2026

2026-06-29T04:39:50Z

Bhama: Bhama moved page Brihadaranyaka Upanishad Ch.2 1.2-11 Lecture 46 on 28 June 2026 to Brihadaranyaka Upanishad Ch.2 1.2-13 Lecture 46 on 28 June 2026

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

==Introduction: Gārgya and Ajātaśatru==
In our last class, we started analysing what Gārgya was trying to teach to Ajātaśatru, and how after hearing from Gārgya, Ajātaśatru started adding some more upāsanas. Every upāsana is a divine quality to be acquired by one who is aspiring to become Brahman—to become a fit recipient, to become a worthy student.
===The Essence of Vedānta===
So we have discussed two of those upāsanas. So one was the Sun. According to Vedānta—that means Hinduism is a common name for Vedānta. Vedānta, by the way, should not be identified with Advaita. Vedānta means the essence of the Vedas, which includes the dualistic philosophy, qualified non-dualistic philosophy, and also the highest non-dualistic philosophy—Dvaita, Viśiṣṭādvaita, and Advaita. The essence of these upāsanās is: each soul is potentially divine. The word "potentiality" means—in our understanding—forgotten divinity. Each soul has forgotten that he is the Divine, and we remember that we are not divine, but we are something else; we are individuals.
===Who Is an Advanced Human Being?===
This enquiry does not fit for any other non-human being, only to human beings—that too, advanced human beings. And who are the advanced human beings? Those who need not struggle for survival, those who have enough. Why do we say that? Because if somebody—let us say a field worker—he cannot survive without working. So manual labour is the only way for him to continue his living. Such persons have limited time and limited capacity, limited intelligence. Therefore, we have to understand that certain conditions need to be fulfilled.
===The Three Conditions===
A person, first of all, is highly developed in intellect. Second, he has gone through all these experiences through many a life—many janmas. Thirdly, he has started analysing himself. Then he found out whatever he experienced, he was lacking. And then only the enquiry comes: "I have thoroughly examined the entire physical phenomena, the external world, and I do not see what can fulfil my true desire." And then he turns inward, and then he has to struggle through various stages.
===The Need for a Guru===
For such a student, he has to become a student, because no student can ever understand what the scripture tells except through a Guru. Even in the case of Śrī Rāmakṛṣṇa, when he intuitively understood that only my Divine Mother is my Guru, he surrendered himself—like Arjuna:

शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्.

''śiṣyas te 'haṃ śādhi māṃ tvāṃ prapannam.''

Whenever we read about this particular line in the second chapter, we have to remind how Śrī Rāmakṛṣṇa said: "I am a fool." He was not a fool—but "fool" in what sense? That I do not know anything about Brahmavidyā. But he was not a fool with regard to worldly objects and worldly experiences. His understanding of the world, his knowledge of the world, is far superior to any other person. He understands by analysing thoroughly, objectively, that really speaking, he finds out there is no essence there; it is only an illusion. And then only he stops searching for what he wants to achieve outside and turns his attention inside.
===Daivī Sampat===
But even that turning inside—to become a fit disciple—he has to acquire what Bhagavān Kṛṣṇa says: ''Daivī Sampat''. And there are many—and I told you earlier that these qualities, whether demonic or divine or spiritual, come in gang groups. You cannot have one single without being supported by the other, either way. So Ajātaśatru found out Gārgya was having some spiritual qualities. He was humble; he was ready and open to truth from wherever it comes. So that is why God—in the form of Ajātaśatru—has started helping Gārgya: "You develop these qualities." How did he help? "You contemplate this particular quality. Go on thinking day in and day out; meditate with perfect concentration. And what we think, that is what we become."
===The Twelve Upāsanas===
So, as I said, it is not mentioned here, but as soon as Ajātaśatru taught him—"These are the qualities you have to develop"—immediately Gārgya must have practised. We do not know whether it took months or years; that is not mentioned. But we have to presume that Gārgya had acquired one by one, one after the other, those divine spiritual qualities—''Daivī Sampat''—and then only Ajātaśatru proceeds to the next stage. This is the development.

And then there were twelve upāsanas mentioned by Gārgya of which he was aware only partially, not in their fullness. And Ajātaśatru completes the understanding of Gārgya, makes him contemplate upon those—the specific word used here is ''upāsīta''—"O Gārgya, you do contemplation on this particular quality also."
===The Psychological Fact===
So we were trying to analyse those qualities, and we have already taken up two or three qualities. We will just remind. The first is his meditation on the sun—Āditya. As I mentioned, never forget: the sun, the moon, the lightning, the vāyu (air), the ākāśa—all these are nature, but nature as Brahman Devatā. So certain qualities are superimposed upon them. Even though—let us take an example—even though there is a stone image of Śiva—Śivaliṅga—but by taking it as a support, a true Śiva-bhakta (devotee of Śiva) contemplates: "My Iṣṭadevatā (chosen deity) is all-pervading, all-compassionate, all-forgiving, and He is the supreme most. He is the praiseworthy." Like that, thinking of one particular quality until it becomes one's own nature is the real result. That also the Upaniṣad mentions: if anybody contemplates in this particular way, he becomes the most important person, he acquires tremendous spiritual splendour, he becomes the greatest, he becomes the most intelligent person, etc. So whatever we think, that is what we become. And this is a psychological fact which has been accepted by every psychologist.
===The Devatās===
So first Āditya, then we have seen three qualities added. And then he took up Chandra is the second. And Chandra Devatā, Sūrya Devatā, Vidyud Devatā, etc.—we have to add, even though that epithet is not given in this Upaniṣad. So what is a Devatā? Without whose existence our existence is not possible. So the one particular aspect of our existence combined—''samaṣṭi'', universal—is called Devatā. So the moon is taken up, and that Chandra Devatā is meditated upon as Hiraṇyagarbha. Now one of the qualities is Hiraṇyagarbha quality. So Ajātaśatru—the Guru, now the teacher—adds three qualities: ''Bṛhat'', ''Pāṇḍaravat'', ''Somarāja''. And incidentally, these are also the qualities of Prāṇadevatā—''samaṣṭi'' Prāṇadevatā. Whenever I say ''prāṇa'', it is individual. Whenever I say ''Prāṇadevatā'', you have to understand it is the presiding deity, the person—the Devatā—who is manifesting in everybody in that particular format. Please keep this in mind.
===The Three Qualities of Chandra===
''Bṛhat'' means he becomes expanded. Just as a person who comes after a hard work—a manual labourer comes back—imagine there is a full moon and then he stands. It is likely he forgets the whole world because the Chandra Devatā delights everybody, gives joy to everybody, and it is the purest white. And His grace—Chandra Devatā's grace—is on everybody. So ''Bṛhat'' means indiscriminately bestowing His grace upon everybody.

''Pāṇḍaravat''—pure. ''Pāṇḍu'' means white; pure means ''śuddha''. Very pure. So the upāsaka becomes pure. The upāsaka delights everybody because happiness is his very nature, and that is indicated as the third quality—''Somarāja''. ''Soma'' is a kind of plant, and they used to extract the juice which is like a mild intoxicant, and it gives tremendous joy, lifts up at least temporarily. And we have to imagine that is why ecstasy is another name for another of these drugs—ecstatic state. However, whatever be the state previously, as soon as a person imbibes, immediately he becomes tremendously aware of a change of consciousness, a change of perception. That means his mind forgets temporarily his temporary state of body and mind and enters into a delightful state. That is why they are so addictive. So ''Somarājaḥ''. It is also said that the Soma plant creeper only grows in plenty and in fullness only when the moonlight influences it. So they are connected together. But it is a well-known scientific fact that a full moon—when you stand in front of it—certainly delights everybody's heart.
===The Result===
So these are the three qualities: ''Bṛhat'', ''Pāṇḍaravat'', ''Somarājya''. And as I mentioned, these are also happen to be the qualities of ''samaṣṭi Prāṇadevatā'', and that is going to come later on. So anybody who meditates becomes great, becomes pure, and becomes a very delightful, happy personality towards whom everybody is attracted. Because we are really attracted only towards happiness. A man looks at a woman, thinks she is very beautiful. It is not the beauty; it is the happiness that the concept of beauty brings. A man looks at a sweet; it is not the sweet; it is the delight, the happiness that is the resultant of coming into contact with that sweet, becoming that sweet, becoming one with him when he eats, and that quality of happiness temporarily becomes one with this person. So we are not really attracted to any object, but we are attracted towards what is happiness, but mistakenly manifested, mistakenly understood as the properties of those attractive, desirable objects.
===Vidyut (Lightning)===
So we have seen that one. ''Vidyut'' is also we discussed. So Ajātaśatru heard from Gārgya: "I contemplate upon lightning." And then Ajātaśatru says: "That is okay; that is a good thing. But I contemplate upon this lightning as ''Tejasvī''—Hiraṇyagarbha." Remember, the ''vidyut'' (lightning) is an aspect of Hiraṇyagarbha. The moon is an aspect of Hiraṇyagarbha. The sun is an aspect of Hiraṇyagarbha. As I mentioned yesterday, all the presiding deities are the combined particular quality in every human, in every living creature. As an example, just to remind you: all the seeing power in every creature in the form of the eye—all the eyes combined—''sahasrākṣaḥ sahasrapāt''—so that is called Sūrya Devatā. So all the minds together is called the Chandra Devatā. And here ''Tejasvī'' means splendour. There is a special splendour. It is not a power that emanates; it is a natural quality because lightning means light. Tremendous power is there. So ''tejas''—power, tremendous commanding capacity, and a brilliant shining personality. All these qualities are involved in this meditation upāsana called ''Tejasvī''. So Ajātaśatru says: "I meditate upon lightning as ''tejas''—divine splendour." And whoever meditates, that becomes that particular person's own nature, part of his personality. So he becomes ''Tejasvī''. That is why I said: saints' heads are often depicted as having a halo like that.
==Ākāśa Upāsana==
The next upāsana, the fourth upāsana, is called Ākāśa Upāsana. And when we are talking about this Ākāśa Upāsana earlier, we have seen what are the similarities between Ākāśa and Ātman. Ākāśa is the very first manifestation of Ātman. So both are infinite; both are uncontaminable—nothing can touch them. Both are indivisible; both are all-pervading; both are supporting everything in this world. So inevitably, everyone has to meditate upon Ākāśa, succeed in it at least to some extent. Then he will have a glimpse of what Ātman could be.
===Śrī Rāmakṛṣṇa's Experience===
I also quoted what Śrī Rāmakṛṣṇa's own experience: "I was like a bird flying in the infinite sky." And do not immediately say that it falls. Suppose the bird gets tired and then falls down and then dashes itself against the earth or a rock and dies. These are called negative thoughts; they should not be entertained. Ākāśa means infinite. In infinity, there is no up and down, east or west, above and below. Nothing is there. So that is a beautiful meditation—joylessly flying. There is no other being excepting me. And this is a very high and difficult upāsana to practise.
===The Two Qualities of Ākāśa===
Here it is. I am just reminding you: Gārgya said, "I worship—I do upāsana—on Ākāśa." He says with two special glories—''Pūrṇaḥ'' and ''Apravṛtti''. So why ''Pūrṇa''? Because whenever we objectify a thing, the objectifying means it is limited. But Ākāśa is unlimited. Therefore, we have to think—even though it is a thought, even though the mind can only think in limited terms, limited by time, space, and causation—we have to intellectually contemplate it as ''Pūrṇaḥ''. ''Pūrṇaḥ'' means infinite.

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते | पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||

''pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate |'' pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||

So it is ''Pūrṇam''. And then ''Apravṛtti''—that means actionless. So light is actionless. I say "light is illumining" as an example. All these concepts require a little bit of self-analysis. So light is illumining an object—that is how we express. Without light, I cannot see an object, experience an object, but as soon as light comes—either electricity or natural light—immediately it illumines. But our understanding should be deeper. You go and suppose you ask the light: "Did you illumine?" It says: "What are you talking about? I do not know anything about illuminating anything." Because if light thinks "I am illuminating," then it is a quality of the light, and sometimes the quality can be manifest, sometimes unmanifest. That means what? Sometimes the light decides: "I will show this person what this object is." And another time: "I do not like this person, so I am not going to illuminate." Light will be there, but that illumination will be absent—by the will of the light. But that is not the case. Fire burns; fire does not know anything. But in its presence, by its very nature, anything that comes into contact—even nearby contact—with fire automatically burns. It has nothing to do with the fire. This is illumining without the thought that "I am illumining." That is the concept we must have with regard to so many things.
===Ākāśa as Supporter===
With Ākāśa, it is the supporter of all, and it is uncontaminable. So that is why it is said that any number of impurities can be thrown into space, but space is never contaminated. So this is how one has to understand, though Ākāśa does not really do anything. But without Ākāśa, nothing can be done. You cannot construct a house. You cannot construct a workspace. You cannot move one millimetre if there were to be no space. But space itself does not know anything about it. It is ''asparśa''—completely non-touchable, non-influenceable. That is how one has to understand. It does not act, and it is also ''kriyā-rahita''. ''Pūrṇaḥ''—it is infinite, and in infinity, there is no time, space, and causation. There is no action; there is no inaction. That is how we have to understand.
===The Result of This Upāsana===
"This is how I meditated before I attained Brahmajñāna," says Ajātaśatru to Gārgya. "You also must acquire these qualities." What does it mean? You become a Karma Yogi. You feel that "the cause of me is Brahman. I am the Ātman. I am ''Pūrṇamadaḥ'', ''Pūrṇamidam''. And I do not need to do anything because I am Sat-Cit-Ānanda by my very nature." So if I am of the nature of bliss, if I do something, you know what happens? Instead of being happy, I will be subjected to unhappiness because an object is limiting. An object definitely limits the subject also. So we must go beyond subject and object.
===Upāsana Means Becoming One===
So Ajātaśatru teaches Gārgya: "You do upāsana." I am using this word ''upāsana'' because meditation, contemplation, concentration—these words really do not express what can be expressed by this word. ''Upāsana'' means what? Completely becoming one with the object of our contemplation. So He is infinite, and whatever is infinite is beyond any action, because everything that a person does is to obtain something which is not there. But when he becomes infinite, the subject, the object, the desirable, the undesirable—everything is included in the ''Pūrṇa''. Actually speaking, there is nothing undesirable. Even the worst thing is nothing but Brahman.
===The Example of Bhairavī Brāhmaṇī===
And in order to teach this lesson to Śrī Rāmakṛṣṇa, while Śrī Rāmakṛṣṇa was practising Tāntrika sādhana, Bhairavī Brāhmaṇī did so many things. I will only mention two. One day she brought some faeces and said: "My child, please taste them—not eat them, but taste them." And a revolution had arisen in the mind of Śrī Rāmakṛṣṇa. And then Bhairavī Brāhmaṇī perceived it and said: "What is there? Look here, I am doing it." And without any revulsion or hatred, how can it be done? Only by considering it as a manifestation of the Divine Mother who is everywhere—or Brahman, if you like. So Śrī Rāmakṛṣṇa said: "Immediately I was possessed by Caṇḍikā, and immediately I had no revulsion at all."
===The Dung Beetle===
Actually, look at it. There is a beetle called dung beetle. And the dung beetle's food is only dung. What is dung for us is the nutritious food for the dung beetle. And if you can imagine a dung beetle—a devotee of Brahman? In fact, there is no one who is not a devotee of Brahman, because every creature's unconscious prayer is: "Let me exist forever; let me be full of consciousness; let me be ''Ānandasvarūpa''—''asato mā sadgamaya'', etc." So unconsciously, we are all—there is nobody from that viewpoint who is a disbeliever in God. Only if you use the word "God," there will be a problem. But if you believe that God means existence, pure consciousness, and unbroken bliss—''ānanda''—then everybody wants only God. Everybody is a spark of God. Everybody is a devotee of God. Only temporarily, our mind does not allow us to recognise that fact.
===Apravṛtti and Kriyāvān===
So ''Apravṛtti'', ''kriyāvān''—this is how: all the full ''ānanda'' is within me. I do not desire anything other than ''ānanda''. An object is desired only if I think I do not have the ''ānanda'' of this particular object—for example, a sweet—then I desire sweet. When I am having unbroken happiness, my ''ānanda'' is ''pūrṇa''—infinite. Where is the question of any desire? Where there is no desire, there is absolutely no action.
==Vāyu Upāsana==
The next upāsana is Vāyu. You know, slowly some of the Pañcabhūtas are taken out for upāsana. Vāyu means air. We all know Vāyu means oxygen—Prāṇadevatā. Without breathing sixteen times a minute, we will not be able to survive. And those who suffer from asthma, they understand what I am talking much better. So you close your nostrils and hold up your breathing—you will understand what I am talking about.
===The Three Glories of Vāyudevatā===
So here also the three glories are there of Vāyudevatā, that is Prāṇadevatā: ''Indraḥ'', ''Vaikuṇṭhaḥ'', ''Aparājitasenāḥ''. ''Indra'' means Īśvara, because what is the first thing? Life. "I want to be, I want to exist"—and that comes only from Prāṇadevatā. Prāṇadevatā comes in the form of Vāyu, especially oxygen. What is oxygen for human beings and other animals is poison to all the plants. So for the plants, what we breathe out—that is called carbon dioxide—that is the oxygen for them. So in whichever case—oxygen or carbon dioxide—both are manifestations of Vāyudevatā, Prāṇadevatā.
===The Three Qualities===
He has got—you are contemplating fine. But now you have to contemplate the same Vāyu as Hiraṇyagarbha—as ''Indraḥ''—the king of the kings; and ''Vaikuṇṭhaḥ''—meaning extremely intelligent, ''amandaḥ''—do not imagine Nārāyaṇa's loka Vaikuṇṭha. In fact, it is where there is no ''kuṇṭha''—there is no lack—and pure consciousness is the location where God is revealed. Therefore, Vaikuṇṭha means ''amandaḥ''—not at all dull. That means he is very intelligent, he is active, he is energetic, he is agile, dynamic, etc. And ''Aparājitasenāḥ''—one whose army is never defeated, one who has got invincible forces or undefeatable power. ''Aparājitasenāḥ''—that means one who has got an army which is invincible.
===The Spiritual Context===
But how do we understand in the spiritual context? We have to understand that the spiritual qualities—if I possess the spiritual quality of particularly this Vāyudevatā—then any amount of unspiritual forces (what in the ancient days, especially Christian saints, used to term as demons, devils) they cannot defeat me.
===The Story of the Saint and the Devil===
There is a beautiful story. There was a great saint, and the devil wanted to conquer him. So he came to him and revealed himself as an angel, thinking: "This person will become very proud—'Oh, what a great man I am! I had the vision of Saint Peter the Great angels.'" But the saint was too clever for this devil. Devils are not clever at all; now their thinking is very limited. So the angel is telling: "I have come from God. Rejoice!" Immediately the saint says: "I am not such a great soul that God can bestow—send his angels to me. So I do not deserve your vision." The moment the devil hears it, he hangs his head down and immediately flees away. There is no way to conquer this saint. Whereas a loyal person thinks: "What a how fortunate I am!" So for a few days he will think—in fact, there are so many stories which I am not going to go into.
===Humility===
So this person is humility itself. Therefore, when a person is so humble:

तृणादपि सुनीचेन.

''tṛṇād api sunīcena.''

That is what Caitanya Mahāprabhu says: "Even lower than a blade of grass"—considering himself or herself lower than a blade of grass—and nothing can defeat him. Because if a devil comes, he will say: "I am not equal to you; you are greater than me." And there is nothing the devil can do to this humble person. Humility means complete possession by the Spirit of God; when we make space, then pure Ākāśa—pure air—takes its place. When we empty our heart, pure divinity will be manifesting there.
===Hanumān and Bhīmasena===
So Vāyu is the most powerful. That is why Añjaneya—nobody can defeat him:

मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् | वातात्मजं वानरयूथमुख्यं श्रीरामदूतं शिरसा नमामि ||

''manojavaṃ mārutatulyavegaṃ jitendriyaṃ buddhimatāṃ variṣṭham |'' vātātmajaṃ vānarayūthamukhyaṃ śrīrāmadūtaṃ śirasā namāmi ||

And Bhīmasena—so in the Mahābhārata, Añjaneya wanted to bestow his grace on Bhīmasena. So he took the form of an old monkey with a thick big tail lying on a narrow path. Bhīmasena said: "You please withdraw your form. I want to cross, otherwise you are elderly, so I do not want to step over you." And the old monkey—Añjaneya—said: "I am too weak. Will you please help me just to put my tail to a side first?" So Bhīmasena tried with one finger—little finger—could not. Then he used all the five fingers—could not. He used one hand—could not. Used both hands—could not. And he used all his energy—could not. Immediately that flashed in his head: "This is not an ordinary old monkey. It must be my eldest brother, elder brother Añjaneya." Immediately he fell at his feet. They were all spiritual people, these Pañca Pāṇḍavas. So immediately Añjaneya gave him a boon: "Tell your Arjuna to keep a flag, and in that flag I will reside, and whoever looks at this flag, his heart will fail on the spot." So Bhīmasena was very, very strong. Añjaneya was invincible. So that is the ''senā''. Whoever has got the grace of Vāyudevatā becomes invincible, and even Mṛtyudevatā does not dare to come near until the allotted time has come.
==Agni Upāsana==
The next upāsana is Agni—fire. So only one ''viśeṣaṇa'' is there. What is it? ''Viśvasāhā''. ''Viśvasāhā'' means Agni. Whatever we throw into the fire, it accepts it, burns it—even if it is the most impure, it will not keep it. So that is why He will not get angry with you. "Why did you throw this impure thing into me?" He turns everything into the purest. Throw into fire anything that is pure or impure—everything it will turn into the most purest substance by breaking down, absorbing, destroying all the impurities. That is why fire is called the most purifying aspect. So Agni takes anything given to it, and He does not complain. Whatever we give, He accepts it. And if we give with devotion, He will turn it completely into something very pure.
==Apaḥ (Water) Upāsana==
The next is ''Apaḥ''—water. We know one of the Pañca Devatās. Agni we have seen, Vāyu we have seen. So take it—''Apaḥ'' means water. Water is taken for upāsana, and here Ajātaśatru adds one more specific quality of Hiraṇyagarbha for Gārgya to contemplate upon. It is called ''Pratirūpa'', meaning ''samāna-rūpam''—that is to say, if you peer into flowing water, as we have seen how Prajāpati instructed: "Bring a big pail of water and look yourselves into it—without dressing up, after dressing up—and what you see that is your true self." One step further in spiritual progress. So ''samāna-rūpam'', ''pratirūpaḥ''—it means it reflects. But even a better reflector is there—that is called a mirror. We are going to come to it.
===The Result===
So what does it mean? What is the result the person will get? If anybody contemplates Hiraṇyagarbha in the form of this water, then the result he will get is ''samāna-putra-prāpti''. His children will be as spiritual people as the father and mother are. Whether it is sons or daughters, they will also be—all of them will be only good children, taking after the mother and like the father.
==Ādarśa (Mirror) Upāsana==
The next higher is called ''Ādarśa''. ''Ādarśa'' in Sanskrit means what we call mirror. What does a mirror do? It reflects. So Hiraṇyagarbha, if he is meditated upon with this quality called mirror quality, then what happens—that he reflects: "This is what you are." What does it mean? An ordinary mirror actually reflects. If a monkey stands in front of a mirror, only a monkey's ''svarūpa'' will come. But this is not an ordinary mirror; it is Hiraṇyagarbha. So when even an ignorant person stands in front of this Hiraṇyagarbha in the form of contemplating him as a mirror, that mirror called Hiraṇyagarbha reflects and shows: "You are not an ordinary human being; you are Hiraṇyagarbha." So the ''pratirūpa''—the reflection of the person who is standing in front of this divine mirror called Hiraṇyagarbha—the divine mirror only reflects divinity. So this is ''svaccha-svabhāvaḥ'', ''śuddha-svabhāvaḥ''—pure Hiraṇyagarbha's ''svarūpaḥ''. So that is the eighth.
==Yantam Paścāt Śabdaḥ Upāsana==
Then we will see the ninth one—''Yantam paścāt śabdaḥ''. Supposing a person is running, and after some time his breathing becomes gasping. And meditate upon Hiraṇyagarbha with that gasping sound—''paścāt yantam'', ''paścāt śabdaḥ''. ''Yantam'' means one who is walking for a long time or running for a long time. ''Paścāt''—after a long time, what type of breathing comes out of that person who is running—that gasping sound. Gasping means what? He is trying to inhale more amount of oxygen. Meditate upon that. So every asthmatic patient knows, and it may be very convenient for him to do this one. So what is the Hiraṇyagarbha's quality? Meditate Hiraṇyagarbha as that—so ''anuguṇatvena prāṇaguṇatvena''. That is to say, this person will obtain plenty of life energy from the source of this life energy, which is Hiraṇyagarbha, and this person lives for a long time because he will not suffer from this if he meditates upon him like that.
===The Example of Lakṣmī Devī===
Supposing a beggar meditates upon Lakṣmī Devī—then as a result of that meditation, he identifies: "I am full of wealth." And thereafter he really gets the happiness of being a wealthy man, even if he does not have wealth. What wealth Śudhiram had, what wealth Śrī Rāmakṛṣṇa had, what wealth Holy Mother had—but whoever went there, she uplifted their mind, the people's mind to a very high level.
===The Anecdote from 1973===
I have to remind you one of my anecdotes. In 1973, I was living at—not Mother's house—Balarāma Bābū's house, and the court just had given its verdict that this belongs to the Ramakrishna Order according to the will of Kṛṣṇamayī, the granddaughter of Balarāma Bābū's. And the court case had taken, I think, more than 30–35 years. Anyway, the verdict had come. I was living there, and I used to go for food, etc., to Mother's house, which is the most pleasant experience because going to Mother's house means most enjoyable things are available. You do not need to pray to Mother; they are already there. You go—if you make yourself as hungry as possible, you can enjoy that.
===The Sevaka's Reminiscence===
There was a sevaka, a person who served as an attendant to Holy Mother. He was very old—I forget his name now. So I was eager to know his reminiscences of while he was living with Holy Mother. Then specifically I asked: "So what about your ''kāma''—lust?" Because they were all very young youth, and there were so many women there—young women. And the women need not be Miss Universes, because when a person is in this mood of lust, any woman would look very beautiful. Then the Swami told me something extraordinary. He said: "So long as Holy Mother was alive, even the thought that I am a male never arose in all those male attendants." Then he added: "The moment Holy Mother passed away, as if we have come out of the river Gaṅgā, all the old sins are sitting on the branches on the bank of the river, and they all jumped. Now we have to struggle like anybody else." But then he said that because I distinctly remember how I was living in her presence, I meditate upon it, and that helps me to overcome. Old age is no obstruction for ''kāma'', ''krodha'', ''lobha'', ''moha'', ''mada'', ''mātsarya''—keep it in mind. So that is the result.
==Dik (Directions) Upāsana==
Then it comes on directions—''dik''. You know, Hinduism divides all this into four categories: East, West, South, North, and also in between—East and West, East and South, South and West, West and North. We call it ''Aṇḍavai''—you remember easily—mnemonics. So if somebody does contemplation upon it, what does he become? He gets two qualities: ''dvitīyavān''—always there will be somebody with him to help him, to serve him. He will never be without a second person taking care of him as long as the person is alive. So ''abhiyunuktatva''—that means inseparableness. So if a person is married, wife and husband live—only they die at the same time. But they will never be separable; they will not suffer from the separateness of one person dying.
===The Result===
''Sa ya etam evam upāste dvitīyavān bhavati nāsya gaṇāś chidyate''—"Even his children—they will not die only in the full ''āyurdāya'' time—only they will die." Such a person who contemplates on the directions—East, West, South, North, etc.—as qualities of Hiraṇyagarbha will get the result of always being served, and of course he becomes more fit to become an apt student.
==Chāyā (Shadow) Upāsana==
Then the next meditation is ''chāyā''. ''Chāyā'' means shadow. So:

''Sa ya etam evam upāste sarvam āyur evāsmin loke ayate, nainaṃ pūrākālān mṛtyur agacchati.''

"He who meditates upon Hiraṇyagarbha as a shadow attains his full span of life in this world, and the shadow called death, which always follows us, does not come to him before the appointed time." That means ''apāmṛtyu''—untimely death—will never come to this one.
==Prajāpati Upāsana==
And the twelfth upāsana—the last one—is ''Ātma''—that is Prajāpati, the ''samaṣṭi'' itself. All the Devatās put together are contemplated upon as Prajāpati—''rūpāṇi samaṣṭi-rūpāṇi''—upāsana. So what is the result? It means he will become one with everybody. He will have full self-control, total mastery over one's own self.
===The Shadow of Death===
So these are, in brief, the one—only—I just wanted to know that all of us are followed by the shadow of death. But one who meditates upon Hiraṇyagarbha as a shadow—that shadow will never—the shadow called death will never follow such a person. That means what does it mean? It really means that for the spiritual person, he overcomes the fear of death. "Let death come just now, tomorrow, after ten years, after a hundred years—it does not really matter." But I am not frightened of death because I know as soon as this physical body falls—that is called what we call death—then I become merged in this Hiraṇyagarbha because I have been meditating upon Hiraṇyagarbha.
===The Final Step===
And whoever meditates upon Hiraṇyagarbha, and Hiraṇyagarbha had these qualities—already Gārgya had some, and Ajātaśatru adds so many—then that Hiraṇyagarbha becomes full, and then whoever meditates becomes completely identified with Hiraṇyagarbha. Hiraṇyagarbha is Saguṇa Brahma. Saguṇa Brahma is ''Māyādhiśvara''—He is the master of Māyā. Māyā means in the form of ''sṛṣṭi'', ''sthiti'', ''saṃhāra''—that is creation, sustenance, and re-emergence into its cause. A person will be free from these.
===Ready for the Final Step===
So that is how Ajātaśatru had trained his apt disciple Gārgya to become one with Hiraṇyagarbha. Now he is ready for the final step—how Hiraṇyagarbha has to be merged into the Nirguṇa Brahma—''Parabrahma'', ''Satyasya Satyam''. Hiraṇyagarbha is the ''satyam''—truth—and Nirguṇa Brahma is ''Satyasya Satyam''. And that is the beautiful topic, and Ajātaśatru, in the form of taking Gārgya by hand to a sleeping person, wakes him up. And he tries to explain what happens in deep sleep, and that is what we also had studied in the Māṇḍūkyakārikā, especially Gauḍapāda's teaching. But the same thing, we will try to talk in simpler terms in our next class onwards. I will also give you a methodology of approaching how to understand the forthcoming mantras—how Ajātaśatru had Gārgya understand.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.2-13 Lecture 46 on 28 June 2026

2026-06-29T04:39:33Z

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

==Introduction: Gārgya and Ajātaśatru==
In our last class, we started analysing what Gārgya was trying to teach to Ajātaśatru, and how after hearing from Gārgya, Ajātaśatru started adding some more upāsanas. Every upāsana is a divine quality to be acquired by one who is aspiring to become Brahman—to become a fit recipient, to become a worthy student.
===The Essence of Vedānta===
So we have discussed two of those upāsanas. So one was the Sun. According to Vedānta—that means Hinduism is a common name for Vedānta. Vedānta, by the way, should not be identified with Advaita. Vedānta means the essence of the Vedas, which includes the dualistic philosophy, qualified non-dualistic philosophy, and also the highest non-dualistic philosophy—Dvaita, Viśiṣṭādvaita, and Advaita. The essence of these upāsanās is: each soul is potentially divine. The word "potentiality" means—in our understanding—forgotten divinity. Each soul has forgotten that he is the Divine, and we remember that we are not divine, but we are something else; we are individuals.
===Who Is an Advanced Human Being?===
This enquiry does not fit for any other non-human being, only to human beings—that too, advanced human beings. And who are the advanced human beings? Those who need not struggle for survival, those who have enough. Why do we say that? Because if somebody—let us say a field worker—he cannot survive without working. So manual labour is the only way for him to continue his living. Such persons have limited time and limited capacity, limited intelligence. Therefore, we have to understand that certain conditions need to be fulfilled.
===The Three Conditions===
A person, first of all, is highly developed in intellect. Second, he has gone through all these experiences through many a life—many janmas. Thirdly, he has started analysing himself. Then he found out whatever he experienced, he was lacking. And then only the enquiry comes: "I have thoroughly examined the entire physical phenomena, the external world, and I do not see what can fulfil my true desire." And then he turns inward, and then he has to struggle through various stages.
===The Need for a Guru===
For such a student, he has to become a student, because no student can ever understand what the scripture tells except through a Guru. Even in the case of Śrī Rāmakṛṣṇa, when he intuitively understood that only my Divine Mother is my Guru, he surrendered himself—like Arjuna:

शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्.

''śiṣyas te 'haṃ śādhi māṃ tvāṃ prapannam.''

Whenever we read about this particular line in the second chapter, we have to remind how Śrī Rāmakṛṣṇa said: "I am a fool." He was not a fool—but "fool" in what sense? That I do not know anything about Brahmavidyā. But he was not a fool with regard to worldly objects and worldly experiences. His understanding of the world, his knowledge of the world, is far superior to any other person. He understands by analysing thoroughly, objectively, that really speaking, he finds out there is no essence there; it is only an illusion. And then only he stops searching for what he wants to achieve outside and turns his attention inside.
===Daivī Sampat===
But even that turning inside—to become a fit disciple—he has to acquire what Bhagavān Kṛṣṇa says: ''Daivī Sampat''. And there are many—and I told you earlier that these qualities, whether demonic or divine or spiritual, come in gang groups. You cannot have one single without being supported by the other, either way. So Ajātaśatru found out Gārgya was having some spiritual qualities. He was humble; he was ready and open to truth from wherever it comes. So that is why God—in the form of Ajātaśatru—has started helping Gārgya: "You develop these qualities." How did he help? "You contemplate this particular quality. Go on thinking day in and day out; meditate with perfect concentration. And what we think, that is what we become."
===The Twelve Upāsanas===
So, as I said, it is not mentioned here, but as soon as Ajātaśatru taught him—"These are the qualities you have to develop"—immediately Gārgya must have practised. We do not know whether it took months or years; that is not mentioned. But we have to presume that Gārgya had acquired one by one, one after the other, those divine spiritual qualities—''Daivī Sampat''—and then only Ajātaśatru proceeds to the next stage. This is the development.

And then there were twelve upāsanas mentioned by Gārgya of which he was aware only partially, not in their fullness. And Ajātaśatru completes the understanding of Gārgya, makes him contemplate upon those—the specific word used here is ''upāsīta''—"O Gārgya, you do contemplation on this particular quality also."
===The Psychological Fact===
So we were trying to analyse those qualities, and we have already taken up two or three qualities. We will just remind. The first is his meditation on the sun—Āditya. As I mentioned, never forget: the sun, the moon, the lightning, the vāyu (air), the ākāśa—all these are nature, but nature as Brahman Devatā. So certain qualities are superimposed upon them. Even though—let us take an example—even though there is a stone image of Śiva—Śivaliṅga—but by taking it as a support, a true Śiva-bhakta (devotee of Śiva) contemplates: "My Iṣṭadevatā (chosen deity) is all-pervading, all-compassionate, all-forgiving, and He is the supreme most. He is the praiseworthy." Like that, thinking of one particular quality until it becomes one's own nature is the real result. That also the Upaniṣad mentions: if anybody contemplates in this particular way, he becomes the most important person, he acquires tremendous spiritual splendour, he becomes the greatest, he becomes the most intelligent person, etc. So whatever we think, that is what we become. And this is a psychological fact which has been accepted by every psychologist.
===The Devatās===
So first Āditya, then we have seen three qualities added. And then he took up Chandra is the second. And Chandra Devatā, Sūrya Devatā, Vidyud Devatā, etc.—we have to add, even though that epithet is not given in this Upaniṣad. So what is a Devatā? Without whose existence our existence is not possible. So the one particular aspect of our existence combined—''samaṣṭi'', universal—is called Devatā. So the moon is taken up, and that Chandra Devatā is meditated upon as Hiraṇyagarbha. Now one of the qualities is Hiraṇyagarbha quality. So Ajātaśatru—the Guru, now the teacher—adds three qualities: ''Bṛhat'', ''Pāṇḍaravat'', ''Somarāja''. And incidentally, these are also the qualities of Prāṇadevatā—''samaṣṭi'' Prāṇadevatā. Whenever I say ''prāṇa'', it is individual. Whenever I say ''Prāṇadevatā'', you have to understand it is the presiding deity, the person—the Devatā—who is manifesting in everybody in that particular format. Please keep this in mind.
===The Three Qualities of Chandra===
''Bṛhat'' means he becomes expanded. Just as a person who comes after a hard work—a manual labourer comes back—imagine there is a full moon and then he stands. It is likely he forgets the whole world because the Chandra Devatā delights everybody, gives joy to everybody, and it is the purest white. And His grace—Chandra Devatā's grace—is on everybody. So ''Bṛhat'' means indiscriminately bestowing His grace upon everybody.

''Pāṇḍaravat''—pure. ''Pāṇḍu'' means white; pure means ''śuddha''. Very pure. So the upāsaka becomes pure. The upāsaka delights everybody because happiness is his very nature, and that is indicated as the third quality—''Somarāja''. ''Soma'' is a kind of plant, and they used to extract the juice which is like a mild intoxicant, and it gives tremendous joy, lifts up at least temporarily. And we have to imagine that is why ecstasy is another name for another of these drugs—ecstatic state. However, whatever be the state previously, as soon as a person imbibes, immediately he becomes tremendously aware of a change of consciousness, a change of perception. That means his mind forgets temporarily his temporary state of body and mind and enters into a delightful state. That is why they are so addictive. So ''Somarājaḥ''. It is also said that the Soma plant creeper only grows in plenty and in fullness only when the moonlight influences it. So they are connected together. But it is a well-known scientific fact that a full moon—when you stand in front of it—certainly delights everybody's heart.
===The Result===
So these are the three qualities: ''Bṛhat'', ''Pāṇḍaravat'', ''Somarājya''. And as I mentioned, these are also happen to be the qualities of ''samaṣṭi Prāṇadevatā'', and that is going to come later on. So anybody who meditates becomes great, becomes pure, and becomes a very delightful, happy personality towards whom everybody is attracted. Because we are really attracted only towards happiness. A man looks at a woman, thinks she is very beautiful. It is not the beauty; it is the happiness that the concept of beauty brings. A man looks at a sweet; it is not the sweet; it is the delight, the happiness that is the resultant of coming into contact with that sweet, becoming that sweet, becoming one with him when he eats, and that quality of happiness temporarily becomes one with this person. So we are not really attracted to any object, but we are attracted towards what is happiness, but mistakenly manifested, mistakenly understood as the properties of those attractive, desirable objects.
===Vidyut (Lightning)===
So we have seen that one. ''Vidyut'' is also we discussed. So Ajātaśatru heard from Gārgya: "I contemplate upon lightning." And then Ajātaśatru says: "That is okay; that is a good thing. But I contemplate upon this lightning as ''Tejasvī''—Hiraṇyagarbha." Remember, the ''vidyut'' (lightning) is an aspect of Hiraṇyagarbha. The moon is an aspect of Hiraṇyagarbha. The sun is an aspect of Hiraṇyagarbha. As I mentioned yesterday, all the presiding deities are the combined particular quality in every human, in every living creature. As an example, just to remind you: all the seeing power in every creature in the form of the eye—all the eyes combined—''sahasrākṣaḥ sahasrapāt''—so that is called Sūrya Devatā. So all the minds together is called the Chandra Devatā. And here ''Tejasvī'' means splendour. There is a special splendour. It is not a power that emanates; it is a natural quality because lightning means light. Tremendous power is there. So ''tejas''—power, tremendous commanding capacity, and a brilliant shining personality. All these qualities are involved in this meditation upāsana called ''Tejasvī''. So Ajātaśatru says: "I meditate upon lightning as ''tejas''—divine splendour." And whoever meditates, that becomes that particular person's own nature, part of his personality. So he becomes ''Tejasvī''. That is why I said: saints' heads are often depicted as having a halo like that.
==Ākāśa Upāsana==
The next upāsana, the fourth upāsana, is called Ākāśa Upāsana. And when we are talking about this Ākāśa Upāsana earlier, we have seen what are the similarities between Ākāśa and Ātman. Ākāśa is the very first manifestation of Ātman. So both are infinite; both are uncontaminable—nothing can touch them. Both are indivisible; both are all-pervading; both are supporting everything in this world. So inevitably, everyone has to meditate upon Ākāśa, succeed in it at least to some extent. Then he will have a glimpse of what Ātman could be.
===Śrī Rāmakṛṣṇa's Experience===
I also quoted what Śrī Rāmakṛṣṇa's own experience: "I was like a bird flying in the infinite sky." And do not immediately say that it falls. Suppose the bird gets tired and then falls down and then dashes itself against the earth or a rock and dies. These are called negative thoughts; they should not be entertained. Ākāśa means infinite. In infinity, there is no up and down, east or west, above and below. Nothing is there. So that is a beautiful meditation—joylessly flying. There is no other being excepting me. And this is a very high and difficult upāsana to practise.
===The Two Qualities of Ākāśa===
Here it is. I am just reminding you: Gārgya said, "I worship—I do upāsana—on Ākāśa." He says with two special glories—''Pūrṇaḥ'' and ''Apravṛtti''. So why ''Pūrṇa''? Because whenever we objectify a thing, the objectifying means it is limited. But Ākāśa is unlimited. Therefore, we have to think—even though it is a thought, even though the mind can only think in limited terms, limited by time, space, and causation—we have to intellectually contemplate it as ''Pūrṇaḥ''. ''Pūrṇaḥ'' means infinite.

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते | पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||

''pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate |'' pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||

So it is ''Pūrṇam''. And then ''Apravṛtti''—that means actionless. So light is actionless. I say "light is illumining" as an example. All these concepts require a little bit of self-analysis. So light is illumining an object—that is how we express. Without light, I cannot see an object, experience an object, but as soon as light comes—either electricity or natural light—immediately it illumines. But our understanding should be deeper. You go and suppose you ask the light: "Did you illumine?" It says: "What are you talking about? I do not know anything about illuminating anything." Because if light thinks "I am illuminating," then it is a quality of the light, and sometimes the quality can be manifest, sometimes unmanifest. That means what? Sometimes the light decides: "I will show this person what this object is." And another time: "I do not like this person, so I am not going to illuminate." Light will be there, but that illumination will be absent—by the will of the light. But that is not the case. Fire burns; fire does not know anything. But in its presence, by its very nature, anything that comes into contact—even nearby contact—with fire automatically burns. It has nothing to do with the fire. This is illumining without the thought that "I am illumining." That is the concept we must have with regard to so many things.
===Ākāśa as Supporter===
With Ākāśa, it is the supporter of all, and it is uncontaminable. So that is why it is said that any number of impurities can be thrown into space, but space is never contaminated. So this is how one has to understand, though Ākāśa does not really do anything. But without Ākāśa, nothing can be done. You cannot construct a house. You cannot construct a workspace. You cannot move one millimetre if there were to be no space. But space itself does not know anything about it. It is ''asparśa''—completely non-touchable, non-influenceable. That is how one has to understand. It does not act, and it is also ''kriyā-rahita''. ''Pūrṇaḥ''—it is infinite, and in infinity, there is no time, space, and causation. There is no action; there is no inaction. That is how we have to understand.
===The Result of This Upāsana===
"This is how I meditated before I attained Brahmajñāna," says Ajātaśatru to Gārgya. "You also must acquire these qualities." What does it mean? You become a Karma Yogi. You feel that "the cause of me is Brahman. I am the Ātman. I am ''Pūrṇamadaḥ'', ''Pūrṇamidam''. And I do not need to do anything because I am Sat-Cit-Ānanda by my very nature." So if I am of the nature of bliss, if I do something, you know what happens? Instead of being happy, I will be subjected to unhappiness because an object is limiting. An object definitely limits the subject also. So we must go beyond subject and object.
===Upāsana Means Becoming One===
So Ajātaśatru teaches Gārgya: "You do upāsana." I am using this word ''upāsana'' because meditation, contemplation, concentration—these words really do not express what can be expressed by this word. ''Upāsana'' means what? Completely becoming one with the object of our contemplation. So He is infinite, and whatever is infinite is beyond any action, because everything that a person does is to obtain something which is not there. But when he becomes infinite, the subject, the object, the desirable, the undesirable—everything is included in the ''Pūrṇa''. Actually speaking, there is nothing undesirable. Even the worst thing is nothing but Brahman.
===The Example of Bhairavī Brāhmaṇī===
And in order to teach this lesson to Śrī Rāmakṛṣṇa, while Śrī Rāmakṛṣṇa was practising Tāntrika sādhana, Bhairavī Brāhmaṇī did so many things. I will only mention two. One day she brought some faeces and said: "My child, please taste them—not eat them, but taste them." And a revolution had arisen in the mind of Śrī Rāmakṛṣṇa. And then Bhairavī Brāhmaṇī perceived it and said: "What is there? Look here, I am doing it." And without any revulsion or hatred, how can it be done? Only by considering it as a manifestation of the Divine Mother who is everywhere—or Brahman, if you like. So Śrī Rāmakṛṣṇa said: "Immediately I was possessed by Caṇḍikā, and immediately I had no revulsion at all."
===The Dung Beetle===
Actually, look at it. There is a beetle called dung beetle. And the dung beetle's food is only dung. What is dung for us is the nutritious food for the dung beetle. And if you can imagine a dung beetle—a devotee of Brahman? In fact, there is no one who is not a devotee of Brahman, because every creature's unconscious prayer is: "Let me exist forever; let me be full of consciousness; let me be ''Ānandasvarūpa''—''asato mā sadgamaya'', etc." So unconsciously, we are all—there is nobody from that viewpoint who is a disbeliever in God. Only if you use the word "God," there will be a problem. But if you believe that God means existence, pure consciousness, and unbroken bliss—''ānanda''—then everybody wants only God. Everybody is a spark of God. Everybody is a devotee of God. Only temporarily, our mind does not allow us to recognise that fact.
===Apravṛtti and Kriyāvān===
So ''Apravṛtti'', ''kriyāvān''—this is how: all the full ''ānanda'' is within me. I do not desire anything other than ''ānanda''. An object is desired only if I think I do not have the ''ānanda'' of this particular object—for example, a sweet—then I desire sweet. When I am having unbroken happiness, my ''ānanda'' is ''pūrṇa''—infinite. Where is the question of any desire? Where there is no desire, there is absolutely no action.
==Vāyu Upāsana==
The next upāsana is Vāyu. You know, slowly some of the Pañcabhūtas are taken out for upāsana. Vāyu means air. We all know Vāyu means oxygen—Prāṇadevatā. Without breathing sixteen times a minute, we will not be able to survive. And those who suffer from asthma, they understand what I am talking much better. So you close your nostrils and hold up your breathing—you will understand what I am talking about.
===The Three Glories of Vāyudevatā===
So here also the three glories are there of Vāyudevatā, that is Prāṇadevatā: ''Indraḥ'', ''Vaikuṇṭhaḥ'', ''Aparājitasenāḥ''. ''Indra'' means Īśvara, because what is the first thing? Life. "I want to be, I want to exist"—and that comes only from Prāṇadevatā. Prāṇadevatā comes in the form of Vāyu, especially oxygen. What is oxygen for human beings and other animals is poison to all the plants. So for the plants, what we breathe out—that is called carbon dioxide—that is the oxygen for them. So in whichever case—oxygen or carbon dioxide—both are manifestations of Vāyudevatā, Prāṇadevatā.
===The Three Qualities===
He has got—you are contemplating fine. But now you have to contemplate the same Vāyu as Hiraṇyagarbha—as ''Indraḥ''—the king of the kings; and ''Vaikuṇṭhaḥ''—meaning extremely intelligent, ''amandaḥ''—do not imagine Nārāyaṇa's loka Vaikuṇṭha. In fact, it is where there is no ''kuṇṭha''—there is no lack—and pure consciousness is the location where God is revealed. Therefore, Vaikuṇṭha means ''amandaḥ''—not at all dull. That means he is very intelligent, he is active, he is energetic, he is agile, dynamic, etc. And ''Aparājitasenāḥ''—one whose army is never defeated, one who has got invincible forces or undefeatable power. ''Aparājitasenāḥ''—that means one who has got an army which is invincible.
===The Spiritual Context===
But how do we understand in the spiritual context? We have to understand that the spiritual qualities—if I possess the spiritual quality of particularly this Vāyudevatā—then any amount of unspiritual forces (what in the ancient days, especially Christian saints, used to term as demons, devils) they cannot defeat me.
===The Story of the Saint and the Devil===
There is a beautiful story. There was a great saint, and the devil wanted to conquer him. So he came to him and revealed himself as an angel, thinking: "This person will become very proud—'Oh, what a great man I am! I had the vision of Saint Peter the Great angels.'" But the saint was too clever for this devil. Devils are not clever at all; now their thinking is very limited. So the angel is telling: "I have come from God. Rejoice!" Immediately the saint says: "I am not such a great soul that God can bestow—send his angels to me. So I do not deserve your vision." The moment the devil hears it, he hangs his head down and immediately flees away. There is no way to conquer this saint. Whereas a loyal person thinks: "What a how fortunate I am!" So for a few days he will think—in fact, there are so many stories which I am not going to go into.
===Humility===
So this person is humility itself. Therefore, when a person is so humble:

तृणादपि सुनीचेन.

''tṛṇād api sunīcena.''

That is what Caitanya Mahāprabhu says: "Even lower than a blade of grass"—considering himself or herself lower than a blade of grass—and nothing can defeat him. Because if a devil comes, he will say: "I am not equal to you; you are greater than me." And there is nothing the devil can do to this humble person. Humility means complete possession by the Spirit of God; when we make space, then pure Ākāśa—pure air—takes its place. When we empty our heart, pure divinity will be manifesting there.
===Hanumān and Bhīmasena===
So Vāyu is the most powerful. That is why Añjaneya—nobody can defeat him:

मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् | वातात्मजं वानरयूथमुख्यं श्रीरामदूतं शिरसा नमामि ||

''manojavaṃ mārutatulyavegaṃ jitendriyaṃ buddhimatāṃ variṣṭham |'' vātātmajaṃ vānarayūthamukhyaṃ śrīrāmadūtaṃ śirasā namāmi ||

And Bhīmasena—so in the Mahābhārata, Añjaneya wanted to bestow his grace on Bhīmasena. So he took the form of an old monkey with a thick big tail lying on a narrow path. Bhīmasena said: "You please withdraw your form. I want to cross, otherwise you are elderly, so I do not want to step over you." And the old monkey—Añjaneya—said: "I am too weak. Will you please help me just to put my tail to a side first?" So Bhīmasena tried with one finger—little finger—could not. Then he used all the five fingers—could not. He used one hand—could not. Used both hands—could not. And he used all his energy—could not. Immediately that flashed in his head: "This is not an ordinary old monkey. It must be my eldest brother, elder brother Añjaneya." Immediately he fell at his feet. They were all spiritual people, these Pañca Pāṇḍavas. So immediately Añjaneya gave him a boon: "Tell your Arjuna to keep a flag, and in that flag I will reside, and whoever looks at this flag, his heart will fail on the spot." So Bhīmasena was very, very strong. Añjaneya was invincible. So that is the ''senā''. Whoever has got the grace of Vāyudevatā becomes invincible, and even Mṛtyudevatā does not dare to come near until the allotted time has come.
==Agni Upāsana==
The next upāsana is Agni—fire. So only one ''viśeṣaṇa'' is there. What is it? ''Viśvasāhā''. ''Viśvasāhā'' means Agni. Whatever we throw into the fire, it accepts it, burns it—even if it is the most impure, it will not keep it. So that is why He will not get angry with you. "Why did you throw this impure thing into me?" He turns everything into the purest. Throw into fire anything that is pure or impure—everything it will turn into the most purest substance by breaking down, absorbing, destroying all the impurities. That is why fire is called the most purifying aspect. So Agni takes anything given to it, and He does not complain. Whatever we give, He accepts it. And if we give with devotion, He will turn it completely into something very pure.
==Apaḥ (Water) Upāsana==
The next is ''Apaḥ''—water. We know one of the Pañca Devatās. Agni we have seen, Vāyu we have seen. So take it—''Apaḥ'' means water. Water is taken for upāsana, and here Ajātaśatru adds one more specific quality of Hiraṇyagarbha for Gārgya to contemplate upon. It is called ''Pratirūpa'', meaning ''samāna-rūpam''—that is to say, if you peer into flowing water, as we have seen how Prajāpati instructed: "Bring a big pail of water and look yourselves into it—without dressing up, after dressing up—and what you see that is your true self." One step further in spiritual progress. So ''samāna-rūpam'', ''pratirūpaḥ''—it means it reflects. But even a better reflector is there—that is called a mirror. We are going to come to it.
===The Result===
So what does it mean? What is the result the person will get? If anybody contemplates Hiraṇyagarbha in the form of this water, then the result he will get is ''samāna-putra-prāpti''. His children will be as spiritual people as the father and mother are. Whether it is sons or daughters, they will also be—all of them will be only good children, taking after the mother and like the father.
==Ādarśa (Mirror) Upāsana==
The next higher is called ''Ādarśa''. ''Ādarśa'' in Sanskrit means what we call mirror. What does a mirror do? It reflects. So Hiraṇyagarbha, if he is meditated upon with this quality called mirror quality, then what happens—that he reflects: "This is what you are." What does it mean? An ordinary mirror actually reflects. If a monkey stands in front of a mirror, only a monkey's ''svarūpa'' will come. But this is not an ordinary mirror; it is Hiraṇyagarbha. So when even an ignorant person stands in front of this Hiraṇyagarbha in the form of contemplating him as a mirror, that mirror called Hiraṇyagarbha reflects and shows: "You are not an ordinary human being; you are Hiraṇyagarbha." So the ''pratirūpa''—the reflection of the person who is standing in front of this divine mirror called Hiraṇyagarbha—the divine mirror only reflects divinity. So this is ''svaccha-svabhāvaḥ'', ''śuddha-svabhāvaḥ''—pure Hiraṇyagarbha's ''svarūpaḥ''. So that is the eighth.
==Yantam Paścāt Śabdaḥ Upāsana==
Then we will see the ninth one—''Yantam paścāt śabdaḥ''. Supposing a person is running, and after some time his breathing becomes gasping. And meditate upon Hiraṇyagarbha with that gasping sound—''paścāt yantam'', ''paścāt śabdaḥ''. ''Yantam'' means one who is walking for a long time or running for a long time. ''Paścāt''—after a long time, what type of breathing comes out of that person who is running—that gasping sound. Gasping means what? He is trying to inhale more amount of oxygen. Meditate upon that. So every asthmatic patient knows, and it may be very convenient for him to do this one. So what is the Hiraṇyagarbha's quality? Meditate Hiraṇyagarbha as that—so ''anuguṇatvena prāṇaguṇatvena''. That is to say, this person will obtain plenty of life energy from the source of this life energy, which is Hiraṇyagarbha, and this person lives for a long time because he will not suffer from this if he meditates upon him like that.
===The Example of Lakṣmī Devī===
Supposing a beggar meditates upon Lakṣmī Devī—then as a result of that meditation, he identifies: "I am full of wealth." And thereafter he really gets the happiness of being a wealthy man, even if he does not have wealth. What wealth Śudhiram had, what wealth Śrī Rāmakṛṣṇa had, what wealth Holy Mother had—but whoever went there, she uplifted their mind, the people's mind to a very high level.
===The Anecdote from 1973===
I have to remind you one of my anecdotes. In 1973, I was living at—not Mother's house—Balarāma Bābū's house, and the court just had given its verdict that this belongs to the Ramakrishna Order according to the will of Kṛṣṇamayī, the granddaughter of Balarāma Bābū's. And the court case had taken, I think, more than 30–35 years. Anyway, the verdict had come. I was living there, and I used to go for food, etc., to Mother's house, which is the most pleasant experience because going to Mother's house means most enjoyable things are available. You do not need to pray to Mother; they are already there. You go—if you make yourself as hungry as possible, you can enjoy that.
===The Sevaka's Reminiscence===
There was a sevaka, a person who served as an attendant to Holy Mother. He was very old—I forget his name now. So I was eager to know his reminiscences of while he was living with Holy Mother. Then specifically I asked: "So what about your ''kāma''—lust?" Because they were all very young youth, and there were so many women there—young women. And the women need not be Miss Universes, because when a person is in this mood of lust, any woman would look very beautiful. Then the Swami told me something extraordinary. He said: "So long as Holy Mother was alive, even the thought that I am a male never arose in all those male attendants." Then he added: "The moment Holy Mother passed away, as if we have come out of the river Gaṅgā, all the old sins are sitting on the branches on the bank of the river, and they all jumped. Now we have to struggle like anybody else." But then he said that because I distinctly remember how I was living in her presence, I meditate upon it, and that helps me to overcome. Old age is no obstruction for ''kāma'', ''krodha'', ''lobha'', ''moha'', ''mada'', ''mātsarya''—keep it in mind. So that is the result.
==Dik (Directions) Upāsana==
Then it comes on directions—''dik''. You know, Hinduism divides all this into four categories: East, West, South, North, and also in between—East and West, East and South, South and West, West and North. We call it ''Aṇḍavai''—you remember easily—mnemonics. So if somebody does contemplation upon it, what does he become? He gets two qualities: ''dvitīyavān''—always there will be somebody with him to help him, to serve him. He will never be without a second person taking care of him as long as the person is alive. So ''abhiyunuktatva''—that means inseparableness. So if a person is married, wife and husband live—only they die at the same time. But they will never be separable; they will not suffer from the separateness of one person dying.
===The Result===
''Sa ya etam evam upāste dvitīyavān bhavati nāsya gaṇāś chidyate''—"Even his children—they will not die only in the full ''āyurdāya'' time—only they will die." Such a person who contemplates on the directions—East, West, South, North, etc.—as qualities of Hiraṇyagarbha will get the result of always being served, and of course he becomes more fit to become an apt student.
==Chāyā (Shadow) Upāsana==
Then the next meditation is ''chāyā''. ''Chāyā'' means shadow. So:

''Sa ya etam evam upāste sarvam āyur evāsmin loke ayate, nainaṃ pūrākālān mṛtyur agacchati.''

"He who meditates upon Hiraṇyagarbha as a shadow attains his full span of life in this world, and the shadow called death, which always follows us, does not come to him before the appointed time." That means ''apāmṛtyu''—untimely death—will never come to this one.
==Prajāpati Upāsana==
And the twelfth upāsana—the last one—is ''Ātma''—that is Prajāpati, the ''samaṣṭi'' itself. All the Devatās put together are contemplated upon as Prajāpati—''rūpāṇi samaṣṭi-rūpāṇi''—upāsana. So what is the result? It means he will become one with everybody. He will have full self-control, total mastery over one's own self.
===The Shadow of Death===
So these are, in brief, the one—only—I just wanted to know that all of us are followed by the shadow of death. But one who meditates upon Hiraṇyagarbha as a shadow—that shadow will never—the shadow called death will never follow such a person. That means what does it mean? It really means that for the spiritual person, he overcomes the fear of death. "Let death come just now, tomorrow, after ten years, after a hundred years—it does not really matter." But I am not frightened of death because I know as soon as this physical body falls—that is called what we call death—then I become merged in this Hiraṇyagarbha because I have been meditating upon Hiraṇyagarbha.
===The Final Step===
And whoever meditates upon Hiraṇyagarbha, and Hiraṇyagarbha had these qualities—already Gārgya had some, and Ajātaśatru adds so many—then that Hiraṇyagarbha becomes full, and then whoever meditates becomes completely identified with Hiraṇyagarbha. Hiraṇyagarbha is Saguṇa Brahma. Saguṇa Brahma is ''Māyādhiśvara''—He is the master of Māyā. Māyā means in the form of ''sṛṣṭi'', ''sthiti'', ''saṃhāra''—that is creation, sustenance, and re-emergence into its cause. A person will be free from these.
===Ready for the Final Step===
So that is how Ajātaśatru had trained his apt disciple Gārgya to become one with Hiraṇyagarbha. Now he is ready for the final step—how Hiraṇyagarbha has to be merged into the Nirguṇa Brahma—''Parabrahma'', ''Satyasya Satyam''. Hiraṇyagarbha is the ''satyam''—truth—and Nirguṇa Brahma is ''Satyasya Satyam''. And that is the beautiful topic, and Ajātaśatru, in the form of taking Gārgya by hand to a sleeping person, wakes him up. And he tries to explain what happens in deep sleep, and that is what we also had studied in the Māṇḍūkyakārikā, especially Gauḍapāda's teaching. But the same thing, we will try to talk in simpler terms in our next class onwards. I will also give you a methodology of approaching how to understand the forthcoming mantras—how Ajātaśatru had Gārgya understand.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.2-5 Lecture 45 on 27 June 2026 Q&A

2026-06-29T04:31:43Z

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Brihadaranyaka Upanishad Ch.2 1.2-5 Lecture 45 on 27 June 2026

2026-06-29T04:16:21Z

Full Transcript (Not Corrected)

== Opening Invocation ==
ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः.

''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ.

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTIH

OM That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

==Introduction: Gārgya and Ajātaśatru==
In our last class, we started how Gārgya—who came claiming that he knows Brahman—wanted to take up the role of a guru and approached Ajātaśatru. But Ajātaśatru was a greater real knower of Brahman, whereas Gārgya was not. But out of infinite love and sympathy, Ajātaśatru humbly sat down: "Please teach me." But very gently, very lovingly, every time Gārgya says "this is how I contemplate—do upāsana of Brahman," he did not know that there was a lower aspect of Brahman (Saguṇa Brahma) and a higher aspect of Brahman. And even in Saguṇa Brahma, there are various qualities. But Ajātaśatru immediately says: "I know a little better than you"—without giving offence.
===The Art of Teaching===
It is an art how to speak to the other person, teach him, even scold him, try to correct him without giving any offence. On the contrary, making the person feel that it is all done because of love for me. Ajātaśatru becomes ''samadarśana''. Every Jñānī becomes ''samadarśana'', meaning: "I am not separate from this other person. The entire universe is myself. It is not different from me." That realisation makes a Jñānī really feel that "I love everybody." Because, as we have seen earlier also in this very Bṛhadāraṇyaka—in the first chapter, fourth section, eighth mantra—that Ātman, one's own true self, is nearer, dearer than anything else in this world. And a knower of that understands that the whole universe is my own self. There is nothing else excepting Brahman.
===The Teaching Is for All===
So that is how we start the second chapter of this Bṛhadāraṇyaka Upaniṣad. Gārgya was being given this knowledge, but through him—like Bhagavān Kṛṣṇa giving that marvellous knowledge through Arjuna to the whole of humanity. It is not meant only for Arjuna. Arjuna is only an ''X'' representative. Here also, Gārgya is just an ''X''. But this greatest truth is being said: "Who am I?" But in order to understand "Who am I?" I have to be a fit person even to understand the teachings of the teacher. For that purpose, the student has to be taken step by step—like passing one class after another and then entering into the university, passing all the classes, and then only specialised training—PhD—can be given. Otherwise, the teaching becomes practically useless.
===Gārgya's Humility===
So this is how Gārgya came and he wanted to teach. But immediately Ajātaśatru rewards him with one thousand cows, like Janaka giving to Yājñavalkya. And then Ajātaśatru asked Gārgya: "Please teach me." And Gārgya started teaching. But every time, Ajātaśatru says: "This upāsana of yours is a bit limited. I know a little bit better. I will teach you a better upāsana." And like that, Gārgya starts to teach twelve upāsanas from Mantra 2 to Mantra 13. In the end, Gārgya understood that the person to whom I have come to teach knows much better than me, and he became very humble.
===The Sanskrit Subhāṣita===
This is proved through the Sanskrit subhāṣita:

विद्या ददाति विनयम्.

''vidyā dadāti vinayam.''

"The more we know, the more humble we become." How? Because the more we become learned, the more we understand how much more is lying hidden of which I have no knowledge. So always humility is a sign of learning. And Gārgya, being a very sincere person—though mistaken at first—became very humble and humbly he requests, like a student should request:

सामित्पाणिः गुरुम् उपासीत.

''sāmitpāṇiḥ gurum upāsīta.''

Everybody must approach a fit teacher with ''samit-pāṇi''—samit in hand. ''Samit-pāṇi'' indicates humility, complete self-surrender. Now Gārgya approached Ajātaśatru and requested him: "Please teach me. I am ready to learn." And Ajātaśatru also understands: the student is ready.
===The Law of Readiness===
As Swami Vivekananda says: "When the field is ready, the seed also is ready." It is an invaluable law in this world. When we are ready, then happiness comes. When we are ready, unhappiness and suffering also comes. For everything, readiness is necessary, and that is indirectly talking about Karma Siddhānta. So he begged the king that "you be the teacher." But the tradition was all the time that brāhmaṇas would be the teachers, kṣatriyas would be the students, or anybody else. But then the king did not want to disrupt this ''sampradāya'' (tradition). So he simply said: "I am happy you are ready—that is all I require. I will teach you." He did not require Gārgya to kneel down, to make praṇāms, to sit low.
===The Example of Śrī Rāmakṛṣṇa===
That is the greatness of—like Śrī Rāmakṛṣṇa, he never treated any of his disciples as less than himself. In fact, he worshipped them as Nārāyaṇa. How do we know? Because when he loved Narendra so much—nobody else was ready to receive love as Narendra was. What happens? This very often we do not understand. We are not even ready to accept the fact that when a person, like a vessel, which can only hold one kilogram, cannot hold even one gram more than its capacity. It can only hold to its fullest capacity. So even to receive love, one has to be prepared, and according to one's capacity only, love also can be received. And if somebody tries to give more love than what is the capacity of the recipient to receive, then that person will break down invariably—like a child will break down when a heavy burden, more than a few papers, is kept on his head. And every human being understands that.
===Narendra's Question===
So when Narendra questioned: "Why are you loving me so much?" Narendra did not understand the simple psychological fact that Śrī Rāmakṛṣṇa was not loving him more than others. Narendra was a capable instrument—a recipient who could really receive the greatest amount of love than other people. Neither others understood it, nor Narendra understood it, nor even Śrī Rāmakṛṣṇa understood it. So when Narendra questioned: "Why do you love me so much? Will your case become like the case of Jada Bharata?"—a great sage whose mind was in the end occupied only with the thought of a beloved worldly object, a deer. Śrī Rāmakṛṣṇa ran to the Divine Mother. He is questioning the Divine Mother: "Why do I love Narendra so much?" Then the Divine Mother said: "You are not loving Narendra. There is a boy—there is an object—he is called Narendra. You are not loving him. You are seeing the greatest manifestation of Nārāyaṇa in him." Then Śrī Rāmakṛṣṇa understood: that which I love is Nārāyaṇa.
===The Upaniṣadic Truth===
And this is the greatest truth the Bṛhadāraṇyaka Upaniṣad proclaims—both to Maitreyī as well as in the first chapter, fourth section, Mantra 8—beautifully illustrates. "Are you loving a sweet? No, you are not loving the sweet. You love the Ātman. Ātman alone is the source of happiness. But that happiness seems to be coming through the medium of the sweet. The moment the sweet stops becoming a medium, immediately you will reject the sweet and go to some other object which can reflect or which can act as an apt medium to convey to us our own nature."
===Every Object Is a Mirror===
Every object acts like a mirror, but every mirror is covered with thick layers of dust, and that which has the largest, thickest amount of dust reflects our Ātman—our own Ātman—poorly. When we stand in front of that object, that object acts like a mirror, and it can only reflect very poorly. And that Ātman here is called ''Ānanda''. So if we eat a third-class sweet, we get very little ''ānanda'', plus we may get stomach-ache also. But if we really love a higher object—a mother loves a child without putting any conditions—that is the highest expression of love we can get in this world. I think even that is not true. The real expression will be an enlightened teacher, a Holy Mother—how she loves her disciples, all of us devotees. That is the measurement of true love. Even though she may love us 100%, because she can see only Brahman, because each one of us in her vision reflects only her own self, but if somebody is not able to reflect, it is that person's defect, not Holy Mother's defect. How many of us can understand that?
===The Greatest Reflector of Happiness===
So this is going to be the teaching: that object which reflects us as close as we are becomes the greatest reflector of happiness—''ānanda''. So in the waking state, we receive very little ''ānanda''; but in dream, we can receive more ''ānanda''; in deep sleep, we receive the greatest amount of ''ānanda'', which is going to be the subject matter very soon.
===The Sadguru's Love===
But what is important is that every Sadguru loves all his disciples without any partiality, but the disciples become jealous—and that itself indicates their defect, their inability, how much their minds are coated with dust—not understanding why an enlightened teacher shows less love. He does not show less love. We reflect less of his true love, which is ''ānanda''. This is the secret. The Divine Mother taught him: "You see God—that means you see your own self, your own Ātman. And in Narendra, that Ātman is much more reflected than anybody else. And that is why I am loving you."
===The Proof===
Then how do we know this is the truth? Śrī Rāmakṛṣṇa's own words. After saying this: "I see the greatest manifestation of Nārāyaṇa in you." This sentence also is very meaningful, pregnant with tremendous meaning. What is the meaning? That means Narendra is more identified with Ātman and less identified with his own body and mind. That is why when Narendra started coming, his eyes were turned upward, and Śrī Rāmakṛṣṇa remarked immediately that his ''dṛṣṭi''—his attitude—is attuned to such a high level of truth. That is why he is not even conscious of his body, his breath, his mind, etc. That is why as soon as Narendra sits for meditation, immediately he becomes absorbed. Even if a cobra is crawling near him, he would not be conscious of it. We know that incident—when Narendra was trying to meditate along with some of his friends in a small room upstairs in his house, then a cobra somehow entered, and all the boys saw it and, screaming, they ran away. But Narendra was completely unaware of it.
===The Cobra and the Yogi===
What do you think the cobra will do? It will not bite him because "snakes used to crawl all over my body," Śrī Rāmakṛṣṇa used to say. So when the snake finds no reflection in the mind of Narendra—"I am frightened, I wish to kill you, I want to live"—such thoughts are totally absent. And when such things are absent, just like when we encounter a stone—even if 100 stones are in our house, we do not hesitate to do what we want to do—but the moment one single conscious person is there, we have to control ourselves—how we are going to behave. And we also consciously or unconsciously react to that person's mental attitude, even though he or she is not expressing.
===Ajātaśatru's Love for Gārgya===
So now Ajātaśatru loved Gārgya like that. Gārgya understood he wanted to be a complete recipient, and Ajātaśatru slowly added to the already existing good qualities—''Daivī Sampat''—which Gārgya was already having, by slowly hinting to him: "You meditate, do upāsana of Āditya, the Sun God, as Hiraṇyagarbha in this particular quality." So this is going to be the development.
==Analysis of the Twelve Mantras (2–13)==
We will just do a little bit and analyse these twelve mantras, beginning from the second to the thirteenth. So Ajātaśatru said: "Please start your teaching." And Gārgya said: "That being—Puruṣa—who is in the sun..." We have to be very careful here to understand what Gārgya was telling. So the sun is not a dead star—a molecule of some atoms filled with energy, light, heat, etc. No—he is the Puruṣa. He is the Devatā—Āditya Devatā, the Sun God. And the sun is nothing but—like our physical body—the sun that we see, we experience, which radiates heat and light, is just like our physical body. So I meditate upon that Puruṣa as Brahman.
===Ajātaśatru's Addition===
Immediately Ajātaśatru said: "I also meditate upon the same Āditya Devatā, but with higher qualities—as all-surpassing, as the head of all beings, and as resplendent." Three particular qualities he adds. What would be the result? Whoever—not only Ajātaśatru, not only Gārgya—anybody who contemplates upon that being who is seen in the sun, in the moon, in the lightning, in the fire, in the waters, etc. (which we are going to see—even in a shadow), they are all Devatās.
===What Is a Devatā?===
As I mentioned earlier, a Devatā is one without whose grace we will not be able to survive. So the Pañca Devatās—beginning from the earth, ending with space, Ākāśa—the whole universe is their manifestation. They are sustaining the whole universe. And in the end, there is this law: the effect must always go back to its original cause. When ornaments are melted, they go back—they do not "go back"; they remain as gold. When all the furniture is broken down, they all manifest as pure wood—or our attention is drawn. Previously, you are not thinking of wood; you are thinking: "This is a table. This is a chair," etc. But it is all nothing but pure wood.
===The Inevitable Law===
So this is the law, the inevitable law: the effect must always merge—resolve back—into its cause. Following that, we can forestall what is going to happen. This meditation on the Sun God as Hiraṇyagarbha—then the Devatā, Sūrya Devatā—becomes identified with Hiraṇyagarbha. Hiraṇyagarbha becomes identified with Īśvara. Īśvara becomes identified with Nirguṇa Brahma. This is going to be the inevitable process. But Ajātaśatru, as I said, is preparing Gārgya for the highest—to make him a fit ''adhikārī'', a fit person to receive ''śravaṇa'', ''manana'', and ''nididhyāsana''.
===The Result of Meditation===
So whosoever meditates upon in this manner on the Sun God as all-surpassing, the head of all beings, and resplendent—they also become all-surpassing, head of all beings, and resplendent. Those qualities become explicitly manifest in that upāsaka.
===The Story of Vishuddhānandaji===
There is a beautiful anecdote. Once, Swami Vishuddhānandaji—a disciple of Holy Mother, one of the greatest, respected, aged sādhus in our order—he became like Holy Mother towards his disciples. His love towards his disciples was unparalleled. This Vishuddhānandaji, when he was young, used to visit Dakṣiṇeśvara. Once he went to Dakṣiṇeśvara, and there he met an old gardener—even unable to stand up properly, but cleaning the pathway between the room of Śrī Rāmakṛṣṇa and Pañcavaṭī. And somehow, a special radiance was coming out of this gardener.
===The Gardener's Vision===
Swami Vishuddhānandaji, being a fit person, grasped that fact. So he went and asked: "Did you meet Śrī Rāmakṛṣṇa?" The gardener was at first hesitant, but something prompted him and he also responded: "Yes, please tell me something that you experienced." The gardener started describing that, you know, once I was having a sleepless night, so my house is very near to this Dakṣiṇeśvara temple, and I came out at night and I was surprised to see a brilliant light coming from the direction of the Pañcavaṭī. This brilliant light had no resemblance—in those ways in the 19th century, remember there was no such—even I think Petromax light probably was not there, not to speak of electric lights. So he proceeded slowly, and then from a distance he saw Śrī Rāmakṛṣṇa was sitting in samādhi on the platform of the Pañcavaṭī. And then from his body was emanating this tremendous light, and it used to emanate from Śrī Rāmakṛṣṇa's body even much earlier, but after a long time prior to—the Divine Mother: "Mother, go inside, go inside"—and his body became so-called dull. But those who had discerning eyes could see it.
===The Blessing===
So here he saw, and then he was frightened a little bit. It must have uplifted this gardener's mind to the highest degree. He went home. Next day, Śrī Rāmakṛṣṇa met him. And then he knew what happened. He asked: "What did you see yesterday night?" The gardener, of course, confessed. Śrī Rāmakṛṣṇa said—and this is his way of bestowing his grace—he is showing his real form in the form of ''cit'' and ''ānanda'' and ''sat'', especially ''cit''—pure consciousness, pure light. It was his unbounded grace, unsolicited grace. "You meditate upon me in that form as the form of light." And then every day, Śrī Rāmakṛṣṇa commanded—as he commanded Rishik—"Every day after food, you prepare, you go to the Tulasī mañca"—a platform where the Tulasī plant is growing. According to Hindus, Tulasī is none other than the wife of Nārāyaṇa Himself. So if we worship, if we hold on to this, all up then we will get the auspicious. So like that, you meditate upon this light, but you clean the room because many devotees will be walking, and this would be your service—this will be your Karma Yoga. And faithfully, every day, this man carries out as long as possible, and that is how Vishuddhānandaji met him.
===The Point of the Story===
Now the point is that Śrī Rāmakṛṣṇa was meditating on the Divine Mother as resplendence, and so his body, his mind became resplendent like the sun, and that light was incapable of staying inside. It was peeping out through every pore of the body. So that is what he showed. Śrī Rāmakṛṣṇa does not show this normally, but he showed this form. That resplendence—and this gardener must have meditated upon Śrī Rāmakṛṣṇa because nothing like a personal experience—and that resplendence must have been manifesting in the gardener also. That is the purpose I gave—I cited this example. So Vishuddhānandaji could understand that this man is not an ordinary man; he is somebody very special. So we got this story. Because of the grace of Swami Vishuddhānandaji Mahārāj, upon how many people Rāmakṛṣṇa had bestowed his grace in this form, God alone knows. Whenever I remember something, I will quote it. That is the real meditation for us—not to these Upaniṣadic words we might forget.
===Ajātaśatru's Teaching===
So Ajātaśatru started to enlighten him, showing him the distinctions within Hiraṇyagarbha itself. King Ajātaśatru recognised Gārgya as a fit disciple, and then he started teaching. Thus, from verse mantra 2 to 13, we get Saguṇa Brahma Upāsanas—twelve upāsanas in twelve mantras, ending with the thirteenth. And we find at every stage, Gārgya says: "This is how I have been contemplating upon this particular aspect of nature." Ajātaśatru declares: "Now you can also add more, because I know what I am talking about"—and so expands the concept of Gārgya and our concept of Hiraṇyagarbha. Why? Because Ajātaśatru wanted to take Gārgya to the highest Brahman. But for that, fitness has to be first acquired. And Ajātaśatru was trying to make Gārgya a fit recipient because he found him very sincere and capable of becoming a very fit recipient. This is going to be the development.
==Understanding Hiraṇyagarbha==
So yesterday also we talked: who is Hiraṇyagarbha? For that, I will summarise what I have spoken. Our body has got eleven organs—five of action, five of knowledge, and one mind—eleven. So the five sense organs of knowledge are called inputs, and what to do with that input is called the five organs of action—called output. And the whole thing is one composite—made to be one composite unbroken ''ṛti'' by the mind. So all these eleven organs have their own presiding deities. So as an example: I have an eye, you have an eye—every ''jīva'' has an eye—and that is an individual manifestation of the ''Adhiṣṭhātra Devatā'' called the Sun God. So what is the Sun God? He is the totality of the power of seeing in every ''jīva'' in the form of the organ called eye. And the same Sun God also must make us experience the power of seeing through the power of light—as I said, "light" means—so for the ears, Ākāśa (ether) is the light, etc.; for the mind, it is the moon. So all these ''Adhiṣṭhātra Devatās'' of all the eleven organs consisting of our individuality is called Hiraṇyagarbha. All the ''Adhiṣṭhātra Devatās'' combined is called Hiraṇyagarbha. That is how we have to understand.
===A Sample Mantra===
So we will just take up one sample mantra, see how it has to be understood, and then we will come to Ajātaśatru's teaching. At every risk, after the twelve upāsanas, Gārgya tries to teach Ajātaśatru. Every time, Ajātaśatru says that "I know better" and corrects and expands his existing knowledge. At the end of the thirteenth, Ajātaśatru asked: "Don't you know something more about Brahman—''etāvān''—only this much?" Gārgya understood the implication: "I will sit down and you take the higher place. I will be your disciple—student. You will be my teacher. You teach me, and I shall learn. I will sit as an obedient ''śiṣya''."
===The Teaching of Nirguṇa Brahma===
Thereafterwards, Ajātaśatru teaches that Hiraṇyagarbha is not the ultimate Brahma. Towards the end of this chapter, again from the—I think Mantra 15 or 16—the king teaches about the Nirguṇa Brahma. How does he do that? So when Gārgya humbly requests him—"Accept me as your student"—Ajātaśatru did not disregard the ''sampradāya'' tradition. He said: "You have said you are ready; you have accepted me as your teacher. For me, it is more than sufficient." So he takes him by hand—not demeaning him by asking him to follow him behind him, or to sit in front of him showing respect—and then he leads him to a sleeping man.
===The Sleeping Man===
First he calls him out by some names of the Prāṇadevatā, and then the man did not wake up. Then Ajātaśatru shakes him many times, and at the severest shaking, the man suddenly wakes up. That is the incident. But taking that as an example, Ajātaśatru asks Gārgya: "Where was this ''jīvātman'' when he was in that deep sleep state?" Deep sleep state means he was not in the waking state, he was not in the dream state, he was in the deep sleep state. But even though he did not know the world does not exist, one Devatā is there without whom life will be dead—Prāṇadevatā. So the names of Prāṇadevatā were called. What is that calling? "O Prāṇadevatā, are you the Brahman—Supreme Brahman, Parabrahman?" So when this person touched the body, the gross body replied, as it were: "I am not the Parabrahman." Why not responding? When he shook a little more, the dream—the mind, the subtle body—responded, as if: "I am not the Paramātman." And when he shook him violently, the deep sleep—the person he was experiencing—he has merged himself for the time being. That is why it is called deep sleep, because that is going to change after some time. But it indicates what is that state? There is no body, there is no ''karmaphala'' there. A person is resolved back into his true self even though unconsciously. That is going to be the development.
===The Following Footsteps===
But first we will see what the mantras are there. So the next part is a very profound teaching. Of course, following the same footsteps that we had followed in the Māṇḍūkyakārikā, especially following Gauḍapādācārya, we get the Saguṇa Brahma Upāsanas on Hiraṇyagarbha through the medium of different objects like the sun, the moon, the lightning, the wind, and the fire, etc. We will see that. So this is going to be the methodology.
==The First Upāsana: Āditya (Sun)==
So first of all, we have seen Gārgya says: "I meditate upon Āditya—the Puruṣa in Āditya." Very important for us to keep this in mind. Whenever Gārgya says "I meditate on this Puruṣa," there is a living Devatā. In us, it is only the individual ''jīva'', but there is ''samaṣṭi'' ''jīva'' as it were in a special form manifest in the Sun God, and that Sun God is taken as an ''ālambana'' (as a support). Just as we take a small rounded stone—Śāligrāma or Śivaliṅga—because without this support we cannot think of anything. Remember when the Rājā in Jaipur challenged Swami Vivekananda: "Why do Hindus worship idols?" He never understood that an idol is only an ''ālambana''. But what the devotee is really meditating upon, thinking upon, praying to is not an idol. Nobody will worship "O stone, please come and save me." A photograph or a ''pratīka'', a symbol—a cross, an Oṃ, or a Śrī Cakra—it does not matter. They are only supports.
===The Puruṣa as Support===
So even this Puruṣa in the Sun God is only a support. No doubt, he is the ''Adhiṣṭhātra Devatā'' of everybody's power of seeing in the form of the eye. But higher than that is this Puruṣa. "I meditate upon him, taking him as a support, as Hiraṇyagarbha—Saguṇa Brahma." This is what Gārgya wants to convey to Ajātaśatru.
===The Three Qualities===
Then Ajātaśatru says: "What you have done is marvellous. You have practised; you have developed concentration; you have succeeded in thinking of Āditya in one aspect. I will add another three aspects to it. So your knowledge—your upāsana of Āditya Devatā—will be much more effective than anything." So three qualities: ''Atiṣṭhā'', ''Mūrdhā'', and ''Rājā''.

''Atiṣṭhā'' means "prominent." If you see our Prime Minister Modi among all the people, you know everybody is looking at him. Of course, nobody is looking at me. And if I am looking not at Modi and somebody else, they will change: "What are you looking at?" So this is called ''Atiṣṭhā''. ''Atiṣṭhā'' means what? Prominent, superior—is the main important—''pradhāna'', ''mukhya'', ''śreṣṭha''.

''Mūrdhā'' means ''pūjya'', ''pūjanīya''—there are some qualities because without the sun—Āditya Puruṣa—life is impossible. ''Pūjanīya'', ''ādaraṇīya'', ''vandanīya''. So this is the ''viśeṣaṇa''—''Mūrdhā''.

And then ''Rājā'' means he is resplendent, filled with light—not only he is filled with light, he is lighting up the whole universe, day and night—so ''prakāśasvarūpaḥ''. These are the three special qualities.
===The Result===
"Now you meditate on these three qualities which I have mentioned. What are they? ''Atiṣṭhatva'', ''Mūrdhatva'', ''Rājatva''—qualities of the Āditya Puruṣa, Āditya Devatā as Hiraṇyagarbha. This is how I meditated." Why do I say "I meditated"? Because Ajātaśatru had already crossed—he realised Saguṇa Brahma—just like Śrī Rāmakṛṣṇa realised Saguṇa Brahma (Kālī), and Kālī took him to her real aspect, which is called pure consciousness. So at the end of four months or five months at Dakṣiṇeśvara, Śrī Rāmakṛṣṇa said: "My first experience of pure consciousness—I was an adult in meditating upon Mother Kālī. Then suddenly Mother said: 'This is my second nature; my first nature is pure consciousness.' Then waves of consciousness came like tsunami waves, and I struggled to remain conscious, but soon they made me unconscious." And Swami Śaradānanda describes this telegraphically.
===The Results of Contemplation===
We must remember that that ''Prakāśa-svarūpa'' is called ''Rājā'', and I have also attained the results. And not only me, if you contemplate, you will also get the same results. And anybody contemplates on Hiraṇyagarbha as ''Atiṣṭhatva'', ''Mūrdhatva'', ''Rājatva''—he will also become the most important person and the most venerated, respected, worshipful person, and he will be endowed with tremendous splendour. As I mentioned, behind every saint's head, the halo is drawn indirectly to prove that he has become light. So Moses saw Bhagavān as the light in the burning bush.
===The Visible and Invisible Results===
If one meditates upon Hiraṇyagarbha as adorable, one will become adorable. If one meditates upon Hiraṇyagarbha as brilliant, he becomes brilliant. And if he meditates upon as the light, he becomes also a source of light. So one meditates upon Hiraṇyagarbha—he becomes a fulgent ''rājā''. These are the what is called visible results. But along with these visible results, if somebody wants something higher, he becomes a fit person to take up the next step, which is called ''śravaṇa''—Mahāvākya Śravaṇa. So this is going to be the same from 2 to 13.
==The Second Upāsana: Chandra (Moon)==
We have seen the second one. So we will go to the other ones. The second upāsana is called Moon—Chandra—upon which Hiraṇyagarbha is meditated. And then he says that there are three ''viśeṣaṇas'': ''Bṛhat'', ''Pāṇḍaravat'', and ''Somarāja''. Chandra—that is, Chandra Devatā—the God manifesting at the ''samaṣṭi'' of all these—has to be taken as a support, and upon Him you superimpose Hiraṇyagarbha. And you will also become like Chandra.
===The Three Qualities of Chandra===
You become ''Bṛhat''—all-pervading; ''Pāṇḍaravat''—you become pure; your mind becomes pure—''śuddha''; and ''Somarāja''—you become a great enjoyer of bliss. ''Soma-rasa''—you must have heard. So there is a plant supposed to be called Soma plant, and that Soma plant's ''rasa''—the juice—when it is kept in a particular way for some time, it becomes liquor and it gives the highest happiness known to the people. In ''yajña'', they offer it, and they drink it as ''prasāda'', they also enjoy it.
===The Result===
So one who meditates upon this Chandra Devatā—not the moon, but the Devatā, the Puruṣa whose manifestation is the Chandra moon—so he becomes what? ''Bṛhat''—that means he becomes very famous. He will have plenty of friends, admirers, because like Chandra gives happiness, this person gives happiness to everybody. And his mind becomes innocent, pure, without any guile—guileless. Śrī Rāmakṛṣṇa used to say about Niranjan: "My Niranjan has no ''añjana''—no guile." And he becomes ''Somarāja''—a source of bliss, and whoever comes into the presence of this contemplator of Chandra Devatā with these qualities will also give the same effect like the Chandra Devatā to the people who are nearby to some extent. Of course, everybody will not be the same according to their receptive capacity. The person will get these qualities.
===Anna-Samṛddhi===
So Ajātaśatru also gives one more result actually besides those three—''Anna-samṛddhi''. Because the Moon is the producer of all the ''oṣadhis''—all the health-giving plants, the sustaining plants, food plants. Therefore, this person—because he is contemplating—will get plenty of ''anna''. Not only that, he will also have the capacity to enjoy. Many people possess these things, but their health may not permit them to enjoy, but this person will be enjoying it.
==The Third Upāsana: Vidyut (Lightning)==
Then the next quality taken is ''Vidyut''—lightning. These are all natural phenomena. Therefore, in the olden days, this natural phenomena is converted into very effective means of progressing in spiritual life in the form of contemplations. So ''Vidyut'', as I mentioned earlier, contains a tremendous amount of power. One lightning—if we can harness it—it will give sufficient electricity or meet energy needs for the whole world, maybe for one year. So Ajātaśatru presents one glory that is ''Kānteja-svī''—one who meditates upon lightning, he also glows—''kānteja-svī''—inner ''tejas'', inner splendour, comes out. So taking the lightning as support, one must meditate. This quality of giving light belongs to Hiraṇyagarbha really, because every ''Adhiṣṭhātra Devatā'' is only a manifestation of this Hiraṇyagarbha. Whoever contemplates becomes ''Kāntimān''.
==The Fourth Upāsana: Ākāśa (Space)==
And then meditate upon the Ākāśa—space. Then what happens? Two qualities are added: ''Pūrṇaḥ'' and ''Apāravartī''. ''Pūrṇaḥ'' means he fills up everything, like Ākāśa is all-pervading. This person also becomes identified with everything—that is called all-pervading. And then ''Apāravartī'' means that Ākāśa does not seem to be doing any action. So ''akriyāvān''—he does not do anything—but without Ākāśa, no action can take place. So ''kriyā-rahitaḥ''—and this person becomes not only ''pūrṇa'', he becomes without doing anything, he obtains the greatest peace, greatest happiness, greatest bliss.
===To Be Continued===
So another few contemplations are there, which we will talk about in our next class.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda bless us all with Bhakti.

''Jai Rāmakṛṣṇa!''
[[Category:Brihadaranyaka Upanishad]]

Taittiriya Upanishad Lecture 110 Ch3 10.3-4 on 24 June 2026

2026-06-28T00:16:35Z

Bhama: /* The Deeper Meaning */

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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: The Three Types of Upāsanas==
For the last few classes, we were discussing certain types of upāsanas (contemplations). There are three types of upāsanas mentioned here. The Sanskrit name the Upaniṣad gives for the upāsanas is called ''Samāgnāḥ''—meaning a strong commandment, an irrevocable commandment. Anybody—whether a person wants worldly happiness or spiritual happiness—has to do these contemplations. That is the only way.
===The Two Types of Results===
And just to remind you, what does a person get by doing these contemplations? As I told several times, or what the Upaniṣad said, there are two types of results for these spiritual people. Remember, most of the people are not spiritual; they are religious. For them, what they consider to be the most important desires—the obtainment of objects, usually the welfare of the body and the mind, and generally happiness, satisfaction, etc.—can be obtained by these very same contemplations.
===The Example of Tirupati===
After all, I just give you an example. Millions of people visit the temple of Veṅkaṭeśvara at Tirupati. Do you think all are trying to die to get ''mokṣa'' (liberation)? No. Most of them want the fulfilment of what they think are the most desirable objects—either name, fame, winning an election, passing an examination, getting married, getting children, getting divorce, etc., etc.
===The Indirect Effect of Upāsanas===
But then these upāsanas have a beautiful, though indirect, effect. Slowly they purify the person and make the person—or endow the person with—right understanding that these are all temporary desires. The final desire should be only for spiritual progress. And that is called evolution. Even though biologists do not understand, nowhere do they mention what is the goal or purpose of this evolution. Is it to reach God, or is it to become something superhuman? They cannot imagine. It is only the scripture that can give us that. Why? Because whatever is not within the realm of these five sense organs—and all our knowledge, whether from science, technology, biology, zoology, any science—is only completely, greatly limited by the five sense organs.
===The Limitation of Science===
What the five sense organs can experience, we want to enhance them, because there is a strong belief that if the sense organs are not functioning, the mind also will not function. Therefore, keeping up these five sense organs and sharpening them if possible, wherever and whenever possible, and the corresponding objects which will not give tiredness or weakness to the sense organs—so that we can go on enjoying as long as possible—this is the vision so far of all the scientists and materialists. Why? Because they do not experience anything beyond the sense organs.
===The Higher Realm===
But a person may not experience what is outside the five sense organs, but there are people who strongly believe that there is a much higher realm or realms far beyond anyone's imagination, and life there is more and more worthy. Therefore, they cherish a deep desire, slowly strengthening the desire through the evolutionary process. Finally, they say: "I want only God." That means "I want to become God." That means ''Ahaṃ Brahmāsmi''.
===Both Results Come from Upāsanas===
So every upāsana has a beautiful result, and in fact both results—even for worldly people, if they faithfully follow the scriptural injunctions and avoid all those forbidden by the scriptures—then not only do they get all the results they desire, but their minds become purified and they become more and more capable of understanding. And according to their understanding, their desires also will develop.
===The Desire for a Car===
This is a very normal process: if you do not know that something called a car exists, the desire for a car never arises in your mind. But the moment you understand that a car can make your life much more pleasant—just as an example only, because any worldly object can give both results or opposite results—the same car can take you very fast to some other place, but can kill you also very fast. Accidents can happen; suffering can come. So happiness along with unhappiness—they both go together. Good and evil—these are called pairs, and these pairs are inevitable and inescapable. But man understands through experience, and the scripture wants to help us, bless us, by teaching the highest goal of life.
===We Are All Practising These Desires Unconsciously===
So these upāsanas anybody can practise. In fact, we are unconsciously practising these desires at all times. Whenever there is rainfall less than expected—"Oh Lord, please give more rain; water scarcity—give more rain." So whenever any season is not giving its expected results, then we go on wishing. So this natural nature includes all of us. That is the very important point the Upaniṣad wants to make.
===The Triangle of the Three Aspects===
This nature is not separate from us. Gods are not separate from us. The world is not separate from us. All of us—gods, the world, and each one of our individuals—we all form part of that triangle called Adhyātmika, Adhibhautika, and Adhidaivika.
===Faith in the Scriptures===
So practising even so-called blind faith in the scriptures is quite possible scientifically: any experiment must give the same result, however many times it is repeated, by whomsoever it is repeated. So even in the modern world also, we all wish:

देशो ऽयं क्षोभरहितः । ब्राह्मणास्सन्तु निर्भयाः ||

deśo 'yaṃ kṣobharahitaḥ . brāhmaṇāssantu nirbhayāḥ ||

पृथ्वी शस्यशामलां वन्दे मातरम् ||

Prithvi shasyashyamalam vande matram ||

So everybody wishes. Only thing is, we are so selfish: "Let us have, let me have, let others not have"—and that will not work. Gods considers all of us as their children only.
==The Adhidaivika Upāsanas==
So we have seen this is ''Mānuṣī-Samāgamanāḥ''—worship every part of your body as the manifestation of Brahman. Then we are seeing ''Ādhidaivika Upāsana''—that is, the natural forces—and as a sample, just a few have been enumerated here.
===What Are These Upāsanas?===
So what are these things? These are called ''Ādhidaivika Upāsānāni''—that is, contemplations with regard to the presiding deities. They are presiding, and when we contemplate upon them with love, with faith, and live the life according to their expectations, then the results are bound to come. There is no way they can be stopped.
===Tṛptiriti Vṛṣṭau===
So what are the things? ''Tṛptiriti Vṛṣṭau''—"as satisfaction in rain." So whenever there is proper rain—''vṛṣṭi'' means rain—whenever there is proper rain (because rain also can be improper: unseasonal rains, too much rain, too little rain, and where it is needed it does not rain, elsewhere where it is not needed it rains more)—''ativṛṣṭi'' (too much rain), ''anavṛṣṭi'' (no rain at all)—all these are under the control of the presiding deities. That is the first faith we have to develop if we want to have faith in God. In fact, God only is manifesting in these forms. That is very important.
===The Joy of Rain===
So whenever there is rain at the proper season, proper time, proper quantity—no more, no less—tremendous satisfaction. The whole nature, not only human beings, every animal recognises that. That is why the frogs go on creating so much noise. They are so happy: "We can now sport, we can also multiply." So the birds, insects, any animal—they just go and soak themselves whenever they find rain after the absence of several months or even several years. Some of the fish had developed an extraordinary capacity to be hanging between life and death in a state of hibernation—all because there are no life-sustaining materials available. But after several years, as soon as a completely dry pond has been filled, immediately these come to life and just go on croaking, crying. The crickets will produce their own noise; frogs will be croaking. Marvellous things are happening. Every creature knows, more or less, what happiness is and how happiness can be obtained. Even plants appear to be dancing with joy.
===Meditating on Rain===
''Tṛptiriti Vṛṣṭau''—so we have to meditate. What is this meditation? I will just give you only a sample: "O Lord, it is Thy grace because of which we are getting this required amount of water—that too not pipe water, but ''ākāśa-jala''—water from the rains. It has a special capacity, special quality, special power, special result it will give." And man becomes a ''jīva''. Every ''jīvātman'' becomes absolutely as if it is completely satisfied—''tṛpti''.
===Balamiti Vidyuti===
And all of us require the required amount of strength to work, to procure food, to digest, so that life can be lived very well. And it is said these ṛṣis understood how much power is compressed in this lightning. ''Vidyut'' means lightning. Normally thunder, lightning, and rain all go together. So ''balamiti vidyuti''—"as power in lightning." So there is power there. Nobody—no scientist—has ever discovered whenever there is terrible lightning, what happens to the discharge of all that power. Is anybody connecting it that it goes and then stores itself some place, and then it will release itself whenever creatures need it? We should not understand only electric power. Any type of strength—whether it is ''prāṇa-śakti'' or muscular power, or the power to see, power to hear, etc.—every sense organ requires its own strength. ''Balamiti vidyuti''—"One should meditate on Brahman as satisfaction in rain, as power in lightning."
===Yaśa iti Paśuṣu===
''Yaśa iti Paśuṣu''—"as fame in cattle"—in acquiring wealth called cattle in the olden days. So when a person does this particular upāsana, he will prosper; he will get plenty of wealth. Why cattle? Because in those days, that was their very life—agriculture—and these animals, especially cows, nourish babies, especially motherless babies. And even today, we cannot—all our ice creams, everything come only from this milk.
===Sharing and Caring===
So when a person acquires these things—rather, these things can be obtained by whatever righteous means—he is a person to be applauded. And when a person has plenty, he can also share it with others. So he will get—not only is he a wealthy person, but all wealthy persons do not become famous. Only a few become famous. Why? Because they do not share; they do not care. Sharing and caring is a very important part. ''Yajña'', ''dāna'', and ''tapas''—sacrifice that is offering our thanks to God, and it also means sacrificing our life for serving other people through Karma Yoga. So that is one meaning: worshipping gods, acknowledging our thankfulness to them, and more and more dependence upon them.
===The Result of Sharing===
All these things when a person does, then along with that comes—because he will be sharing—God will give him more. What is a person going to do with more than what one requires? So he goes on sharing, caring, and then slowly people may not come and thank, but he will—many people will pray: "This is a good person. May God preserve him." So ''yaśa iti paśuṣu''.
===Jyotiriti Nakṣatreṣu===
''Jyotiriti Nakṣatreṣu''—"as light in the stars." This is what we had talked about at the end of our class. All the stars that we see—countless billions and billions and billions—and they are all emitting tremendous splendour, light—that is their glory. In daytime, a big star like our sun gives the light, and at night time, these stars will give light. Even though we do not say the moon is a star, in fact it also should be considered as a star. At least Hindus consider the light-giver, and it soothes; it makes a person cool, happy like marble. So moonlight has its own function. But not only that, our ṛṣis have found out that the moonlight aids the growth of every plant—that is called ''auṣadhi''.

सोमो भूत्वा रसात्मक:

''somo bhūtvā rasātmakaḥ''

"I become—if a mango is full of sweet juice—it is because of the effect of the moon." And the moon is considered as the presiding deity of the mind. So if it is in the right proportion, then the minds of these contemplators of the moon as Brahman are the happiest persons on earth. Not only that, they will be born in happy families. They will be coming into contact with happy families. They will be marrying into happy families—man or woman. Their children will produce only happiness to them, not stomach-ache or headache to them.
===The Deeper Meaning===
So you see, so much of meaning is there, but we only see the physical light. But even the physical light, if it is not sufficient, then we can be victims of a disease. There is a disease called SAD—Seasonal Affective Disorder—when sunlight is very less. Then people suffer from this. If we do not see the sun for some time, do not see the moon for some time, then the mind will develop. We need to be in constant contact with nature. The more we are in contact, the happier and healthier a person will be—contact in every way.
===The Results of Contemplation===
So we have to contemplate ''Jyotiriti Nakṣatreṣu''. So what happens? The persons will get the results promised in the scripture. So what happens? Satisfaction when there is rain; tremendous strength when we contemplate on the lightning; and when there are plenty of healthy cattle, then one can worship God to heart's content, especially in the olden days. And when we contemplate on these stars, then many hidden secrets will be revealed to us.
===Two Types of Results===
So whoever worships gets two types of results. The first result is the promised results—name, fame, happiness, strength, splendour. A person who contemplates the stars will also appear like a star for other people. So all these are worldly results, but along with that, the very performance of these rituals will produce tremendous purification, concentration, and deeper and deeper understanding of the scriptural teachings. Our capacity to understand what the teacher is teaching—teacher and scriptures, they teach the same thing. There is no difference.
===Spiritual Fitness===
So what happens? Along with the practice, not only does he become a worldly happy person, but at the same time, the fitness to progress in spiritual life and to become one with God comes. After all, all these are glories of God, and therefore all these will also produce those very glories, and we become like God, and ultimately we become completely one with God, and there is no separation, and that realisation—''Ahaṃ Brahmāsmi''—will come. This is called ''Jñāna-yogyatā''—fitness to take up higher types of contemplations. Upāsanas will be the spiritual result, and actual fructification of these upāsanas in the form of keeping the body and mind and environment—this whole world will be a very helpful environment for a spiritual person. All these will come.
==The Akāśa Upāsana==
Then the next upāsana is ''Sarvamiti Ākāśe Brahmopāsīta''. Here the Upaniṣad enters into the most subtle, subtlest form of upāsana. It is called Akāśa Upāsana. What does the Upaniṣad say? ''Sarvam ākāśe iti Brahmopāsīta''—"Ākāśa is Brahman, and everything is in this Ākāśa Brahma." Not only everything is in Ākāśa Brahma, everything is Ākāśa Brahma.
===Ākāśa as the First Manifestation===
If you remember, we have seen in the Brahmanandavalli that Ākāśa is the first manifestation of the Ātman. And from Ākāśa—we say "Ākāśa is born"—but Ākāśa grossified itself a little more and became the air—Vāyudevatā, Ākāśa Devatā. We should not say "Ākāśa space," because even the usage of the word can have a tremendous effect upon us. So when we see this Ākāśa Devatā, Vāyudevatā, Agnidevatā, Jaladevatā, Pṛthivī Devatā, the meaning and the effect will be totally different.
===The Five Elements===
So from Ākāśa Devatā has come nearer to us, like a seven-foot-tall father bending down absolutely so that the child will feel very comfortable—he will not feel frightened, etc. So this Ākāśa Devatā became Vāyudevatā; Vāyudevatā became Agnidevatā (fire god); fire god became Jaladevatā in the form of rain, oceans, and rivers. In this connection, we have to remember we are all remembering only the rivers, but the rivers are coming only from the ocean, and the ocean sustains an infinite number of life creatures, and how these oceans are influencing the climatic changes—that we also have to take into notice. So Jaladevatā became Pṛthivī Devatā. Without all these five, creation would not exist. That is why you take anything in this creation; it is nothing but Ākāśa Devatā manifesting first as Vāyu, then as Agni, then as Waters, then as Pṛthivī.
===Living and Non-Living===
There is nothing called living and non-living. Because if the cause is consciousness, the effect also must be consciousness only, even when we see that this person is not alive, but there is life inside—even if this frog for seven years, eighty years, it will be appearing as completely dead. No instrument will detect even the slightest indication of life, but it is still alive.
===Contemplating on Ākāśa===
So all these things—Ākāśa is the cause of everything. So let us learn how to look upon everything as Ākāśa, and when we reach that, then we understand we have a better, best understanding of what is Brahman, because Brahman is the last step. Once we succeed in thinking of Ākāśa, then we become capable of thinking of Brahman, but directly we cannot think of Brahman. In another way we can say that this equation—''ātmana ākāśaḥ saṃbhūtaḥ''—this Ākāśa is the manifestation of Ātman. We can also say in the same way—in every way—that it is Brahmā, it is Viṣṇu, and it is Śiva. So Ākāśa is none other than Brahmā, Viṣṇu, Maheśvara, and all the Pañcadevatās are present in all the three bodies—the gross body, the subtle body, and the causal body. Everything is there. Ākāśa is everything, and we cannot escape Ākāśa. Ākāśa only is manifesting as me, as you, as the rock, as the river, as the forest, as the Himalayan mountains, as everything. There is nothing outside Ākāśa.
===The Supporting Power of Ākāśa===
Not only that, if this Ākāśa does not support—suppose there is no space, would you be able to construct a house? Suppose there is no space in your almirah—can you put anything there? If there is no space on your table, can you put anything? If there is no space in your garage, can you park your car there? No, nothing happens. Therefore, Ākāśa is sustaining, it is creating, it is maintaining. Everything comes out of Ākāśa, and everything goes back to Ākāśa. This is how we have to contemplate on Ākāśa.
===Common Features of Ākāśa and Brahman===
And of course our Vedānta—Advaita Vedānta especially—talks of Ākāśa, certain common features which are very close between Brahman's characteristics and the characteristics of Ākāśa (space). What are they? Both Ākāśa and Brahman are invisible (''amūrta''). Both are non-pollutable—you cannot contaminate space. Both are non-divisible—you cannot take a knife and cut this space. We are trying our level best. We put some border: "This is my country, this is your country." No—"Parts of your country belong to me, or your whole country belongs to me." So one-country policy—we see out of terrible greed, even the people who are living peacefully, there are modern ''rākṣasas'' (demons) who will not allow others to live in peace. Neither they live in peace, nor they allow others to live in peace. So the earth cannot be divided. The whole earth is one. And then slowly people came. Remember the nomadic civilisation—they did not divide any part of the earth. They just moved where food was available, and population made it possible.
===Indivisibility and All-Pervasiveness===
So Ākāśa is indivisible. Why? Because it is ''ekam''. Both are one, both are non-dual. Non-dual means indivisible, and both are all-pervading. Ātman is all-pervading, and Ākāśa is also ''sarvagatam''—all-pervading. Both are ''sarvādhāram''—support. In fact, our birth—what we call—from Brahmā we are born, and Brahmā in the form of Viṣṇu sustains us, and Viṣṇu in the form of Rudra takes us back to the state of Brahmā, and again the same rigmarole starts. Both are ''ativā-sūkṣma''—extraordinarily difficult to comprehend.
===The Subtlest of the Subtle===
This ''sūkṣma'' is not a material, because according to physical science, the atom—of course, nowadays they have divided into packets of energy, etc. They have also created fancy names for all that—packets of energy, whatever you call it—but that is only the highest limitation of human understanding. Beyond that, we know nothing, just as we cannot imagine what is a black hole without a white hole, which I mentioned in my last class. Therefore, ''sūkṣmāti-sūkṣma''. That is why in the Upaniṣads, it is "greater than the greatest"—''mahatō mahīyān''—and "smaller than the smallest"—''aṇoraṇīyān''. How much small can our minds comprehend? Because the mind also has a terrible limitation even to think about it. It is incomprehensible to the sense organs, including the mind. But through these upāsanas—what upāsana? Ākāśa and Brahman.
===The Upāsana on Ākāśa===
Ākāśa is invisible, Ākāśa is non-pollutable, Ākāśa is indivisible, Ākāśa is one and without second, Ākāśa is all-pervading, Ākāśa is the support of all. In fact, "support" means it is only manifesting—as I just now said—in the form of everything in this world. So it is not only creating, it is sustaining, and like a mother keeping the foetus in the ''garbha'', everything it is doing is Ākāśa. And it is not comprehensible. That is why:

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह.

''yato vāco nivartante aprāpya manasā saha.''
===Training the Mind===
So by these contemplations, we can train our mind to meditate upon Ākāśa. Can we truly do this kind of meditation with these qualities we just discussed? No, but then our mind becomes pure, then intuitively we can understand. We may not be able to demonstrate it to anybody else. Then what happens? Our mind also becomes ''sarvādhāra'', invisible, non-pollutable (meaning most pure), indivisible like Brahman. "This is me, this is my parent, this is my family"—no, everything is indivisible only. I am all-pervading, so there is no place for selfishness. I am ''sarvādhāra'', just as each one of us becomes support to each one of us. And ''sūkṣma'', ''ati-sūkṣma'', ''aṇoraṇīyān''—not possible for this mind, but intuitively we understand that fact.
===As Is Our Upāsana, So Is Our Nature===
So as the age goes, as is our upāsana, so is also our nature. Yesterday, to remind you, Śrī Rāmakṛṣṇa became Hanumān, Rādhā, Sītā, Rāma, Kṛṣṇa, etc., etc. So this contemplation on the space—Ākāśa Upāsana—space means Ākāśa Devatā—helps us to understand Brahman, which is only one step higher than Ākāśa. Therefore, Ākāśa Upāsana is very important.
===The Example of All-Pervasiveness===
And only I will give you one small example. Ākāśa is ''sarvavyāpaka''—Ākāśa is everywhere. Even though we are saying that we are not able to connect—how does an ordinary person like me become ''sarvavyāpaka'' (all-pervading)? See, you are a devotee, then you pray to God, then you go to Vārāṇasī. You see the same God whom you have visited in your native place—the Śiva temple. You do not say this Śiva is different, separate from that Śiva. Then you go to America—there also you go to a Śiva temple—same Śiva. You have an—not clearly thought out—idea of ''sarvavyāpaka'', but you are doing it all the time. He is beyond time and beyond space. Wherever you are, He is there. Whenever you want, He is available. That idea is there. That is what this Taittirīya Upaniṣad wants to convey to us, because the truth—whether it is 10,000 years back or now—will not change.
===Both Results from Akāśa Upāsana===
So like other upāsanas, this upāsana also gives ''ihalokaphala''—tangible results—and also ''jñāna-yogyatā''. So a person becomes as vast as Ākāśa. So that is the result. Both results will come automatically.
===Śrī Rāmakṛṣṇa on Akāśa===
And Śrī Rāmakṛṣṇa refers to this quite a number of times. He says: "Imagine yourself as a bird flying joyfully in infinite space." He says, "Do you know another way how a jñānī meditates? Think of infinite Ākāśa and a bird flying there joyfully, spreading its wings. There is the ''Cidākāśa'' and the Ātman—meaning Jīvātman—the bird. The bird is not imprisoned in a cage. It flies in the ''Cidākāśa''. Its joy is limitless." And then Śrī Rāmakṛṣṇa says: "Well, some say that my soul, going into Samādhi, flies about like a bird in the Mahākāśa, the infinite space."
===A Hint for Meditation===
Now, just a hint. Try to imagine when you read these words of Śrī Rāmakṛṣṇa's experience—his own experience. What do you think? What type of thoughts were passing through Śrī Rāmakṛṣṇa's mind when he is meditating on this analogy of a bird flying endlessly? You have to imagine: there is a falcon waiting for these kind of birds to pounce upon and kill? No, just one bird, no more birds. It is endless space. Will it fall down after getting tired? No, it cannot fall down because it is infinite. Where does it fall? There must be some place where it has to fall down. So in infinity, you do not fall down at all.
===The Aesthetic Experience===
So try to imagine what Śrī Rāmakṛṣṇa was trying to think about what this meditation—upāsana—on this is concerned. Of course, we know the aesthetic experience he had when he was seven or eight years old, and you have to imagine: is it only the physical beauty he was contemplating, or is he also imagining a bird so joyfully flying in this fearless Ākāśa? Just imagine—Śrī Rāmakṛṣṇa had practised this kind of upāsanas. We have to understand Śrī Rāmakṛṣṇa practised ''mātṛ-devo bhava'', ''pitṛ-devo bhava'', ''ācārya-devo bhava'', ''atithi-devo bhava''. How do we know? Because the way he looked upon himself in relationship with his parents and with his gurus, with anybody who helped him—what type of relationship he cherishes towards them? It is the Divine Mother only who is manifesting in this form and is protecting her child.
==The Six Meditations on Akāśa Brahman==
So we have got six more meditations on this Ākāśa Brahman. So earlier we saw what is called ''Tṛptiriti Vṛṣṭau''—natural forces. Now directly on Ākāśa Brahman, there are six meditations. What are they?

1. Ākāśa as ''Pratiṣṭhā''—support.

2. Ākāśa as the most glorious thing—''Tanmahā''.

3. Ākāśa as ''Tanmanā''—most intelligent and discerning mind.

4. Ākāśa—meaning Ākāśa Brahma, Ākāśa Devatā—''Tanmanāḥ'' in the form of service, serving everybody.

5. Ākāśa as ''Tad Brahma''—the greatest. 6. Ākāśa as ''Tat Brahmanah Parimara''—you will be free then from all enmity.

So we will take up a few and discuss in today's class.
===Pratiṣṭhā Upāsana===
''Tat Pratiṣṭhāyām Upāsīta—Pratiṣṭhāvān bhavati.''

Let an upāsaka (sādhaka) contemplate on this Ākāśa Devatā as the support, and he will be supported. Earlier also we discussed that. The whole creation comes out from Him; the whole creation is sustained by Ākāśa Devatā; and ultimately everything in this world returns back and again comes out, again returns back, until one realises "I am none other than Brahman." So ''pratiṣṭhā'' means support, and whoever deeply contemplates upon Ākāśa Devatā as this ''Pratiṣṭhāvān Brahma''—the supporting Brahma—what is supporting? That is whoever makes us what we are, keeps us what we are. That is called support—supporting. If God has not created me, I would not have existed. If God is not sustaining me, supporting me in the form of my parents, and then in the form of every creature—remember Pañcamahāyajñas—every creature is supporting me, and it is my duty to support everybody else.
===The Result of This Upāsana===
And when I become old, if I do this contemplation, everybody—God Himself in the form of neighbours, in the form of children, in the form of unselfish human beings, or in the form of the Florence Nightingale—in the form of loving people—they give throughout life until we shed this body. Support will come. Whoever does this upāsana will get the support, but you also have to remember he will also get what is called that he will be supporting others just like Ākāśa. The effect of upāsana is that the contemplator becomes similar to that which he is contemplating. So he becomes Ākāśa. The Ākāśa upāsaka becomes Ākāśa. Since Ākāśa supports everything, Ākāśa supports him also as an individual. So he becomes both the supporter as well as supported.
===The Devotee and God===
So in fact, every bhakta—as I said—thinks of God as all-pervading only—Ākāśa. And then wherever the devotee happens to be, God has to be there because he requires support. So the devotee supports God by lovingly contemplating, and God supports the devotee by lovingly looking upon him. So this is what we have to do.
===Fitness for Spiritual Life===
And then just see what happens when a person does this—this Ākāśa ''guṇas''—then he becomes like an Ākāśa, a most fit person for spiritual life. And this person who becomes most fit to step into that Brahma—Supreme Brahma Upāsana, Parabrahma Upāsana—he is called a sannyāsī, not simply donning some ochre cloth.
===The Example of Totāpurī Mahārāj===
Just to recollect: Totāpurī Mahārāj—an experiencer of Nirvikalpa Samādhi—came to Dakṣiṇeśvara propelled by the will of the Divine Mother because he had to guide another aspiring soul to the same state that he experienced. And then the very first look—nobody could recognise Śrī Rāmakṛṣṇa. At first look, he looks like a madcap. But Totāpurī Mahārāj realised: "How is it possible in this Tantra-ridden country called Vaṅgadeśa for this kind of person to be found—one person?" And without any pre-introductions or anything, he just went there and said: "I see you are a most fit person, and I would like to give you sannyāsa. I would not live here; I would not stay here for more than three days. Would you like to take sannyāsa or not?" We know the rest of the story.
===How Did Śrī Rāmakṛṣṇa Become Fit?===
But how did Śrī Rāmakṛṣṇa become the most fit person? Because he must have been contemplating upon whom? Upon Mother Kālī. Who is Mother Kālī? Pure Consciousness. So he must have done upāsana in various forms. She is ''Pratiṣṭhā''. She is my mother, and she only gave me birth. She is only sustaining me. She will take me into her lap at the end. She is the only support—supporter. And I am a child.
===Conclusion===
So all the upāsanas combined, we can attribute to that Divine Mother, and we will also cite some examples whenever the topic comes. I am taking time for these upāsanas because the inner essence of these contemplations have not changed. Only our concept of what to contemplate upon has taken slightly different shapes, different forms, different names, but the same Vedic concepts are still applicable even for us.

So we will talk about them in our next class.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 110 Ch3 10.3-4 on 24 June 2026

2026-06-28T00:02:16Z

Bhama: /* Introduction: The Three Types of Upāsanas */

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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: The Three Types of Upāsanas==
For the last few classes, we were discussing certain types of upāsanas (contemplations). There are three types of upāsanas mentioned here. The Sanskrit name the Upaniṣad gives for the upāsanas is called ''Samāgnāḥ''—meaning a strong commandment, an irrevocable commandment. Anybody—whether a person wants worldly happiness or spiritual happiness—has to do these contemplations. That is the only way.
===The Two Types of Results===
And just to remind you, what does a person get by doing these contemplations? As I told several times, or what the Upaniṣad said, there are two types of results for these spiritual people. Remember, most of the people are not spiritual; they are religious. For them, what they consider to be the most important desires—the obtainment of objects, usually the welfare of the body and the mind, and generally happiness, satisfaction, etc.—can be obtained by these very same contemplations.
===The Example of Tirupati===
After all, I just give you an example. Millions of people visit the temple of Veṅkaṭeśvara at Tirupati. Do you think all are trying to die to get ''mokṣa'' (liberation)? No. Most of them want the fulfilment of what they think are the most desirable objects—either name, fame, winning an election, passing an examination, getting married, getting children, getting divorce, etc., etc.
===The Indirect Effect of Upāsanas===
But then these upāsanas have a beautiful, though indirect, effect. Slowly they purify the person and make the person—or endow the person with—right understanding that these are all temporary desires. The final desire should be only for spiritual progress. And that is called evolution. Even though biologists do not understand, nowhere do they mention what is the goal or purpose of this evolution. Is it to reach God, or is it to become something superhuman? They cannot imagine. It is only the scripture that can give us that. Why? Because whatever is not within the realm of these five sense organs—and all our knowledge, whether from science, technology, biology, zoology, any science—is only completely, greatly limited by the five sense organs.
===The Limitation of Science===
What the five sense organs can experience, we want to enhance them, because there is a strong belief that if the sense organs are not functioning, the mind also will not function. Therefore, keeping up these five sense organs and sharpening them if possible, wherever and whenever possible, and the corresponding objects which will not give tiredness or weakness to the sense organs—so that we can go on enjoying as long as possible—this is the vision so far of all the scientists and materialists. Why? Because they do not experience anything beyond the sense organs.
===The Higher Realm===
But a person may not experience what is outside the five sense organs, but there are people who strongly believe that there is a much higher realm or realms far beyond anyone's imagination, and life there is more and more worthy. Therefore, they cherish a deep desire, slowly strengthening the desire through the evolutionary process. Finally, they say: "I want only God." That means "I want to become God." That means ''Ahaṃ Brahmāsmi''.
===Both Results Come from Upāsanas===
So every upāsana has a beautiful result, and in fact both results—even for worldly people, if they faithfully follow the scriptural injunctions and avoid all those forbidden by the scriptures—then not only do they get all the results they desire, but their minds become purified and they become more and more capable of understanding. And according to their understanding, their desires also will develop.
===The Desire for a Car===
This is a very normal process: if you do not know that something called a car exists, the desire for a car never arises in your mind. But the moment you understand that a car can make your life much more pleasant—just as an example only, because any worldly object can give both results or opposite results—the same car can take you very fast to some other place, but can kill you also very fast. Accidents can happen; suffering can come. So happiness along with unhappiness—they both go together. Good and evil—these are called pairs, and these pairs are inevitable and inescapable. But man understands through experience, and the scripture wants to help us, bless us, by teaching the highest goal of life.
===We Are All Practising These Desires Unconsciously===
So these upāsanas anybody can practise. In fact, we are unconsciously practising these desires at all times. Whenever there is rainfall less than expected—"Oh Lord, please give more rain; water scarcity—give more rain." So whenever any season is not giving its expected results, then we go on wishing. So this natural nature includes all of us. That is the very important point the Upaniṣad wants to make.
===The Triangle of the Three Aspects===
This nature is not separate from us. Gods are not separate from us. The world is not separate from us. All of us—gods, the world, and each one of our individuals—we all form part of that triangle called Adhyātmika, Adhibhautika, and Adhidaivika.
===Faith in the Scriptures===
So practising even so-called blind faith in the scriptures is quite possible scientifically: any experiment must give the same result, however many times it is repeated, by whomsoever it is repeated. So even in the modern world also, we all wish:

देशो ऽयं क्षोभरहितः । ब्राह्मणास्सन्तु निर्भयाः ||

deśo 'yaṃ kṣobharahitaḥ . brāhmaṇāssantu nirbhayāḥ ||

पृथ्वी शस्यशामलां वन्दे मातरम् ||

Prithvi shasyashyamalam vande matram ||

So everybody wishes. Only thing is, we are so selfish: "Let us have, let me have, let others not have"—and that will not work. Gods considers all of us as their children only.
==The Adhidaivika Upāsanas==
So we have seen this is ''Mānuṣī-Samāgamanāḥ''—worship every part of your body as the manifestation of Brahman. Then we are seeing ''Ādhidaivika Upāsana''—that is, the natural forces—and as a sample, just a few have been enumerated here.
===What Are These Upāsanas?===
So what are these things? These are called ''Ādhidaivika Upāsānāni''—that is, contemplations with regard to the presiding deities. They are presiding, and when we contemplate upon them with love, with faith, and live the life according to their expectations, then the results are bound to come. There is no way they can be stopped.
===Tṛptiriti Vṛṣṭau===
So what are the things? ''Tṛptiriti Vṛṣṭau''—"as satisfaction in rain." So whenever there is proper rain—''vṛṣṭi'' means rain—whenever there is proper rain (because rain also can be improper: unseasonal rains, too much rain, too little rain, and where it is needed it does not rain, elsewhere where it is not needed it rains more)—''ativṛṣṭi'' (too much rain), ''anavṛṣṭi'' (no rain at all)—all these are under the control of the presiding deities. That is the first faith we have to develop if we want to have faith in God. In fact, God only is manifesting in these forms. That is very important.
===The Joy of Rain===
So whenever there is rain at the proper season, proper time, proper quantity—no more, no less—tremendous satisfaction. The whole nature, not only human beings, every animal recognises that. That is why the frogs go on creating so much noise. They are so happy: "We can now sport, we can also multiply." So the birds, insects, any animal—they just go and soak themselves whenever they find rain after the absence of several months or even several years. Some of the fish had developed an extraordinary capacity to be hanging between life and death in a state of hibernation—all because there are no life-sustaining materials available. But after several years, as soon as a completely dry pond has been filled, immediately these come to life and just go on croaking, crying. The crickets will produce their own noise; frogs will be croaking. Marvellous things are happening. Every creature knows, more or less, what happiness is and how happiness can be obtained. Even plants appear to be dancing with joy.
===Meditating on Rain===
''Tṛptiriti Vṛṣṭau''—so we have to meditate. What is this meditation? I will just give you only a sample: "O Lord, it is Thy grace because of which we are getting this required amount of water—that too not pipe water, but ''ākāśa-jala''—water from the rains. It has a special capacity, special quality, special power, special result it will give." And man becomes a ''jīva''. Every ''jīvātman'' becomes absolutely as if it is completely satisfied—''tṛpti''.
===Balamiti Vidyuti===
And all of us require the required amount of strength to work, to procure food, to digest, so that life can be lived very well. And it is said these ṛṣis understood how much power is compressed in this lightning. ''Vidyut'' means lightning. Normally thunder, lightning, and rain all go together. So ''balamiti vidyuti''—"as power in lightning." So there is power there. Nobody—no scientist—has ever discovered whenever there is terrible lightning, what happens to the discharge of all that power. Is anybody connecting it that it goes and then stores itself some place, and then it will release itself whenever creatures need it? We should not understand only electric power. Any type of strength—whether it is ''prāṇa-śakti'' or muscular power, or the power to see, power to hear, etc.—every sense organ requires its own strength. ''Balamiti vidyuti''—"One should meditate on Brahman as satisfaction in rain, as power in lightning."
===Yaśa iti Paśuṣu===
''Yaśa iti Paśuṣu''—"as fame in cattle"—in acquiring wealth called cattle in the olden days. So when a person does this particular upāsana, he will prosper; he will get plenty of wealth. Why cattle? Because in those days, that was their very life—agriculture—and these animals, especially cows, nourish babies, especially motherless babies. And even today, we cannot—all our ice creams, everything come only from this milk.
===Sharing and Caring===
So when a person acquires these things—rather, these things can be obtained by whatever righteous means—he is a person to be applauded. And when a person has plenty, he can also share it with others. So he will get—not only is he a wealthy person, but all wealthy persons do not become famous. Only a few become famous. Why? Because they do not share; they do not care. Sharing and caring is a very important part. ''Yajña'', ''dāna'', and ''tapas''—sacrifice that is offering our thanks to God, and it also means sacrificing our life for serving other people through Karma Yoga. So that is one meaning: worshipping gods, acknowledging our thankfulness to them, and more and more dependence upon them.
===The Result of Sharing===
All these things when a person does, then along with that comes—because he will be sharing—God will give him more. What is a person going to do with more than what one requires? So he goes on sharing, caring, and then slowly people may not come and thank, but he will—many people will pray: "This is a good person. May God preserve him." So ''yaśa iti paśuṣu''.
===Jyotiriti Nakṣatreṣu===
''Jyotiriti Nakṣatreṣu''—"as light in the stars." This is what we had talked about at the end of our class. All the stars that we see—countless billions and billions and billions—and they are all emitting tremendous splendour, light—that is their glory. In daytime, a big star like our sun gives the light, and at night time, these stars will give light. Even though we do not say the moon is a star, in fact it also should be considered as a star. At least Hindus consider the light-giver, and it soothes; it makes a person cool, happy like marble. So moonlight has its own function. But not only that, our ṛṣis have found out that the moonlight aids the growth of every plant—that is called ''auṣadhi''.

सोमो भूत्वा रसात्मक:

''somo bhūtvā rasātmakaḥ''

"I become—if a mango is full of sweet juice—it is because of the effect of the moon." And the moon is considered as the presiding deity of the mind. So if it is in the right proportion, then the minds of these contemplators of the moon as Brahman are the happiest persons on earth. Not only that, they will be born in happy families. They will be coming into contact with happy families. They will be marrying into happy families—man or woman. Their children will produce only happiness to them, not stomach-ache or headache to them.
===The Deeper Meaning===
So you see, so much of meaning is there, but we only see the physical light. But even the physical light, if it is not sufficient, then we can be victims of a disease. There is a disease called SAD—Seasonal Affective Disorder—when sunlight is very less. Then people suffer from this. If we do not see the sun for some time, do not see the moon for some time, then the mind will develop. We need to be in constant contact with nature. The more we are in contact, the happier and healthier a person will be—contact in every way.
===The Results of Contemplation===
So we have to contemplate ''Jyotiriti Nakṣatreṣu''. So what happens? The persons will get the results promised in the scripture. So what happens? Satisfaction when there is rain; tremendous strength when we contemplate on the lightning; and when there are plenty of healthy cattle, then one can worship God to heart's content, especially in the olden days. And when we contemplate on these stars, then many hidden secrets will be revealed to us.
===Two Types of Results===
So whoever worships gets two types of results. The first result is the promised results—name, fame, happiness, strength, splendour. A person who contemplates the stars will also appear like a star for other people. So all these are worldly results, but along with that, the very performance of these rituals will produce tremendous purification, concentration, and deeper and deeper understanding of the scriptural teachings. Our capacity to understand what the teacher is teaching—teacher and scriptures, they teach the same thing. There is no difference.
===Spiritual Fitness===
So what happens? Along with the practice, not only does he become a worldly happy person, but at the same time, the fitness to progress in spiritual life and to become one with God comes. After all, all these are glories of God, and therefore all these will also produce those very glories, and we become like God, and ultimately we become completely one with God, and there is no separation, and that realisation—''Ahaṃ Brahmāsmi''—will come. This is called ''Jñāna-yogyatā''—fitness to take up higher types of contemplations. Upāsanas will be the spiritual result, and actual fructification of these upāsanas in the form of keeping the body and mind and environment—this whole world will be a very helpful environment for a spiritual person. All these will come.
==The Akāśa Upāsana==
Then the next upāsana is ''Sarvamiti Ākāśe Brahmopāsīta''. Here the Upaniṣad enters into the most subtle, subtlest form of upāsana. It is called Akāśa Upāsana. What does the Upaniṣad say? ''Sarvam ākāśa iti Brahmopāsīta''—"Ākāśa is Brahman, and everything is in this Ākāśa Brahma." Not only everything is in Ākāśa Brahma, everything is Ākāśa Brahma.
===Ākāśa as the First Manifestation===
If you remember, we have seen in the Brahmanandavalli that Ākāśa is the first manifestation of the Ātman. And from Ākāśa—we say "Ākāśa is born"—but Ākāśa glorified itself a little more and became the air—Vāyudevatā, Ākāśa Devatā. We should not say "Ākāśa space," because even the usage of the word can have a tremendous effect upon us. So when we see this Ākāśa Devatā, Vāyudevatā, Agnidevatā, Jaladevatā, Pṛthivī Devatā, the meaning and the effect will be totally different.
===The Five Elements===
So from Ākāśa Devatā has come nearer to us, like a seven-foot-tall father bending down absolutely so that the child will feel very comfortable—he will not feel frightened, etc. So this Ākāśa Devatā became Vāyudevatā; Vāyudevatā became Agnidevatā (fire god); fire god became Jaladevatā in the form of rain, oceans, and rivers. In this connection, we have to remember we are all remembering only the rivers, but the rivers are coming only from the ocean, and the ocean sustains an infinite number of life creatures, and how these oceans are influencing the climatic changes—that we also have to take into notice. So Jaladevatā became Pṛthivī Devatā. Without all these five, creation would not exist. That is why you take anything in this creation; it is nothing but Ākāśa Devatā manifesting first as Vāyu, then as Agni, then as Waters, then as Pṛthivī.
===Living and Non-Living===
There is nothing called living and non-living. Because if the cause is consciousness, the effect also must be consciousness only, even if when we see that this person is not alive, but there is life inside—even if this frog for seven years, eighty years, it will be appearing as completely dead. No instrument will detect even the slightest indication of life, but it is still alive.
===Contemplating on Ākāśa===
So all these things—Ākāśa is the cause of everything. So let us learn how to look upon everything as Ākāśa, and when we reach that, then we understand we have a better, best understanding of what is Brahman, because Brahman is the last step. Once we succeed in thinking of Ākāśa, then we become capable of thinking of Brahman, but directly we cannot think of Brahman. In another way we can say that this equation—''ātmana ākāśaḥ saṃbhūtaḥ''—this Ākāśa is the manifestation of Ātman. We can also say in the same way—in every way—that it is Brahmā, it is Viṣṇu, and it is Śiva. So Ākāśa is none other than Brahmā, Viṣṇu, Maheśvara, and all the Pañcadevatās are present in all the three bodies—the gross body, the subtle body, and the causal body. Everything is there. Ākāśa is everything, and we cannot escape Ākāśa. Ākāśa only is manifesting as me, as you, as the rock, as the river, as the forest, as the Himalayan mountains, as everything. There is nothing outside Ākāśa.
===The Supporting Power of Ākāśa===
Not only that, if this Ākāśa does not support—suppose there is no space, would you be able to construct a house? Suppose there is no space in your almirah—can you put anything there? If there is no space on your table, can you put anything? If there is no space in your garage, can you park your car there? No, nothing happens. Therefore, Ākāśa is sustaining, it is creating, it is maintaining. Everything comes out of Ākāśa, and everything goes back to Ākāśa. This is how we have to contemplate on Ākāśa.
===Common Features of Ākāśa and Brahman===
And of course our Vedānta—Advaita Vedānta especially—talks of Ākāśa, certain common features which are very close between Brahman's characteristics and the characteristics of Ākāśa (space). What are they? Both Ākāśa and Brahman are invisible (''amūrta''). Both are non-pollutable—you cannot contaminate space. Both are non-divisible—you cannot take a knife and cut this space. We are trying our level best. We put some border: "This is my country, this is your country." No—"Parts of your country belong to me, or your whole country belongs to me." So one-country policy—we see out of terrible greed, even the people who are living peacefully, there are modern ''rākṣasas'' (demons) who will not allow others to live in peace. Neither they live in peace, nor they allow others to live in peace. So the earth cannot be divided. The whole earth is one. And then slowly people came. Remember the nomadic civilisation—they did not divide any part of the earth. They just moved where food was available, and population made it possible.
===Indivisibility and All-Pervasiveness===
So Ākāśa is indivisible. Why? Because it is ''ekam''. Both are one, both are non-dual. Non-dual means indivisible, and both are all-pervading. Ātman is all-pervading, and Ākāśa is also ''sarvagatam''—all-pervading. Both are ''sarvādhāram''—support. In fact, our birth—what we call—from Brahmā we are born, and Brahmā in the form of Viṣṇu sustains us, and Viṣṇu in the form of Rudra takes us back to the state of Brahmā, and again the same rigmarole starts. Both are ''ativā-sūkṣma''—extraordinarily difficult to comprehend.
===The Subtlest of the Subtle===
This ''sūkṣma'' is not a material, because according to physical science, the atom—of course, nowadays they have divided into packets of energy, etc. They have also created fancy names for all that—packets of energy, whatever you call it—but that is only the highest limitation of human understanding. Beyond that, we know nothing, just as we cannot imagine what is a black hole without a white hole, which I mentioned in my last class. Therefore, ''sūkṣmāti-sūkṣma''. That is why in the Upaniṣads, it is "greater than the greatest"—''mahatō mahīyān''—and "smaller than the smallest"—''aṇor aṇīyān''. How much small can our minds comprehend? Because the mind also has a terrible limitation even to think about it. It is incomprehensible to the sense organs, including the mind. But through these upāsanas—what upāsana? Ākāśa and Brahman.
===The Upāsana on Ākāśa===
Ākāśa is invisible, Ākāśa is non-pollutable, Ākāśa is indivisible, Ākāśa is one and without second, Ākāśa is all-pervading, Ākāśa is the support of all. In fact, "support" means it is only manifesting—as I just now said—in the form of everything in this world. So it is not only creating, it is sustaining, and like a mother keeping the foetus in the ''garbha'', everything it is doing is Ākāśa. And it is not comprehensible. That is why:

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह.

''yato vāco nivartante aprāpya manasā saha.''
===Training the Mind===
So by these contemplations, we can train our mind to meditate upon Ākāśa. Can we truly do this kind of meditation with these qualities we just discussed? No, but then our mind becomes pure, then intuitively we can understand. We may not be able to demonstrate it to anybody else. Then what happens? Our mind also becomes ''sarvādhāra'', invisible, non-pollutable (meaning most pure), indivisible like Brahman. "This is me, this is my parent, this is my family"—no, everything is indivisible only. I am all-pervading, so there is no place for selfishness. I am ''sarvādhāra'', just as each one of us becomes support to each one of us. And ''sūkṣma'', ''ati-sūkṣma'', ''aṇor aṇīyān''—not possible for this mind, but intuitively we understand that fact.
===As Is Our Upāsana, So Is Our Nature===
So as the age goes, as is our upāsana, so is also our nature. Yesterday, to remind you, Śrī Rāmakṛṣṇa became Hanumān, Rādhā, Sītā, Rāma, Kṛṣṇa, etc., etc. So this contemplation on the space—Ākāśa Upāsana—space means Ākāśa Devatā—helps us to understand Brahman, which is only one step higher than Ākāśa. Therefore, Ākāśa Upāsana is very important.
===The Example of All-Pervasiveness===
And only I will give you one small example. Ākāśa is ''sarvavyāpaka''—Ākāśa is everywhere. Even though we are saying that we are not able to connect—how does an ordinary person like me become ''sarvavyāpaka'' (all-pervading)? See, you are a devotee, then you pray to God, then you go to Vārāṇasī. You see the same God whom you have visited in your native place—the Śiva temple. You do not say this Śiva is different, separate from that Śiva. Then you go to America—there also you go to a Śiva temple—same Śiva. You have an—not clearly thought out—idea of ''sarvavyāpaka'', but you are doing it all the time. He is beyond time and beyond space. Wherever you are, He is there. Whenever you want, He is available. That idea is there. That is what this Taittirīya Upaniṣad wants to convey to us, because the truth—whether it is 10,000 years back or now—will not change.
===Both Results from Akāśa Upāsana===
So like other upāsanas, this upāsana also gives ''ihalokaphala''—tangible results—and also ''jñāna-yogyatā''. So a person becomes as vast as Ākāśa. So that is the result. Both results will come automatically.
===Śrī Rāmakṛṣṇa on Akāśa===
And Śrī Rāmakṛṣṇa refers to this quite a number of times. He says: "Imagine yourself as a bird flying joyfully in infinite space." He says, "Do you know another way how a jñānī meditates? Think of infinite Ākāśa and a bird flying there joyfully, spreading its wings. There is the ''Cidākāśa'' and the Ātman—meaning Jīvātman—the bird. The bird is not imprisoned in a cage. It flies in the ''Cidākāśa''. Its joy is limitless." And then Śrī Rāmakṛṣṇa says: "Well, some say that my soul, going into Samādhi, flies about like a bird in the Mahākāśa, the infinite space."
===A Hint for Meditation===
Now, just a hint. Try to imagine when you read these words of Śrī Rāmakṛṣṇa's experience—his own experience. What do you think? What type of thoughts were passing through Śrī Rāmakṛṣṇa's mind when he is meditating on this analogy of a bird flying endlessly? You have to imagine: there is a falcon waiting for these kind of birds to pounce upon and kill? No, just one bird, no more birds. It is endless space. Will it fall down after getting tired? No, it cannot fall down because it is infinite. Where does it fall? There must be some place where it has to fall down. So in infinity, you do not fall down at all.
===The Aesthetic Experience===
So try to imagine what Śrī Rāmakṛṣṇa was trying to think about what this meditation—upāsana—on this is concerned. Of course, we know the aesthetic experience he had when he was seven or eight years old, and you have to imagine: is it only the physical beauty he was contemplating, or is he also imagining a bird so joyfully flying in this fearless Ākāśa? Just imagine—Śrī Rāmakṛṣṇa had practised this kind of upāsanas. We have to understand Śrī Rāmakṛṣṇa practised ''mātṛ-devo bhava'', ''pitṛ-devo bhava'', ''ācārya-devo bhava'', ''atithi-devo bhava''. How do we know? Because the way he looked upon himself in relationship with his parents and with his gurus, with anybody who helped him—what type of relationship he cherishes towards them? It is the Divine Mother only who is manifesting in this form and is protecting her child.
==The Six Meditations on Akāśa Brahman==
So we have got six more meditations on this Ākāśa Brahman. So earlier we saw what is called ''Tṛptiriti Vṛṣṭau''—natural forces. Now directly on Ākāśa Brahman, there are six meditations. What are they?

1. Ākāśa as ''Pratiṣṭhā''—support. 2. Ākāśa as the most glorious thing—''Tanmahā''. 3. Ākāśa as ''Tanmanā''—most intelligent and discerning mind. 4. Ākāśa—meaning Ākāśa Brahma, Ākāśa Devatā—''Tanmanāḥ'' in the form of service, serving everybody. 5. Ākāśa as ''Tad Brahma''—the greatest. 6. Ākāśa as ''Tat Brahmanah Parimara''—you will be free then from all enmity.

So we will take up a few and discuss in today's class.
===Pratiṣṭhā Upāsana===
''Tat Pratiṣṭhāyām Upāsīta—Pratiṣṭhāvān bhavati.''

Let an upāsaka (sādhaka) contemplate on this Ākāśa Devatā as the support, and he will be supported. Earlier also we discussed that. The whole creation comes out from Him; the whole creation is sustained by Ākāśa Devatā; and ultimately everything in this world returns back and again comes out, again returns back, until one realises "I am none other than Brahman." So ''pratiṣṭhā'' means support, and whoever deeply contemplates upon Ākāśa Devatā as this ''Pratiṣṭhāvān Brahma''—the supporting Brahma—what is supporting? That is whoever makes us what we are, keeps us what we are. That is called support—supporting. If God has not created me, I would not have existed. If God is not sustaining me, supporting me in the form of my parents, and then in the form of every creature—remember Pañcamahāyajñas—every creature is supporting me, and it is my duty to support everybody else.
===The Result of This Upāsana===
And when I become old, if I do this contemplation, everybody—God Himself in the form of neighbours, in the form of children, in the form of unselfish human beings, or in the form of the Florence Nightingales—in the form of loving people—they give throughout life until we shed this body. Support will come. Whoever does this upāsana will get the support, but you also have to remember he will also get what is called that he will be supporting others just like Ākāśa. The effect of upāsana is that the contemplator becomes similar to that which he is contemplating. So he becomes Ākāśa. The Ākāśa upāsaka becomes Ākāśa. Since Ākāśa supports everything, Ākāśa supports him also as an individual. So he becomes both the supporter as well as supported.
===The Devotee and God===
So in fact, every bhakta—as I said—thinks of God as all-pervading only—Ākāśa. And then wherever the devotee happens to be, God has to be there because he requires support. So the devotee supports God by lovingly contemplating, and God supports the devotee by lovingly looking upon him. So this is what we have to do.
===Fitness for Spiritual Life===
And then just see what happens when a person does this—this Ākāśa ''guṇas''—then he becomes like an Ākāśa, a most fit person for spiritual life. And this person who becomes most fit to step into that Brahma—Supreme Brahma Upāsana, Parabrahma Upāsana—he is called a sannyāsī, not simply donning some ochre cloth.
===The Example of Totāpurī Mahārāj===
Just to recollect: Totāpurī Mahārāj—an experiencer of Nirvikalpa Samādhi—came to Dakṣiṇeśvara propelled by the will of the Divine Mother because he had to guide another aspiring soul to the same state that he experienced. And then the very first look—nobody could recognise Śrī Rāmakṛṣṇa. At first look, he looks like a madcap. But Totāpurī Mahārāj realised: "How is it possible in this Tantra-ridden country called Vaṅgadeśa for this kind of person to be found—one person?" And without any pre-introductions or anything, he just went there and said: "I see you are a most fit person, and I would like to give you sannyāsa. I would not live here; I would stay here for more than three days. Would you like to take sannyāsa or not?" We know the rest of the story.
===How Did Śrī Rāmakṛṣṇa Become Fit?===
But how did Śrī Rāmakṛṣṇa become the most fit person? Because he must have been contemplating upon whom? Upon Mother Kālī. Who is Mother Kālī? Pure Consciousness. So he must have done upāsana in various forms. She is ''Pratiṣṭhā''. She is my mother, and she only gave me birth. She is only sustaining me. She will take me into her lap at the end. She is the only support—supporter. And I am a child.
===Conclusion===
So all the upāsanas combined, we can attribute to that Divine Mother, and we will also cite some examples whenever the topic comes. I am taking time for these upāsanas because the inner essence of these contemplations have not changed. Only our concept of what to contemplate upon has taken slightly different shapes, different forms, different names, but the same Vedic concepts are still applicable even for us.

So we will talk about them in our next class.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 110 Ch3 10.3-4 on 24 June 2026

2026-06-27T23:13:16Z

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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: The Three Types of Upāsanas==
For the last few classes, we were discussing certain types of upāsanas (contemplations). There are three types of upāsanas mentioned here. The Sanskrit name the Upaniṣad gives for the upāsanas is called ''Samāgamanāḥ''—meaning a strong commandment, an irrevocable commandment. Anybody—whether a person wants worldly happiness or spiritual happiness—has to do these contemplations. That is the only way.
===The Two Types of Results===
And just to remind you, what does a person get by doing these contemplations? As I told several times, or what the Upaniṣad said, there are two types of results for these spiritual people. Remember, most of the people are not spiritual; they are religious. For them, what they consider to be the most important desires—the obtainment of objects, usually the welfare of the body and the mind, and generally happiness, satisfaction, etc.—can be obtained by these very same contemplations.
===The Example of Tirupati===
After all, I just give you an example. Millions of people visit the temple of Veṅkaṭeśvara at Tirupati. Do you think all are trying to die to get ''mokṣa'' (liberation)? No. Most of them want the fulfilment of what they think are the most desirable objects—either name, fame, winning an election, passing an examination, getting married, getting children, getting divorce, etc., etc.
===The Indirect Effect of Upāsanas===
But then these upāsanas have a beautiful, though indirect, effect. Slowly they purify the person and make the person—or endow the person with—right understanding that these are all temporary desires. The final desire should be only for spiritual progress. And that is called evolution. Even though biologists do not understand, nowhere do they mention what is the goal or purpose of this evolution. Is it to reach God, or is it to become something superhuman? They cannot imagine. It is only the scripture that can give us that. Why? Because whatever is not within the realm of these five sense organs—and all our knowledge, whether from science, technology, biology, zoology, any science—is only completely, greatly limited by the five sense organs.
===The Limitation of Science===
What the five sense organs can experience, we want to enhance them, because there is a strong belief that if the sense organs are not functioning, the mind also will not function. Therefore, keeping up these five sense organs and sharpening them if possible, wherever and whenever possible, and the corresponding objects which will not give tiredness or weakness to the sense organs—so that we can go on enjoying as long as possible—this is the vision so far of all the scientists and materialists. Why? Because they do not experience anything beyond the sense organs.
===The Higher Realm===
But a person may not experience what is outside the five sense organs, but there are people who strongly believe that there is a much higher realm or realms far beyond anyone's imagination, and life there is more and more worthy. Therefore, they cherish a deep desire, slowly strengthening the desire through the evolutionary process. Finally, they say: "I want only God." That means "I want to become God." That means ''Ahaṃ Brahmāsmi''.
===Both Results Come from Upāsanas===
So every upāsana has a beautiful result, and in fact both results—even for worldly people, if they faithfully follow the scriptural injunctions and avoid all those forbidden by the scriptures—then not only do they get all the results they desire, but their minds become purified and they become more and more capable of understanding. And according to their understanding, their desires also will develop.
===The Desire for a Car===
This is a very normal process: if you do not know that something called a car exists, the desire for a car never arises in your mind. But the moment you understand that a car can make your life much more pleasant—just as an example only, because any worldly object can give both results or opposite results—the same car can take you very fast to some other place, but can kill you also very fast. Accidents can happen; suffering can come. So happiness along with unhappiness—they both go together. Good and evil—these are called pairs, and these pairs are inevitable and inescapable. But man understands through experience, and the scripture wants to help us, bless us, by teaching the highest goal of life.
===We Are All Practising These Desires Unconsciously===
So these upāsanas anybody can practise. In fact, we are unconsciously practising these desires at all times. Whenever there is rainfall less than expected—"Oh Lord, please give more rain; water scarcity—give more rain." So whenever any season is not giving its expected results, then we go on wishing. So this natural nature includes all of us. That is the very important point the Upaniṣad wants to make.
===The Triangle of the Three Aspects===
This nature is not separate from us. Gods are not separate from us. The world is not separate from us. All of us—Gods, the world, and each one of our individuals—we all form part of that triangle called Adhyātmika, Adhibhautika, and Adhidaivika.
===Faith in the Scriptures===
So practising even so-called blind faith in the scriptures is quite possible scientifically: any experiment must give the same result, however many times it is repeated, by whomsoever it is repeated. So even in the modern world also, we all wish:

देशे च शुभे रभितो ब्रह्माणः सन्तु निर्भयाः | पृथिवी शस्यशालिनी अन्धे मातरम् ||

''deśe ca śubhe rabhito brahmāṇaḥ santu nirbhayāḥ |'' pṛthivī śasyaśālinī andhe mātaram ||

So everybody wishes. Only thing is, we are so selfish: "Let us have, let me have, let others not have"—and that will not work. God considers all of us as His children only.
==The Adhidaivika Upāsanas==
So we have seen this is ''Mānuṣī-Samāgamanāḥ''—worship every part of your body as the manifestation of Brahman. Then we are seeing ''Ādhidaivika Upāsana''—that is, the natural forces—and as a sample, just a few have been enumerated here.
===What Are These Upāsanas?===
So what are these things? These are called ''Ādhidaivika Upāsānāni''—that is, contemplations with regard to the presiding deities. They are presiding, and when we contemplate upon them with love, with faith, and live the life according to their expectations, then the results are bound to come. There is no way they can be stopped.
===Tṛptiriti Vṛṣṭau===
So what are the things? ''Tṛptiriti Vṛṣṭau''—"as satisfaction in rain." So whenever there is proper rain—''vṛṣṭi'' means rain—whenever there is proper rain (because rain also can be improper: unseasonal rains, too much rain, too little rain, and where it is needed it does not rain, elsewhere where it is not needed it rains more)—''ativṛṣṭi'' (too much rain), ''anavṛṣṭi'' (no rain at all)—all these are under the control of the presiding deities. That is the first faith we have to develop if we want to have faith in God. In fact, God only is manifesting in these forms. That is very important.
===The Joy of Rain===
So whenever there is rain at the proper season, proper time, proper quantity—no more, no less—tremendous satisfaction. The whole nature, not only human beings, every animal recognises that. That is why the frogs go on creating so much noise. They are so happy: "We can now sport, we can also multiply." So the birds, insects, any animal—they just go and soak themselves whenever they find rain after the absence of several months or even several years. Some of the fish had developed an extraordinary capacity to be hanging between life and death in a state of hibernation—all because there are no life-sustaining materials available. But after several years, as soon as a completely dry pond has been filled, immediately these come to life and just go on croaking, crying. The crickets will produce their own noise; frogs will be croaking. Marvellous things are happening. Every creature knows, more or less, what happiness is and how happiness can be obtained. Even plants appear to be dancing with joy.
===Meditating on Rain===
''Tṛptiriti Vṛṣṭau''—so we have to meditate. What is this meditation? I will just give you only a sample: "O Lord, it is Thy grace because of which we are getting this required amount of water—that too not pipe water, but ''ākāśa-jala''—water from the rains. It has a special capacity, special quality, special power, special result it will give." And man becomes a ''jīva''. Every ''jīvātman'' becomes absolutely as if it is completely satisfied—''tṛpti''.
===Balamiti Vidyuti===
And all of us require the required amount of strength to work, to procure food, to digest, so that life can be lived very well. And it is said these ṛṣis understood how much power is compressed in this lightning. ''Vidyut'' means lightning. Normally thunder, lightning, and rain all go together. So ''balamiti vidyuti''—"as power in lightning." So there is power there. Nobody—no scientist—has ever discovered whenever there is terrible lightning, what happens to the discharge of all that power. Is anybody connecting it that it goes and then stores itself some place, and then it will release itself whenever creatures need it? We should not understand only electric power. Any type of strength—whether it is ''prāṇa-śakti'' or muscular power, or the power to see, power to hear, etc.—every sense organ requires its own strength. ''Balamiti vidyuti''—"One should meditate on Brahman as satisfaction in rain, as power in lightning."
===Yaśa iti Paśuṣu===
''Yaśa iti Paśuṣu''—"as fame in cattle"—in acquiring wealth called cattle in the olden days. So when a person does this particular upāsana, he will prosper; he will get plenty of wealth. Why cattle? Because in those days, that was their very life—agriculture—and these animals, especially cows, nourish babies, especially motherless babies. And even today, we cannot—all our ice creams, everything come only from this milk.
===Sharing and Caring===
So when a person acquires these things—rather, these things can be obtained by whatever righteous means—he is a person to be applauded. And when a person has plenty, he can also share it with others. So he will get—not only is he a wealthy person, but all wealthy persons do not become famous. Only a few become famous. Why? Because they do not share; they do not care. Sharing and caring is a very important part. ''Yajña'', ''dāna'', and ''tapas''—sacrifice that is offering our thanks to God, and it also means sacrificing our life for serving other people through Karma Yoga. So that is one meaning: worshipping gods, acknowledging our thankfulness to them, and more and more dependence upon them.
===The Result of Sharing===
All these things when a person does, then along with that comes—because he will be sharing—God will give him more. What is a person going to do with more than what one requires? So he goes on sharing, caring, and then slowly people may not come and thank, but he will—many people will pray: "This is a good person. May God preserve him." So ''yaśa iti paśuṣu''.
===Jyotiriti Nakṣatreṣu===
''Jyotiriti Nakṣatreṣu''—"as light in the stars." This is what we had talked about at the end of our class. All the stars that we see—countless billions and billions and billions—and they are all emitting tremendous splendour, light—that is their glory. In daytime, a big star like our sun gives the light, and at night time, these stars will give light. Even though we do not say the moon is a star, in fact it also should be considered as a star. At least Hindus consider the light-giver, and it soothes; it makes a person cool, happy like marble. So moonlight has its own function. But not only that, our ṛṣis have found out that the moonlight aids the growth of every plant—that is called ''auṣadhi''. ''Somam bhūtvā raso'ham''—"I become—if a mango is full of sweet juice—it is because of the effect of the moon." And the moon is considered as the presiding deity of the mind. So if it is in the right proportion, then the minds of these contemplators of the moon as Brahman are the happiest persons on earth. Not only that, they will be born in happy families. They will be coming into contact with happy families. They will be marrying into happy families—man or woman. Their children will produce only happiness to them, not stomach-ache or headache to them.
===The Deeper Meaning===
So you see, so much of meaning is there, but we only see the physical light. But even the physical light, if it is not sufficient, then we can be victims of a disease. There is a disease called SAD—Seasonal Affective Disorder—when sunlight is very less. Then people suffer from this. If we do not see the sun for some time, do not see the moon for some time, then the mind will develop. We need to be in constant contact with nature. The more we are in contact, the happier and healthier a person will be—contact in every way.
===The Results of Contemplation===
So we have to contemplate ''Jyotiriti Nakṣatreṣu''. So what happens? The persons will get the results promised in the scripture. So what happens? Satisfaction when there is rain; tremendous strength when we contemplate on the lightning; and when there are plenty of healthy cattle, then one can worship God to heart's content, especially in the olden days. And when we contemplate on these stars, then many hidden secrets will be revealed to us.
===Two Types of Results===
So whoever worships gets two types of results. The first result is the promised results—name, fame, happiness, strength, splendour. A person who contemplates the stars will also appear like a star for other people. So all these are worldly results, but along with that, the very performance of these rituals will produce tremendous purification, concentration, and deeper and deeper understanding of the scriptural teachings. Our capacity to understand what the teacher is teaching—teacher and scriptures, they teach the same thing. There is no difference.
===Spiritual Fitness===
So what happens? Along with the practice, not only does he become a worldly happy person, but at the same time, the fitness to progress in spiritual life and to become one with God comes. After all, all these are glories of God, and therefore all these will also produce those very glories, and we become like God, and ultimately we become completely one with God, and there is no separation, and that realisation—''Ahaṃ Brahmāsmi''—will come. This is called ''Jñāna-yogyatā''—fitness to take up higher types of contemplations. Upāsanas will be the spiritual result, and actual fructification of these upāsanas in the form of keeping the body and mind and environment—this whole world will be a very helpful environment for a spiritual person. All these will come.
==The Akāśa Upāsana==
Then the next upāsana is ''Sarvamiti Ākāśe Brahmopāsīta''. Here the Upaniṣad enters into the most subtle, subtlest form of upāsana. It is called Akāśa Upāsana. What does the Upaniṣad say? ''Sarvam ākāśa iti Brahmopāsīta''—"Ākāśa is Brahman, and everything is in this Ākāśa Brahma." Not only everything is in Ākāśa Brahma, everything is Ākāśa Brahma.
===Ākāśa as the First Manifestation===
If you remember, we have seen in the Brahmanandavalli that Ākāśa is the first manifestation of the Ātman. And from Ākāśa—we say "Ākāśa is born"—but Ākāśa glorified itself a little more and became the air—Vāyudevatā, Ākāśa Devatā. We should not say "Ākāśa space," because even the usage of the word can have a tremendous effect upon us. So when we see this Ākāśa Devatā, Vāyudevatā, Agnidevatā, Jaladevatā, Pṛthivī Devatā, the meaning and the effect will be totally different.
===The Five Elements===
So from Ākāśa Devatā has come nearer to us, like a seven-foot-tall father bending down absolutely so that the child will feel very comfortable—he will not feel frightened, etc. So this Ākāśa Devatā became Vāyudevatā; Vāyudevatā became Agnidevatā (fire god); fire god became Jaladevatā in the form of rain, oceans, and rivers. In this connection, we have to remember we are all remembering only the rivers, but the rivers are coming only from the ocean, and the ocean sustains an infinite number of life creatures, and how these oceans are influencing the climatic changes—that we also have to take into notice. So Jaladevatā became Pṛthivī Devatā. Without all these five, creation would not exist. That is why you take anything in this creation; it is nothing but Ākāśa Devatā manifesting first as Vāyu, then as Agni, then as Waters, then as Pṛthivī.
===Living and Non-Living===
There is nothing called living and non-living. Because if the cause is consciousness, the effect also must be consciousness only, even if when we see that this person is not alive, but there is life inside—even if this frog for seven years, eighty years, it will be appearing as completely dead. No instrument will detect even the slightest indication of life, but it is still alive.
===Contemplating on Ākāśa===
So all these things—Ākāśa is the cause of everything. So let us learn how to look upon everything as Ākāśa, and when we reach that, then we understand we have a better, best understanding of what is Brahman, because Brahman is the last step. Once we succeed in thinking of Ākāśa, then we become capable of thinking of Brahman, but directly we cannot think of Brahman. In another way we can say that this equation—''ātmana ākāśaḥ saṃbhūtaḥ''—this Ākāśa is the manifestation of Ātman. We can also say in the same way—in every way—that it is Brahmā, it is Viṣṇu, and it is Śiva. So Ākāśa is none other than Brahmā, Viṣṇu, Maheśvara, and all the Pañcadevatās are present in all the three bodies—the gross body, the subtle body, and the causal body. Everything is there. Ākāśa is everything, and we cannot escape Ākāśa. Ākāśa only is manifesting as me, as you, as the rock, as the river, as the forest, as the Himalayan mountains, as everything. There is nothing outside Ākāśa.
===The Supporting Power of Ākāśa===
Not only that, if this Ākāśa does not support—suppose there is no space, would you be able to construct a house? Suppose there is no space in your almirah—can you put anything there? If there is no space on your table, can you put anything? If there is no space in your garage, can you park your car there? No, nothing happens. Therefore, Ākāśa is sustaining, it is creating, it is maintaining. Everything comes out of Ākāśa, and everything goes back to Ākāśa. This is how we have to contemplate on Ākāśa.
===Common Features of Ākāśa and Brahman===
And of course our Vedānta—Advaita Vedānta especially—talks of Ākāśa, certain common features which are very close between Brahman's characteristics and the characteristics of Ākāśa (space). What are they? Both Ākāśa and Brahman are invisible (''amūrta''). Both are non-pollutable—you cannot contaminate space. Both are non-divisible—you cannot take a knife and cut this space. We are trying our level best. We put some border: "This is my country, this is your country." No—"Parts of your country belong to me, or your whole country belongs to me." So one-country policy—we see out of terrible greed, even the people who are living peacefully, there are modern ''rākṣasas'' (demons) who will not allow others to live in peace. Neither they live in peace, nor they allow others to live in peace. So the earth cannot be divided. The whole earth is one. And then slowly people came. Remember the nomadic civilisation—they did not divide any part of the earth. They just moved where food was available, and population made it possible.
===Indivisibility and All-Pervasiveness===
So Ākāśa is indivisible. Why? Because it is ''ekam''. Both are one, both are non-dual. Non-dual means indivisible, and both are all-pervading. Ātman is all-pervading, and Ākāśa is also ''sarvagatam''—all-pervading. Both are ''sarvādhāram''—support. In fact, our birth—what we call—from Brahmā we are born, and Brahmā in the form of Viṣṇu sustains us, and Viṣṇu in the form of Rudra takes us back to the state of Brahmā, and again the same rigmarole starts. Both are ''ativā-sūkṣma''—extraordinarily difficult to comprehend.
===The Subtlest of the Subtle===
This ''sūkṣma'' is not a material, because according to physical science, the atom—of course, nowadays they have divided into packets of energy, etc. They have also created fancy names for all that—packets of energy, whatever you call it—but that is only the highest limitation of human understanding. Beyond that, we know nothing, just as we cannot imagine what is a black hole without a white hole, which I mentioned in my last class. Therefore, ''sūkṣmāti-sūkṣma''. That is why in the Upaniṣads, it is "greater than the greatest"—''mahatō mahīyān''—and "smaller than the smallest"—''aṇor aṇīyān''. How much small can our minds comprehend? Because the mind also has a terrible limitation even to think about it. It is incomprehensible to the sense organs, including the mind. But through these upāsanas—what upāsana? Ākāśa and Brahman.
===The Upāsana on Ākāśa===
Ākāśa is invisible, Ākāśa is non-pollutable, Ākāśa is indivisible, Ākāśa is one and without second, Ākāśa is all-pervading, Ākāśa is the support of all. In fact, "support" means it is only manifesting—as I just now said—in the form of everything in this world. So it is not only creating, it is sustaining, and like a mother keeping the foetus in the ''garbha'', everything it is doing is Ākāśa. And it is not comprehensible. That is why:

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह.

''yato vāco nivartante aprāpya manasā saha.''
===Training the Mind===
So by these contemplations, we can train our mind to meditate upon Ākāśa. Can we truly do this kind of meditation with these qualities we just discussed? No, but then our mind becomes pure, then intuitively we can understand. We may not be able to demonstrate it to anybody else. Then what happens? Our mind also becomes ''sarvādhāra'', invisible, non-pollutable (meaning most pure), indivisible like Brahman. "This is me, this is my parent, this is my family"—no, everything is indivisible only. I am all-pervading, so there is no place for selfishness. I am ''sarvādhāra'', just as each one of us becomes support to each one of us. And ''sūkṣma'', ''ati-sūkṣma'', ''aṇor aṇīyān''—not possible for this mind, but intuitively we understand that fact.
===As Is Our Upāsana, So Is Our Nature===
So as the age goes, as is our upāsana, so is also our nature. Yesterday, to remind you, Śrī Rāmakṛṣṇa became Hanumān, Rādhā, Sītā, Rāma, Kṛṣṇa, etc., etc. So this contemplation on the space—Ākāśa Upāsana—space means Ākāśa Devatā—helps us to understand Brahman, which is only one step higher than Ākāśa. Therefore, Ākāśa Upāsana is very important.
===The Example of All-Pervasiveness===
And only I will give you one small example. Ākāśa is ''sarvavyāpaka''—Ākāśa is everywhere. Even though we are saying that we are not able to connect—how does an ordinary person like me become ''sarvavyāpaka'' (all-pervading)? See, you are a devotee, then you pray to God, then you go to Vārāṇasī. You see the same God whom you have visited in your native place—the Śiva temple. You do not say this Śiva is different, separate from that Śiva. Then you go to America—there also you go to a Śiva temple—same Śiva. You have an—not clearly thought out—idea of ''sarvavyāpaka'', but you are doing it all the time. He is beyond time and beyond space. Wherever you are, He is there. Whenever you want, He is available. That idea is there. That is what this Taittirīya Upaniṣad wants to convey to us, because the truth—whether it is 10,000 years back or now—will not change.
===Both Results from Akāśa Upāsana===
So like other upāsanas, this upāsana also gives ''ihalokaphala''—tangible results—and also ''jñāna-yogyatā''. So a person becomes as vast as Ākāśa. So that is the result. Both results will come automatically.
===Śrī Rāmakṛṣṇa on Akāśa===
And Śrī Rāmakṛṣṇa refers to this quite a number of times. He says: "Imagine yourself as a bird flying joyfully in infinite space." He says, "Do you know another way how a jñānī meditates? Think of infinite Ākāśa and a bird flying there joyfully, spreading its wings. There is the ''Cidākāśa'' and the Ātman—meaning Jīvātman—the bird. The bird is not imprisoned in a cage. It flies in the ''Cidākāśa''. Its joy is limitless." And then Śrī Rāmakṛṣṇa says: "Well, some say that my soul, going into Samādhi, flies about like a bird in the Mahākāśa, the infinite space."
===A Hint for Meditation===
Now, just a hint. Try to imagine when you read these words of Śrī Rāmakṛṣṇa's experience—his own experience. What do you think? What type of thoughts were passing through Śrī Rāmakṛṣṇa's mind when he is meditating on this analogy of a bird flying endlessly? You have to imagine: there is a falcon waiting for these kind of birds to pounce upon and kill? No, just one bird, no more birds. It is endless space. Will it fall down after getting tired? No, it cannot fall down because it is infinite. Where does it fall? There must be some place where it has to fall down. So in infinity, you do not fall down at all.
===The Aesthetic Experience===
So try to imagine what Śrī Rāmakṛṣṇa was trying to think about what this meditation—upāsana—on this is concerned. Of course, we know the aesthetic experience he had when he was seven or eight years old, and you have to imagine: is it only the physical beauty he was contemplating, or is he also imagining a bird so joyfully flying in this fearless Ākāśa? Just imagine—Śrī Rāmakṛṣṇa had practised this kind of upāsanas. We have to understand Śrī Rāmakṛṣṇa practised ''mātṛ-devo bhava'', ''pitṛ-devo bhava'', ''ācārya-devo bhava'', ''atithi-devo bhava''. How do we know? Because the way he looked upon himself in relationship with his parents and with his gurus, with anybody who helped him—what type of relationship he cherishes towards them? It is the Divine Mother only who is manifesting in this form and is protecting her child.
==The Six Meditations on Akāśa Brahman==
So we have got six more meditations on this Ākāśa Brahman. So earlier we saw what is called ''Tṛptiriti Vṛṣṭau''—natural forces. Now directly on Ākāśa Brahman, there are six meditations. What are they?

1. Ākāśa as ''Pratiṣṭhā''—support. 2. Ākāśa as the most glorious thing—''Tanmahā''. 3. Ākāśa as ''Tanmanā''—most intelligent and discerning mind. 4. Ākāśa—meaning Ākāśa Brahma, Ākāśa Devatā—''Tanmanāḥ'' in the form of service, serving everybody. 5. Ākāśa as ''Tad Brahma''—the greatest. 6. Ākāśa as ''Tat Brahmanah Parimara''—you will be free then from all enmity.

So we will take up a few and discuss in today's class.
===Pratiṣṭhā Upāsana===
''Tat Pratiṣṭhāyām Upāsīta—Pratiṣṭhāvān bhavati.''

Let an upāsaka (sādhaka) contemplate on this Ākāśa Devatā as the support, and he will be supported. Earlier also we discussed that. The whole creation comes out from Him; the whole creation is sustained by Ākāśa Devatā; and ultimately everything in this world returns back and again comes out, again returns back, until one realises "I am none other than Brahman." So ''pratiṣṭhā'' means support, and whoever deeply contemplates upon Ākāśa Devatā as this ''Pratiṣṭhāvān Brahma''—the supporting Brahma—what is supporting? That is whoever makes us what we are, keeps us what we are. That is called support—supporting. If God has not created me, I would not have existed. If God is not sustaining me, supporting me in the form of my parents, and then in the form of every creature—remember Pañcamahāyajñas—every creature is supporting me, and it is my duty to support everybody else.
===The Result of This Upāsana===
And when I become old, if I do this contemplation, everybody—God Himself in the form of neighbours, in the form of children, in the form of unselfish human beings, or in the form of the Florence Nightingales—in the form of loving people—they give throughout life until we shed this body. Support will come. Whoever does this upāsana will get the support, but you also have to remember he will also get what is called that he will be supporting others just like Ākāśa. The effect of upāsana is that the contemplator becomes similar to that which he is contemplating. So he becomes Ākāśa. The Ākāśa upāsaka becomes Ākāśa. Since Ākāśa supports everything, Ākāśa supports him also as an individual. So he becomes both the supporter as well as supported.
===The Devotee and God===
So in fact, every bhakta—as I said—thinks of God as all-pervading only—Ākāśa. And then wherever the devotee happens to be, God has to be there because he requires support. So the devotee supports God by lovingly contemplating, and God supports the devotee by lovingly looking upon him. So this is what we have to do.
===Fitness for Spiritual Life===
And then just see what happens when a person does this—this Ākāśa ''guṇas''—then he becomes like an Ākāśa, a most fit person for spiritual life. And this person who becomes most fit to step into that Brahma—Supreme Brahma Upāsana, Parabrahma Upāsana—he is called a sannyāsī, not simply donning some ochre cloth.
===The Example of Totāpurī Mahārāj===
Just to recollect: Totāpurī Mahārāj—an experiencer of Nirvikalpa Samādhi—came to Dakṣiṇeśvara propelled by the will of the Divine Mother because he had to guide another aspiring soul to the same state that he experienced. And then the very first look—nobody could recognise Śrī Rāmakṛṣṇa. At first look, he looks like a madcap. But Totāpurī Mahārāj realised: "How is it possible in this Tantra-ridden country called Vaṅgadeśa for this kind of person to be found—one person?" And without any pre-introductions or anything, he just went there and said: "I see you are a most fit person, and I would like to give you sannyāsa. I would not live here; I would stay here for more than three days. Would you like to take sannyāsa or not?" We know the rest of the story.
===How Did Śrī Rāmakṛṣṇa Become Fit?===
But how did Śrī Rāmakṛṣṇa become the most fit person? Because he must have been contemplating upon whom? Upon Mother Kālī. Who is Mother Kālī? Pure Consciousness. So he must have done upāsana in various forms. She is ''Pratiṣṭhā''. She is my mother, and she only gave me birth. She is only sustaining me. She will take me into her lap at the end. She is the only support—supporter. And I am a child.
===Conclusion===
So all the upāsanas combined, we can attribute to that Divine Mother, and we will also cite some examples whenever the topic comes. I am taking time for these upāsanas because the inner essence of these contemplations have not changed. Only our concept of what to contemplate upon has taken slightly different shapes, different forms, different names, but the same Vedic concepts are still applicable even for us.

So we will talk about them in our next class.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Taittiriya Upanishad Lecture 109 Ch3 10.2-3 on 17 June 2026

2026-06-23T05:57:28Z

Bhama: /* Seeing the Body as Divine */

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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 the Six Meditations (Ādhyātmika Upāsanas)==
In our last class, we saw six types of meditations. They are most wonderful meditations. Now we are going to see these, called ''Ādhidaivika'' meditations.

''Kṣemaiti vāci, yoga-kṣemaiti prāṇāpānayoḥ, karmaiti hastayoḥ, gatiriti pādayoḥ, vimuktiriti pāyau, prajātir amṛtam ānanda ity upasthau.''

As I mentioned earlier, this sixth one—that the generative organ should be meditated upon as ''Ānanda'', as ''Prajāti'', as ''Amṛta''—should actually be classified under the meditations on the human body. But what we need to understand are the lessons we have to learn. If I am able to speak, it is because of the grace of God—and if I can think deeply about it and then speak.
===Speech as Divine Manifestation===
''Vāci'' means speech, and this speech should be meditated upon. ''Kṣema'' means well-being. Why is it so? ''Kṣema'' means acquiring riches, possessions—whatever a person wants. What is the relationship between speech and acquisition of all these? First of all, this sense organ called ''vāk'' (speech) is not merely individual; it is God Himself manifesting in each one of us in the form of the ability to speak. We should not forget that it is a nature-given gift to us, so we can abuse it. Now, if we look upon this ability to speak as the grace of God, as a manifestation of God—what is the grace of God? It is the manifestation of God only. If God is gracious and He gives us, let us say, name, fame, riches, wealth—it is not that He is sitting somewhere and giving, because He is everything. So He comes to us in the form of riches, possessions, whatever we want.

So this is how, through these five meditations on the five important physical organs of this body, we slowly acquire the ability to look upon this body as a divine body. If you remember, once somebody was feeling very impure, then Holy Mother said, "Touch me." That means she was not saying, "I am a great person; my body is so holy; you are an impure person." No—"By touching me, you will also become pure; you will become like me." That is the idea: the way we contemplate, we become that. So then everything depends also upon how we conceive of it.
===Breath as Divine Energy===
''Yoga-kṣemaiti prāṇāpānayoḥ''—one should meditate on Brahman in ''prāṇa'' and ''apāna'', the incoming and outgoing breaths. Many people place great importance on the art of ''prāṇāyāma''—controlling the breath—how calmly and quietly one prolongs the breath. Do not simply go on breathing in and out very fast, just as we do normally when we run a great distance for a long time and our oxygen becomes less, and then we tend to breathe in and out very fast. But that is an indication of tiredness. If we can practice ''prāṇāyāma'', then we become really endowed with energy. With the least bit of energy, we can accomplish many things. Tremendous energy will come; calmness of the mind will come, which will lead to clear thinking, and clear thinking gives us the result of what we need, and we get that.

In fact, when we think very clearly, how many things do we need? After all, everybody wants to be happy. How many things does a person really require to be most happy? Because even the thought of happiness is a thought without having anything. If somebody can be very happy with the least of things, then he is the happiest person, he is the richest person in the world. But even from a practical point of view, if somebody can practice this ''prāṇāyāma'' in a proper way, with surrender to God, then everything the person needs to accomplish what he wants to accomplish will come to him effortlessly. ''Yoga-kṣema''.
===The Value of Each Limb===
Just imagine if a person has asthma, or he is kept in a place completely closed where fresh air is not blowing. Then you understand how much constricted the person feels; he feels as though he is going to die. Asthmatic people have great difficulty because most of us do not suffer from it, so we take it for granted that such things will never happen to me, to you, to anybody. We have to understand: if God had not endowed me with these things, how much I would have been suffering. So some people do not have hands—they are born without hands, or accidents can happen for whatever reason. Paralysis, for example—hands may be paralysed, legs may be paralysed. Then the person appreciates how happy he was when he was having these things. But how did he use them? Then regret will come—post-regret: "Why did I waste my time?"

The only worthy function of the hands is to bow down before God and to serve others. The only worthy actions of the feet are to go where holy company can be obtained, or to visit temples, or to visit libraries to get beautiful books, etcetera. So that is being said—how marvellous an instrument God has given us, and because of which human birth is considered to be the most fortunate, available only because of tremendous virtue accumulated in past lives.

''Gatiriti pādayoḥ''—''gati'' means movement of the legs. Just imagine a runner—sometimes you read about the greatest runners in the Olympic games; suddenly cramps will come, and I have seen a video where a lady simply could not proceed; she fell down and felt like committing suicide: "I have almost reached the goal, and I cannot participate in it." Others, of course, cannot help because everybody is racing to get at least the third prize. So our body—if any limb is missing, even one eye, one hand, one leg, one lung, one kidney, and if our tongue does not move—then we understand how defective life would be, how difficult life would be.
===The Eliminative and Generative Organs===
''Vimuktiriti pāyau''—''pāyu'' means the organ of throwing out undigested matter. How much relief—''vimukti''—almost the feeling of great liberation will come, especially when our stomach is in a horrible condition and we have a very good motion; you will see that itself gives tremendous happiness. So ''vimuktiriti''—the Upaniṣad deliberately uses this word almost like ''viśeṣa-mukti'', equivalent to ''mokṣa''.

And of course, the greatest organ is the generative organ, because of three reasons. It gives us ''ānanda''—the greatest ''ānanda''; all the five sense organs combined cannot give that much ''ānanda''. This one organ is capable of giving it because the man becomes automatically concentrated; he cannot think of anything else at that time. So through that, he also can produce worthy children. That is the prayer of every married couple: "Let us have beautiful children"—not only physically looking beautiful and strong, but virtuous children who are capable of loving, serving, being unselfish, bringing good name and fame to the whole family. And it is said the person will live through the genes—that is called ''amṛta''. ''Amṛta'' means immortality—relative immortality, the ''mānuṣī-saṃjñā''.
===Seeing the Body as Divine===
This is what we have understood. If we can see that, then every organ becomes a great joy to be used. That is why it is said that in the olden days, marriage is meant as a sanctifying act, meant only for one purpose: to become free from all sins through the production of children, and what great joy is there. So in every way, this body is the only way; that is why it is called ''Brahmapurī''—the temple of God—through which we can get either happiness in this world or spiritual progress. For anything, a good instrument is the best instrument, and the human body is the best instrument.

Of course, the result will be y''atha yatha'' ''upāsate tad eva bhavati''. So the person becomes well; he becomes acquisition and preservation; he is able to do very great progress in spiritual life. If we use our hands and feet properly, our physical health and mental condition become best. When we are able to get rid of undigested food, only those who suffer from terrible constipation understand the value of how much God has provided this ''pāyu'' that can throw out all poisonous material. And then, of course, the organ of generation is not only a cause for worldly pleasure, but it can also be the cause for spiritual bliss.
==Entering the Ādhidaivika Upāsanas==
So that is over. Now we are going to enter into ''Ādhidaivika Upāsanas''. We have to see every manifestation of force in this world as a manifestation of Īśvara. In the tenth chapter of the Bhagavad Gītā, at the end, God concludes that whatever greatness you see—a beautiful season, a great scholar, a great ṛṣi, a great king, a great mountain, a great river, a great forest—everything great is none other than My own manifestation.

So the next upāsanas—six upāsanas are there—we have to understand that one of them has to be brought back to this Ādhyātma level, that is the ''prajātir amṛtam ānanda ity upasthau''. We have already done that one. Now we have to see that whatever is happening in the Adhibhautika world—the external world in the form of rain, lightning, stars, and all these things—has to be considered as a most beautiful manifestation, the greatest blessing of God Himself. We will discuss about them slowly.
===The Body as Gift of God===
The meditation that our whole body, especially mentioning some of these limbs, is the gift of God—that is why they are called ''Mānuṣī-saṃjñā'' meditation. ''Saṃjñā'' means meditation on the human body, that is the Ādhyātmika level. The Adhibhautika level is outside, because we are also part of the Adhibhautika—everybody and everything is Adhibhautika, the external world to us. There is lightning, there is rain, and all those things are not to be considered in a negative way. It is said: when man loses his faith in God and then treats nature with a downward look, with a selfish look, and makes the earth impure, then gods become very angry.

If we are getting rain, it is God's grace. Every season comes in the proper time and maintains the proper temperature. That is also part of the grace of God—but not directly Īśvara, but Īśvara manifesting as the god of rain, the god of lightning, etc. That is what we have to meditate upon: all these so-called natural phenomena as the grace of God. Nowadays, scientists are recognising that wherever you see, there is a natural balance. If one animal population increases, that would be detrimental to the welfare of the whole earth, so immediately there would be an opposite force that would keep it in perfect balance. How many wonderful incidents—some of them I have narrated about what the Americans did in the Yellowstone Park.
===Seeing God in Nature===
So we have to, when we see rain, understand that God is manifesting. When we see thunder, when we see lightning, it is also God's power. Therefore, these are called ''Ādhidaivika Upāsanas'', but in the form of the Adhibhautika world—gods are only manifesting. A simple example I have given many times: if a country is blessed by plenty of rivers, that river is called Jaladevatā; the sky is called Ākāśadevatā; if there is air, that is called Vāyudevatā; if there is just the right seasonal temperature, that is what is called Agnidevatā. Every river is a Jaladevatā. If there is a beautiful land, every land is beautiful, every land is sacred. That is why even the Pope, as soon as he gets off the plane when visiting some foreign country, the first thing he does is kneel down and kiss the earth, saying, "Because you are sustaining, you are supporting, I am able to live like that."
===The First Two Ādhidaivika Upāsanas===
Now we will discuss them. First, two are given:

''Tṛptiriti vṛṣṭau, balam iti vidyuti.''

One should meditate on Brahman or on these phenomena—Brahman in the form of these presiding deities—as satisfaction in rain, as power in lightning.

It is written very well in our Hindu mythologies that whenever people neglect being grateful to the gods, then seasons will become upset. Now scientists are predicting the El Niño effect. So far as India is concerned, about sixty or sixty-five percent of rains will be less. The overall effect of this lack of rain is that animals will not get sufficient water; human beings also will not get it. In how many ways we take for granted that water—we just treat it, misuse it, pollute it in the form of pollution of rivers, discharging all sorts of horrible poisons into the rivers—we are causing our own destruction. It is, as it is said, like spitting into the ''ākāśa''. Then where does it fall? You throw your head up and spit, and after a few seconds, it will fall upon one's own self. This is called the result of our actions. We are not realising how much we are poisoning ourselves, thinking that we are becoming richer and healthier by cutting down forests, polluting rivers, and using so many artificial vehicles, which require tremendous amounts of natural resources.

All these have a great effect not only upon our physical life, but upon our mental life—our happiness, intelligence, etcetera. But even more important is the effect upon our spiritual life. What is life meant for? To evolve. What is the meaning of evolution? To become more spiritual. The only right meaning of evolution is how to progress spiritually. What is spirituality? To see godliness in everything, and that starts with seeing God within ourselves first. That is why earlier we have seen ''Mānuṣī-saṃjñā''—the meditations, upāsanas—where each one of us worships our own body.
===Sri Ramakrishna's Example of Seeing God in Everything===
If you remember, when Śrī Rāmakṛṣṇa was doing worship in the days when he was progressing by leaps and bounds, he started his spiritual life as a worshipper of the Divine Mother Kālī. Very soon, people noticed very peculiar behaviour: he was eating the thing that was supposed to be offered mentally to the Divine Mother, and all the beautiful flowers that they had collected for pūjā, he was putting on his own head, on his own feet—which was sacrilege according to other people. He even fed a cat, and we don't know how many cats and how many dogs he fed with the ''prasāda''. God alone knows. But they did not understand: he was not worshipping himself; he was seeing God in everything. Even a cat is nothing but a manifestation of the Divine Mother.

Once there was a cat in Jayambati, and there were some attendants who were trying to serve Holy Mother. One of them carelessly struck the head of a cat with her foot. Holy Mother noticed it, and this is exactly what we were discussing. She chided: "My child, I reside in the head of the cat." In which form? In the form of consciousness. And that disciple immediately understood.

There was another funny incident. There was one sevaka, and there was a cat. Sometimes it does not ask your permission: "I am hungry; can I go and drink the milk?" Some milk was kept to be offered to Śrī Rāmakṛṣṇa, and then maybe Śrī Rāmakṛṣṇa had come in that particular form of a cat; he went and started drinking the milk. The sevaka got wild: "How can he lose his mind and say, 'Does the cat know that this milk is very special milk? It is specially preserved for worshipping Śrī Rāmakṛṣṇa, and this wretched cat has done it.' How does the cat know about it?" Does a human baby also know about it? Once Holy Mother was doing worship, and one of the small children—perhaps Maku's child—entered while crawling, saw the sweets, and straight like a crow—"flight of the crow"—started crawling towards them. Mother was telling, "Bābā, let me finish the worship, and then you will get as much as you want." But how can the child understand what is worship? Sweet is a sweet, and it can be eaten at any time. Even though we do not touch it out of fear that God will kick us out, our ''dṛṣṭi'' will be going: "Why is this pūjā taking such a long time to finish? Pūjā should have finished in five minutes and distributed that beautiful sweet as ''prasāda''." Are we interested in ''prasāda'' or are we interested in the sweet? That we do not stop to think about.

So Holy Mother chided: "My son, I also reside in this cat." And the disciple learned his lesson. Not only did he stop beating the cat, he started going around other people's neighbour's houses to collect milk and also fish for that particular cat. The point is, we have to learn to see God in our own body, appreciate our body, respect our body, and use it for a right purpose. Similarly, when we succeed in this, our vision will extend: if my body is sacred, your body also must be sacred, the other person's body also must be sacred, the tree must be sacred, the river must be sacred. There is nothing that is not sacred in this world.
===Ramana Maharshi and Respect for All Life===
Ramana Maharshi never used to get angry, and he used to sleep very little. Even if he went to bed at twelve o'clock, promptly before three he would get up and be completely alert. He was living in Ramanāśrama. One day at noon, when he was taking rest, there was a tree—I don't know if it was an āmalakī tree—perhaps somebody was beating the tree so that the fruits could fall down. Ramana Maharshi heard it, immediately felt pain in his body, ran, got very angry, scolded the person, and threw him out. "Why are you beating the tree? Don't you know it has got life?" He did not add, but we have to understand: maybe the tree came running to Ramana Maharshi and said, "Look, Bhagavan, how much this fellow is beating me up." Do trees and plants feel? Jagadish Chandra Bose undoubtedly proved that plants have feelings, they have emotions, they also love some people—that is why they are called "green fingers." And "green finger" has nothing to do with agricultural knowledge; it has something to do with love, the feeling which the plants can feel.

So we have to see God in the external world. Can we see God in an enemy? We have to see. Why? Because who are our greatest benefactors? It is only the enemies, when they start abusing us, robbing us, trying to hurt us. Can we see the hand of God in that—the hand of ''karmaphala''—and say, "How can this person do this if I did not deserve it?"
===Nagamahashaya's Example===
When Nāgamaśaya came to know that some peculiar type of ants were there and some devotee had thrown them out, when he came home he noticed it and felt intense pain. "If somebody drives us away from our own home, they make us homeless—how do we feel?" The same thing happened here. He ran, and then he said, "Please pardon me; this is not going to happen again in future. Nobody is ever going to make you homeless. I promise you this." And then he brought as many as possible and re-established them, even though they were eating the pillars of the house. The devotee was stunned. From that day onwards, he never dared to do anything. So what was Nāgamaśaya doing? He was seeing God in everything.

Śrī Rāmakṛṣṇa was seeing God in the cat. That one female cat had given birth to kittens, and he asked Navagopāl Ghosh's wife, "You take care of it, and what do you get? I will give you a boon that you will die in Vārāṇasī; you will get ''mukti'' for caring." But how was she caring? That is the important point. How was Śrī Rāmakṛṣṇa looking upon the cat and kittens? "It has taken shelter under me, so it is my duty to protect it." That is what Śrī Rāma says to Vibhīṣaṇa: "If anybody says even once, 'O Rāma, I belong to You,' then he might try to get out, to run away from Me, but I will not leave him. I will see that he attains to the highest state."

With this background, let us discuss briefly:

''Tṛptiriti vṛṣṭau, balam iti vidyuti.''

One should meditate on Brahman as satisfaction in rain, as power in lightning.
===First Ādhidaivika Upāsana: Rain as Satisfaction===
So what is the first one of these Daivī Upāsanas? First thing is ''tṛptiriti vṛṣṭau''—''vṛṣṭi'' means rain. This is a very beautiful upāsana because there are many countries which do not have rivers, which do not have water resources except occasional rains. That is why how many animals die when there is no rain, no water; all the rivers will just dry up. How many animals will die, how many human beings are going to die—even between countries for the sake of water, especially pure water. There is going to be a terrible war, and the war set that we see present is nothing but the future: wars will be for two or three things—land, food, and water—because when these are getting exhausted, then we understand what God has given and how we misused it, and we regret our own actions which cannot be taken back.

This is a beautiful upāsana because all of us suffer from the absence of rain. Rain is very crucial. Rain gives fulfillment—''tṛpti''. How does it give ''tṛpti''? Because where there is rain, there will be food—plenty of food. It may be vegetarian, it may be non-vegetarian. So directly through food, and indirectly, rain cools the temperature. Rain also brings a peculiar pleasure. That is why I have seen people, after the terrible summer season, suddenly sometimes there is what we call rain with ice stones—big, big stones almost half an inch falling in a place where we never see snow or these things. As children, we all used to run out with a piece of cloth, hold it wide, and get these beautiful frozen ice pieces falling directly. When you put them in your mouth, they are so cold and so tasty—it is like heaven descending. And the people who do not have adequate water understand the necessity, how much valuable this water is for us.

So this rain—God's grace, God's pleasure—if we worship Him properly, comes in the form of rain at the right season. Otherwise, these days in India, very few mangoes are available even today, and they are not that sweet. Why? The reason they say—I do not know—that the proper rain when the fruits are about to ripen does not occur, then they will not become sweet. I don't know if it is true, but the effect is definitely that the mangoes this year particularly are coming in plenty but no sweetness at all.

So ''tṛptiriti vṛṣṭau''—food, and not only that, we are not only animals; the whole temperature cools down. Not only that, thinking of the future: such good rain now—the crops will be growing very beautifully, the animals will be very happy. Otherwise, first priority will be given to humans, and if there is no water, how many animals die? In India, in Africa, we see this—too much rain and absolute lack of rain at that time—''ativṛṣṭi'', ''anavṛṣṭi''. How many famines occur, how many millions of animals die? So animals are happy, birds are happy, the whole nature is happy because the rainy season means food season, time for cultivating food, especially in the olden days—even now in some places. So God comes to us in the form of rain, giving us ''tṛpti''—in the form of removing hunger so that we can eat well. Not only that, if we can grow some crop, it can be cooked in various ways; our imagination is our limit. So ''tṛptiriti vṛṣṭau''.
===Second Ādhidaivika Upāsana: Lightning as Power===
And then the next meditation should be on lightning—''vidyuti''. When we see lightning, it is said one big lightning is sufficient to give light, to meet the needs of the whole world for one year. But unfortunately, so far we do not have any instrument, any means by which we can store this. But apart from that, when there is lightning, inevitably there would be clouds and probably rain also. So this lightning is supposed to contain tremendous energy, and that is called ''vidyut-śakti''. The whole electric energy is nothing but energy that we create. So ''vidyut'' also indicates that when there is thunder, when there is lightning, our imaginations run wild. Usually there will be black clouds, rain-bearing clouds, and how much happiness and satisfaction it brings, especially to everybody, but especially to farmers.

''Balam iti vidyuti''—"as power in lightning."
===Third Upāsana: Cattle as Fame===
When rains are there, plenty of food is grown, and then naturally the cattle and animals will grow.

''Yaśa iti paśuṣu''—"as fame in cattle."

One becomes famous—"Oh, his wealth; he is a wealthy man." In the olden days of our ṛṣis, the Vedic period, cattle were wealth; money was not there. Bartering was the system. So the famous ṛṣi's pupils would go there in plenty, and their parents—the kings—would be giving a lot of these cows. That is why when Janaka Mahārāja wanted to learn Brahmavidyā, he said, "For the best knower of Brahman, I am going to offer one thousand cows," and we know the story. Yājñavalkya comes and casually commands, "Drive all these cows home," and each cow's horns are completely covered with gold. How rich he is going to become! But what is he going to do with gold? It is only because these will give curds, yogurt, milk, and ghee (clarified butter), so that all these things will be used. But not only that, it is called ''pañcagavya''—we get the urine and the stool, cow dung. All this again goes back into the earth, making it the most natural, very nutritious fertilizer for the earth, out of which more plants grow. So it is recycling everything: the cows eat the plants and give cow dung; cow dung goes to nourish the plants—''parasparaṃ bhāvayantaḥ''.

But above all, for worshipping the gods, they used to do this upāsana or pūjā in the form of yagn''as'' and ''yāgas''. For that, the cows are there, and plenty of people use it to attend and to feed all of them. So even to make what is called ''pāyasa''—a beautiful condensed milk with special elachi, etc.—that is the most marvellous thing. So it is being said: if a person has got a greater number of cattle, buffaloes, and other animals—importantly cows and bulls—every part of this is very useful for agriculture, for production of food, for milk. Especially cow's milk is supposed to be very suitable for babies, for children; even today for weak people, cow's milk is supposed to be the most wonderful thing, suitable for babies next to mother's milk. Cow milk is the greatest. That is why even at the end of the fire worship, etc., the ''dakṣiṇā''—the gifts one has to give to all the ṛtvik priests—are in the form of these cows only.

So cows are very important, and more cows means more fame—like healthy persons are famous. Cows represent wealth. So a wealthy person is certainly well-known in society. So this is how we have to understand: ''yaśa iti paśuṣu''—Brahman upāsīta. These are all nothing but the grace of God. The grace of God's presiding deities in the form of rain, lightning, thunder—plenty of food will be grown, and that food is used both for human beings and every animal. And then the person who has got more cattle becomes very famous. That means what is he going to do? He is going to perform more worship of the gods and goddesses. That was the life in the olden days.

So ''yaśa iti paśuṣu Brahmopāsīta''—not worshipping a cow as a cow, but as the cattle: "You, O Mother, are manifesting the Divine Mother" (or Brahman; devotees call it Divine Mother) "in the form of these cows, as rain, as food, and as cattle." What does he become? ''Yaśasvī bhavati''—he becomes very famous.
===Fourth Upāsana: Stars as Light===
Then the next upāsana is:

''Jyotir iti nakṣatreṣu Brahmopāsīta.''

One should contemplate—wherever we see a star—Brahman as light in the stars. Even today, science has not understood what is the effect of these stars. Remember, our sun is also one of the smallest stars in our galaxy; he is the biggest star in our solar system, but there are billions of galaxies—no one can count how many galaxies there are. There are suns compared to which our own sun appears to be like the bottom of a needle—so small. But even our sun—how much energy he contains! Because of the sunlight, how much the seasons are affected; because of the sunlight, how much gravitational force is affected; how the whole life, the formation of the forests, the formation of the continents, the formation of the North Pole and South Pole, and making those places so frozen—that is also part of the scheme. How much these arctic areas influence our weather system! An ordinary man cannot even think: "Oh, here it is hot. What has this arctic area got to do with it?" No—if you can study at least the El Niño effect (even I have not understood how it is going to affect; I know from the news it affects), you can do a small bit of research and find: why did this El Niño effect start in the oceans? What is the cause for it? What is the cause for that cause? If you go on tracing, you will find an astonishing fact: the whole universe is interconnected. It is the manifestation of something most grand, glorious—in other words, of God.

So every star has a relationship with the other stars, small or big. Every time a star collapses, it becomes what is called a black hole. "Hole" means anything that falls into it will never come out. People used to think that, but now some great scientists have found them out, and they said, "It is not that it disappears. There is nothing called complete disappearance. If it disappears through this door, it again comes out through the other door." Like a person who dies, gives up this physical body, and will be reborn. That is why Bhagavān Kṛṣṇa says: from the unmanifest alone, the manifest comes; and again from the manifest, it goes back to the unmanifest. This unending circle, like a wheel moving up and down continuously—this ''saṃsāra-cakra'' is called ''Brahma-cakra''. That is how it goes on.

So meditate: every star is a manifestation of Brahman, especially because it gives light and it gives heat—and this is the nature of every star. ''Nakṣatreṣu Brahmabuddhyā upāsīta''. What does such a person become? ''Jyotiṣmān bhavati''—he also becomes an enlightened person. He becomes light, as it were, emanating from that person, because as the upāsana is, so the ''phala'' will be. So if a person wants physical and mental strength, let him meditate upon lightning. If he wants satisfaction, let him meditate upon Brahman in the form of rain.
===Fifth Upāsana: Akāśa as the Support of All===
But the next upāsana is:

''Sarvam iti ākāśe Brahmopāsīta.''

''Sarvam'' means the entire universe, which includes me, you, everybody, everything. Where is it contained? In ''ākāśa'' (space). And this ''ākāśa'' has come from where? From Brahman. According to the Taittirīya Upaniṣad—I hope we all remember:

आत्मन आकाशः संभूतः, आकाशाद्वायुः, वायोरग्निः, अग्नेरापः, अद्भ्यः पृथिवी, पृथिव्या ओषधयः, ओषधीभ्योऽन्नम्, अन्नात्पुरुषः.

ātmana ākāśaḥ saṃbhūtaḥ, ākāśād vāyuḥ, vāyor agniḥ, agner āpaḥ, adbhyaḥ pṛthivī, pṛthivyā oṣadhayaḥ, oṣadhībhyo 'nnam, annāt rasamaya puruṣaḥ.

We will see that the entire universe—including the mountains, the rivers, the forests, the living and non-living—everything is the result of this ''ākāśa''. Everything is sustained, everything is supported in ''ākāśa''. There is no place where ''ākāśa'' is not there. First, there should be space, then only the stars and the clouds and the earth—how many earths are there? How many earths we are aware of? All these things. So everything is ''ākāśa''. This ''ākāśa'' is nothing but Brahman.

So how does one worship this ''ākāśa'' as Brahman? Because there are so many similarities—about which we will discuss in our next class.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.2-3 Lecture 44 on 21 June 2026 Q&A

2026-06-22T04:49:48Z

Bhama: /* Question: The State of Jagrat (Wakefulness) */

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/44%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%2021%20June%20%202026%20.mp3 Link to Audio] ==
Full Transcript (Not Corrected)

== Question: Additional Qualities Taught by Ajātaśatru==
'''Question:''' Maybe I didn't hear properly, Mahārāj. What I heard was what Ajātaśatru taught Gārgya as the additional qualities in the form of effects.

'''Response:''' In the form of qualities to be acquired. Some ''guṇas'', spiritual qualities to be acquired.

'''Questioner:''' Yes, Mahārāj, that is clearly mentioned, Mahārāj. But what did Gārgya contemplate Āditya as previously? How did he do the upāsanā, Mahārāj?

'''Response:''' Without these qualities. Simply, there is a being, and that being is a spiritual being. He is manifesting as Āditya. That was the quality (''guṇa'') he was contemplating upon, for which Ajātaśatru added three more qualities.

'''Questioner:''' Oh...

'''Response:''' ''Atiṣṭhā'', ''Mūrta'', and ''Rajan''.

'''Questioner:''' Ahh, okay, same thing for the others...

'''Response:''' Because these things are also very necessary. What is called when we want to become like Brahman—Brahman contains all these qualities or not.

'''Questioner:''' Yes.

'''Response:''' So until we develop these qualities, our spiritual progress will be lagging. That is why I told you that when a person develops one particular spiritual quality, it will never come alone. I gave the example, if you still remember: Śrī Rāmakṛṣṇa stuck to truth. "Whether you are mother or father, I don't care. Truth is truth. I promised, I must fulfill." But he cannot maintain that truthfulness unless he is courageous. "Oh, my father, my parents may throw me out and kick me out. What is going to happen to me? Who is going to take care of me?" If he has those doubts, he will say, "All right, all right, all right. It is the third time you tell me to follow you; I will obey you." So he is persuadable.

'''Questioner:''' Yes.

'''Response:''' Sometimes we are persuadable without any persuasion at all.

'''Questioner:''' Sure.

'''Response:''' You understand?

'''Questioner:''' Yes, Mahārāj.

'''Response:''' The purpose of Ajātaśatru is not to burden him with some useless qualities, but all the useful qualities which will help him become a fit person to grasp what he is going to teach in the second part of his teaching, taking him to a sleeping person, analyzing the three states of our experiences.

'''Questioner:''' Mahārāj, so can I understand it this way? I think you hinted yesterday also that Gārgya was practicing ''nāma'' and ''rūpa dhyāna''. Ajātaśatru was taking him to ''guṇa dhyāna''.

'''Response:''' No, no, he already—Gārgya was meditating upon certain ''guṇas''. Somebody must have taught him. The teaching will not fall from the sky. Either his father or some other teacher must have taught him what they know: "You meditate upon Āditya as Hiraṇyagarbha, as that being who is manifesting as Āditya from within Āditya." But that is not enough. He has to develop some other qualities, which Ajātaśatru is completing—the incompleteness of Gārgya.

'''Questioner:''' Okay, Mahārāj.

'''Response:''' How do we know? Because when he developed these qualities, then only he took him to that sleeping person. That is where the real teaching starts—what we call ''Sādhana Chatuṣṭaya Sampatti''. They are a must or not.

'''Questioner:''' Yes, Mahārāj.

'''Response:''' And only these things in those days—this kind of contemplations. In fact, nobody can develop anything without concentration, without thinking. Ideas come if you have deep sleep or you go on thinking deeply.

'''Questioner:''' Go on thinking deeply.

'''Response:''' So contemplation is enough. That is the only instrument.

'''Questioner:''' Sure.

'''Response:''' Yeah.

'''Questioner:''' Thank you.

'''Response:''' Okay.
==Question: Reconciling Ekajīvavāda with the Dream and Waking States==
'''Question:''' I have a question just to clarify my understanding about ''ekajīvavāda''. You mentioned about the dreamless state and the dream state, and there it makes perfect sense that there is only one ''jīva'' that creates the dream. But you also mentioned that this is late when you used to understand the world. Here, this is a bit confusing for me, since if it would be similar to the dream, then that would be solipsism. But if we take it to a higher abstraction such as Hiraṇyagarbha, that doesn't also make sense, since that would be counterintuitive to what we've heard from Arjuna and Gopālam with the view of all the ''jīvas''. So is it just that it is about the witness or the subject of Brahman, and we refer to that principle as a ''jīva''? That also seems strange. That is the only way—how can we reconcile it?

'''Response:''' Okay, it is a very beautiful question. The answer is: when we analyse our dream, upon waking up, only we can analyse. You remember, when we are dreaming, we can only experience but not analyse. But when we wake up, we look back and say, "That was all my thoughts, imaginations, concretization," isn't it? Yeah. So somebody comes and kicks me in my dream. In my dream, that is a fact. When I wake up, what do I say? Who kicked whom?

'''Questioner:''' When I woke up, it is someone in the mental state that kicked me.

'''Response:''' No, when I wake up, I understand: I myself kicked myself in my dream. The kicker was my own creation. Then, if he is a thoughtful person, might not the waking world also be a creation by me? In fact, it is, because we know very little about anybody else. So it is our opinions about other people, and we are convinced that what we think about the other person is, in fact, God created that person in that way—is it not?

'''Questioner:''' Yes.

'''Response:''' So whose creation is this? Is it God's creation or my creation?

'''Questioner:''' So that would be my subjective creation.

'''Response:''' Not only that, think deeply. I am thinking about God. Who creates that God? I only create my God. That is why Hindus create their own gods, Christians create their gods, Muslims create their gods. Everybody creates their concept of God—what they think is the real God. Is it not?

'''Questioner:''' Yes, very well.

'''Response:''' That is the ordinary people think, but thoughtful people think: "This is my opinion I am expressing as if it is the final truth." Isn't it? Yeah. That is why ''Aham Brahmāsmi'' means "I created the whole world." That is part of the understanding. So, this is a spiritual stage, and it doesn't come naturally. We have to develop it. Okay.

Then also, we go into the deep sleep state, and there is only one person—you are the only being who is enjoying deep sleep. You don't say "All of us were in deep sleep." No, only I am the only one who is in deep sleep. Therefore, I am the only ''jīva''. Thoughtful people come to this conclusion from studying the deep sleep state: since there is no world, when I wake up, then I create that world. When I dream, I create my dream. When I go to deep sleep, then I am the only ''jīva''. Why do I call myself a ''jīva''? Because it is not a permanent state. Therefore, I must be a ''jīva''. So all the three worlds are created by whom? By me. So you will have to think about it. This is how advancement, further advancement in spiritual life, that the whole ''sṛṣṭi'' is nothing but "I am the only ''jīva''." The moment I close my eyes, you disappear—is it not? Yes. The whole world disappears when I forget about you. That is what I mean. Closing the eyes means what? When I stop thinking about you, do you exist for me? Not me. When do you exist for me? So long as I keep thinking about you—isn't it? And then I have various experiences with you, so various reactions from me. So I form an opinion about you. Is that the truth? It cannot be the truth. Maybe you are in... something happened. I don't know what happened to you, but you shouted at me. That is purely a temporary phenomenon, but I take it as if that is your permanent nature, and that is how, for me, you are that kind of person. So apply this to the whole world, okay?

'''Questioner:''' Yeah, so this is very...

'''Response:''' Finally, the person understands: the other persons are also created just as I create them in my dream state. When I don't create—that means when I am in the deep sleep state—I don't create, and if I don't create, they don't exist. Okay. That leads to the final stage, ''Ajātivāda'': there is no creation at all. When I realize, then the entire effect disappears along with its cause. Then I realize that there is no creation at all. What remains, remains. These are, as I said, various stages of spiritual progress. Yeah.

'''Questioner:''' This is very similar—this is very related to ''ahaṃkāra'' and the idea of ''mithyā'' that we are talking about: we believe that there is a snake, but in fact there is only the substrate which is the rope.

'''Response:''' It is part of the same process. Even the concept of ''mithyā'' is also my creation or not.

'''Questioner:''' Yes, that is also a creation.

'''Response:''' My thinking that there is something other than ''mithyā''—that is also my creation or not. Remember, all these things are my thoughts so long as my mind is functioning.

'''Questioner:''' Yeah.

'''Response:''' The moment you are in deep sleep, do you think there is something ''mithyā''? No. Do you think something is ''satyam''? No. All these thoughts disappear. Why? Because there is no object. When there is no object to think about—whether it is real or unreal—then the whole creation disappears. Who can describe that state? What remains? So consciously we have to develop this.

'''Questioner:''' Thank you so much, Mahārāj. Thank you for this.

'''Response:''' Yes.

'''Questioner:''' Praṇāms, Swamiji.
==Question: The State of Jagrat (Wakefulness)==
'''Question:''' More or less the same question which Daniel was asking. It is just so—in this Swamiji's ''uttiṣṭhata jāgrata''—I almost get this feeling that almost every day that I wake up, actually wake up, I have probably ''uttiṣṭhita''. But when am I probably never awake, isn't it? I will be awake (''jāgrata''). Only that state can be described only for somebody who is a realized jñānī.

'''Response:''' No, no, no. Each one of us, whenever we get some unpleasant experience, then we start thinking, "Why did this happen?" That is called waking up.

'''Questioner:''' Oh, I see.

'''Response:''' How to prevent it in future? Slowly, our understanding deepens, because I cannot get rid of unhappiness unless I get rid of happiness also. As I mentioned earlier, unhappiness is less happiness—it is a comparative state. Happiness is less unhappiness. Only in ''suṣupti'' state there is no experience of either less or more. Both disappear.

'''Questioner:''' So ''jāgrat'' could be applied when we are like... every class that you are teaching, and one is learning some newer aspect of ''ātmajñānam''—like upāsanā and the ''guṇa dhyāna'' which is so predominant at this moment in time what you are describing—I am getting slowly more and more ''jāgrat'', more and more awake.

'''Response:''' Yes, it is making you think. The attempt even to understand what I am listening falls under the state of ''jāgrat''.
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.2-3 Lecture 44 on 21 June 2026 Q&A

2026-06-22T04:48:24Z

Bhama:

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/44%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%2021%20June%20%202026%20.mp3 Link to Audio] ==
Full Transcript (Not Corrected)

== Question: Additional Qualities Taught by Ajātaśatru==
'''Question:''' Maybe I didn't hear properly, Mahārāj. What I heard was what Ajātaśatru taught Gārgya as the additional qualities in the form of effects.

'''Response:''' In the form of qualities to be acquired. Some ''guṇas'', spiritual qualities to be acquired.

'''Questioner:''' Yes, Mahārāj, that is clearly mentioned, Mahārāj. But what did Gārgya contemplate Āditya as previously? How did he do the upāsanā, Mahārāj?

'''Response:''' Without these qualities. Simply, there is a being, and that being is a spiritual being. He is manifesting as Āditya. That was the quality (''guṇa'') he was contemplating upon, for which Ajātaśatru added three more qualities.

'''Questioner:''' Oh...

'''Response:''' ''Atiṣṭhā'', ''Mūrta'', and ''Rajan''.

'''Questioner:''' Ahh, okay, same thing for the others...

'''Response:''' Because these things are also very necessary. What is called when we want to become like Brahman—Brahman contains all these qualities or not.

'''Questioner:''' Yes.

'''Response:''' So until we develop these qualities, our spiritual progress will be lagging. That is why I told you that when a person develops one particular spiritual quality, it will never come alone. I gave the example, if you still remember: Śrī Rāmakṛṣṇa stuck to truth. "Whether you are mother or father, I don't care. Truth is truth. I promised, I must fulfill." But he cannot maintain that truthfulness unless he is courageous. "Oh, my father, my parents may throw me out and kick me out. What is going to happen to me? Who is going to take care of me?" If he has those doubts, he will say, "All right, all right, all right. It is the third time you tell me to follow you; I will obey you." So he is persuadable.

'''Questioner:''' Yes.

'''Response:''' Sometimes we are persuadable without any persuasion at all.

'''Questioner:''' Sure.

'''Response:''' You understand?

'''Questioner:''' Yes, Mahārāj.

'''Response:''' The purpose of Ajātaśatru is not to burden him with some useless qualities, but all the useful qualities which will help him become a fit person to grasp what he is going to teach in the second part of his teaching, taking him to a sleeping person, analyzing the three states of our experiences.

'''Questioner:''' Mahārāj, so can I understand it this way? I think you hinted yesterday also that Gārgya was practicing ''nāma'' and ''rūpa dhyāna''. Ajātaśatru was taking him to ''guṇa dhyāna''.

'''Response:''' No, no, he already—Gārgya was meditating upon certain ''guṇas''. Somebody must have taught him. The teaching will not fall from the sky. Either his father or some other teacher must have taught him what they know: "You meditate upon Āditya as Hiraṇyagarbha, as that being who is manifesting as Āditya from within Āditya." But that is not enough. He has to develop some other qualities, which Ajātaśatru is completing—the incompleteness of Gārgya.

'''Questioner:''' Okay, Mahārāj.

'''Response:''' How do we know? Because when he developed these qualities, then only he took him to that sleeping person. That is where the real teaching starts—what we call ''Sādhana Chatuṣṭaya Sampatti''. They are a must or not.

'''Questioner:''' Yes, Mahārāj.

'''Response:''' And only these things in those days—this kind of contemplations. In fact, nobody can develop anything without concentration, without thinking. Ideas come if you have deep sleep or you go on thinking deeply.

'''Questioner:''' Go on thinking deeply.

'''Response:''' So contemplation is enough. That is the only instrument.

'''Questioner:''' Sure.

'''Response:''' Yeah.

'''Questioner:''' Thank you.

'''Response:''' Okay.
==Question: Reconciling Ekajīvavāda with the Dream and Waking States==
'''Question:''' I have a question just to clarify my understanding about ''ekajīvavāda''. You mentioned about the dreamless state and the dream state, and there it makes perfect sense that there is only one ''jīva'' that creates the dream. But you also mentioned that this is late when you used to understand the world. Here, this is a bit confusing for me, since if it would be similar to the dream, then that would be solipsism. But if we take it to a higher abstraction such as Hiraṇyagarbha, that doesn't also make sense, since that would be counterintuitive to what we've heard from Arjuna and Gopālam with the view of all the ''jīvas''. So is it just that it is about the witness or the subject of Brahman, and we refer to that principle as a ''jīva''? That also seems strange. That is the only way—how can we reconcile it?

'''Response:''' Okay, it is a very beautiful question. The answer is: when we analyse our dream, upon waking up, only we can analyse. You remember, when we are dreaming, we can only experience but not analyse. But when we wake up, we look back and say, "That was all my thoughts, imaginations, concretization," isn't it? Yeah. So somebody comes and kicks me in my dream. In my dream, that is a fact. When I wake up, what do I say? Who kicked whom?

'''Questioner:''' When I woke up, it is someone in the mental state that kicked me.

'''Response:''' No, when I wake up, I understand: I myself kicked myself in my dream. The kicker was my own creation. Then, if he is a thoughtful person, might not the waking world also be a creation by me? In fact, it is, because we know very little about anybody else. So it is our opinions about other people, and we are convinced that what we think about the other person is, in fact, God created that person in that way—is it not?

'''Questioner:''' Yes.

'''Response:''' So whose creation is this? Is it God's creation or my creation?

'''Questioner:''' So that would be my subjective creation.

'''Response:''' Not only that, think deeply. I am thinking about God. Who creates that God? I only create my God. That is why Hindus create their own gods, Christians create their gods, Muslims create their gods. Everybody creates their concept of God—what they think is the real God. Is it not?

'''Questioner:''' Yes, very well.

'''Response:''' That is the ordinary people think, but thoughtful people think: "This is my opinion I am expressing as if it is the final truth." Isn't it? Yeah. That is why ''Aham Brahmāsmi'' means "I created the whole world." That is part of the understanding. So, this is a spiritual stage, and it doesn't come naturally. We have to develop it. Okay.

Then also, we go into the deep sleep state, and there is only one person—you are the only being who is enjoying deep sleep. You don't say "All of us were in deep sleep." No, only I am the only one who is in deep sleep. Therefore, I am the only ''jīva''. Thoughtful people come to this conclusion from studying the deep sleep state: since there is no world, when I wake up, then I create that world. When I dream, I create my dream. When I go to deep sleep, then I am the only ''jīva''. Why do I call myself a ''jīva''? Because it is not a permanent state. Therefore, I must be a ''jīva''. So all the three worlds are created by whom? By me. So you will have to think about it. This is how advancement, further advancement in spiritual life, that the whole ''sṛṣṭi'' is nothing but "I am the only ''jīva''." The moment I close my eyes, you disappear—is it not? Yes. The whole world disappears when I forget about you. That is what I mean. Closing the eyes means what? When I stop thinking about you, do you exist for me? Not me. When do you exist for me? So long as I keep thinking about you—isn't it? And then I have various experiences with you, so various reactions from me. So I form an opinion about you. Is that the truth? It cannot be the truth. Maybe you are in... something happened. I don't know what happened to you, but you shouted at me. That is purely a temporary phenomenon, but I take it as if that is your permanent nature, and that is how, for me, you are that kind of person. So apply this to the whole world, okay?

'''Questioner:''' Yeah, so this is very...

'''Response:''' Finally, the person understands: the other persons are also created just as I create them in my dream state. When I don't create—that means when I am in the deep sleep state—I don't create, and if I don't create, they don't exist. Okay. That leads to the final stage, ''Ajātivāda'': there is no creation at all. When I realize, then the entire effect disappears along with its cause. Then I realize that there is no creation at all. What remains, remains. These are, as I said, various stages of spiritual progress. Yeah.

'''Questioner:''' This is very similar—this is very related to ''ahaṃkāra'' and the idea of ''mithyā'' that we are talking about: we believe that there is a snake, but in fact there is only the substrate which is the rope.

'''Response:''' It is part of the same process. Even the concept of ''mithyā'' is also my creation or not.

'''Questioner:''' Yes, that is also a creation.

'''Response:''' My thinking that there is something other than ''mithyā''—that is also my creation or not. Remember, all these things are my thoughts so long as my mind is functioning.

'''Questioner:''' Yeah.

'''Response:''' The moment you are in deep sleep, do you think there is something ''mithyā''? No. Do you think something is ''satyam''? No. All these thoughts disappear. Why? Because there is no object. When there is no object to think about—whether it is real or unreal—then the whole creation disappears. Who can describe that state? What remains? So consciously we have to develop this.

'''Questioner:''' Thank you so much, Mahārāj. Thank you for this.

'''Response:''' Yes.

'''Questioner:''' Praṇāms, Swamiji.
==Question: The State of Jagrat (Wakefulness)==
'''Question:''' Guruji, Vāṇīchāpannam. Yes, more or less the same question which Daniel was asking. It is just so—in this Swamiji's ''uttiṣṭhata jāgrata''—I almost get this feeling that almost every day that I wake up, actually wake up, I have probably ''uttiṣṭhita''. But when am I probably never awake, isn't it? I will be awake (''jāgrata''). Only that state can be described only for somebody who is a realized jñānī.

'''Response:''' No, no, no. Each one of us, whenever we get some unpleasant experience, then we start thinking, "Why did this happen?" That is called waking up.

'''Questioner:''' Oh, I see.

'''Response:''' How to prevent it in future? Slowly, our understanding deepens, because I cannot get rid of unhappiness unless I get rid of happiness also. As I mentioned earlier, unhappiness is less happiness—it is a comparative state. Happiness is less unhappiness. Only in ''suṣupti'' state there is no experience of either less or more. Both disappear.

'''Questioner:''' So ''jāgrat'' could be applied when we are like... every class that you are teaching, and one is learning some newer aspect of ''ātmajñānam''—like upāsanā and the ''guṇa dhyāna'' which is so predominant at this moment in time what you are describing—I am getting slowly more and more ''jāgrat'', more and more awake.

'''Response:''' Yes, it is making you think. The attempt even to understand what I am listening falls under the state of ''jāgrat''.
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.1-3 Lecture 43 on 20 June 2026 Q&A

2026-06-22T04:43:27Z

Bhama:

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/43%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%20%2020%20June%202026%20.mp3 Link to Audio] ==
== Question: Full Realization of Saguna Brahma==
'''Question:''' Pranams Mahārāj! Gārgya, he meditated, let's say, on the ''ahiṃsā'' aspect of Āditya. So he must have possessed that particular quality. Ajātaśatru is saying that there are other aspects that need to be realized.

'''Response:''' Correct.

'''Question:''' He teaches. And then my question is: when ''saguṇa brahma'' has a lot of qualities, when can we say that the ''sādhaka'' has fully realized ''saguṇa brahma''?

'''Response:''' First of all, the very word you are using about this Brahman. What Brahman?

'''Questioner:''' ''Saguṇa brahma''.

'''Response:''' ''Guṇa'' means what?

'''Questioner:''' Quality, an aspect.

'''Response:''' So ''sa'' means "with qualities." And how many qualities? ''Aśeṣa kalyāṇa guṇa sāgaraḥ''—an ocean of endless auspicious qualities. As an exercise, you sit and then you say how many qualities you can remember. Sweetness, bitterness, very hot, very cold, less heat—all these are different degrees of the same qualities. Selfish, unselfish, good, bad—every good quality. Why do you say "good quality" if all qualities are the same? You don't call them "good" and "bad"—''daivī'' and ''āsurī''—you don't call them. Infinite number of qualities are there with infinite degrees of difference.

We have to acquire certain important qualities. We have to choose which are helpful for our spiritual progress. For example, upon the Guru, we have to impose ''saguṇa brahma'' meditation on the Guru. What meditation do you do? You do ''Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvaraḥ''. What do you mean? Brahmā means what? By his mere will, he can create. Viṣṇu means he can protect me, he can save me. And Rudra means what? If I misbehave, he can also punish me—not destroy me. Nobody can destroy me, because destroying me is destroying himself. He knows I am part of him. I don't know that I am part of him. That is all the difference.

So certain qualities which are most helpful. I explained this when I talked about this upāsanā. What is upāsanā? In that context, I told about first ''nāma dhyāna'', then ''rūpa dhyāna'', then ''guṇa dhyāna'', then only ''svarūpa dhyāna''. The same process you can apply here also. So ''guṇa dhyāna'' means what? You don't pick up any quality and say, "I want to meditate upon you in this quality." You pick up what quality you need to acquire. If you are a loose-tempered person, you have to find out He who is never agitated, always peaceful—like Buddha, like that. We are not awakened, isn't it?

'''Questioner:''' Yes.

'''Response:''' So what is the proof? Proof is: if you were a Buddha, you would never have attended this class. So now you understand: every teacher doesn't teach every quality to every disciple. He understands: "This person lacks this ''guṇa'', and this disciple requires this ''guṇa''," etcetera.

'''Questioner:''' Ahh, so that is what Ajātaśatru is teaching Gargya?

'''Response:''' Ahh. And as I said, we have to understand in between: until he became one with those qualities, he would not have taken him further. So for twelve upāsanās, so many qualities have been enumerated. So one by one, he is making him acquire those qualities as natural as breathing. Then he takes him further—that is ''śravaṇa'', ''manana'', and ''nididhyāsana'', which we will try to discuss as soon as possible.
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.1-3 Lecture 43 on 20 June 2026 Q&A

2026-06-22T04:43:12Z

Bhama:

== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/43%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%20%2020%20June%202026%20.mp3 Link to Audio] ==
Full Transcript (Not Corrected)

== Question: Full Realization of Saguna Brahma==
'''Question:''' Pranams Mahārāj! Gārgya, he meditated, let's say, on the ''ahiṃsā'' aspect of Āditya. So he must have possessed that particular quality. Ajātaśatru is saying that there are other aspects that need to be realized.

'''Response:''' Correct.

'''Question:''' He teaches. And then my question is: when ''saguṇa brahma'' has a lot of qualities, when can we say that the ''sādhaka'' has fully realized ''saguṇa brahma''?

'''Response:''' First of all, the very word you are using about this Brahman. What Brahman?

'''Questioner:''' ''Saguṇa brahma''.

'''Response:''' ''Guṇa'' means what?

'''Questioner:''' Quality, an aspect.

'''Response:''' So ''sa'' means "with qualities." And how many qualities? ''Aśeṣa kalyāṇa guṇa sāgaraḥ''—an ocean of endless auspicious qualities. As an exercise, you sit and then you say how many qualities you can remember. Sweetness, bitterness, very hot, very cold, less heat—all these are different degrees of the same qualities. Selfish, unselfish, good, bad—every good quality. Why do you say "good quality" if all qualities are the same? You don't call them "good" and "bad"—''daivī'' and ''āsurī''—you don't call them. Infinite number of qualities are there with infinite degrees of difference.

We have to acquire certain important qualities. We have to choose which are helpful for our spiritual progress. For example, upon the Guru, we have to impose ''saguṇa brahma'' meditation on the Guru. What meditation do you do? You do ''Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvaraḥ''. What do you mean? Brahmā means what? By his mere will, he can create. Viṣṇu means he can protect me, he can save me. And Rudra means what? If I misbehave, he can also punish me—not destroy me. Nobody can destroy me, because destroying me is destroying himself. He knows I am part of him. I don't know that I am part of him. That is all the difference.

So certain qualities which are most helpful. I explained this when I talked about this upāsanā. What is upāsanā? In that context, I told about first ''nāma dhyāna'', then ''rūpa dhyāna'', then ''guṇa dhyāna'', then only ''svarūpa dhyāna''. The same process you can apply here also. So ''guṇa dhyāna'' means what? You don't pick up any quality and say, "I want to meditate upon you in this quality." You pick up what quality you need to acquire. If you are a loose-tempered person, you have to find out He who is never agitated, always peaceful—like Buddha, like that. We are not awakened, isn't it?

'''Questioner:''' Yes.

'''Response:''' So what is the proof? Proof is: if you were a Buddha, you would never have attended this class. So now you understand: every teacher doesn't teach every quality to every disciple. He understands: "This person lacks this ''guṇa'', and this disciple requires this ''guṇa''," etcetera.

'''Questioner:''' Ahh, so that is what Ajātaśatru is teaching Gargya?

'''Response:''' Ahh. And as I said, we have to understand in between: until he became one with those qualities, he would not have taken him further. So for twelve upāsanās, so many qualities have been enumerated. So one by one, he is making him acquire those qualities as natural as breathing. Then he takes him further—that is ''śravaṇa'', ''manana'', and ''nididhyāsana'', which we will try to discuss as soon as possible.
[[Category:Brihadaranyaka Upanishad]]

Taittiriya Upanishad Lecture 109 Ch3 10.2-3 on 17 June 2026

2026-06-22T04:32:47Z

Bhama:

Full Transcript (Not Corrected)

== Opening Prayer (Śānti Pāṭha) ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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 the Six Meditations (Ādhyātmika Upāsanas)==
In our last class, we saw six types of meditations. They are most wonderful meditations. Now we are going to see these, called ''Ādhidaivika'' meditations.

''Kṣemaiti vāci, yoga-kṣemaiti prāṇāpānayoḥ, karmaiti hastayoḥ, gatiriti pādayoḥ, vimuktiriti pāyau, prajātir amṛtam ānanda ity upasthau.''

As I mentioned earlier, this sixth one—that the generative organ should be meditated upon as ''Ānanda'', as ''Prajāti'', as ''Amṛta''—should actually be classified under the meditations on the human body. But what we need to understand are the lessons we have to learn. If I am able to speak, it is because of the grace of God—and if I can think deeply about it and then speak.
===Speech as Divine Manifestation===
''Vāci'' means speech, and this speech should be meditated upon. ''Kṣema'' means well-being. Why is it so? ''Kṣema'' means acquiring riches, possessions—whatever a person wants. What is the relationship between speech and acquisition of all these? First of all, this sense organ called ''vāk'' (speech) is not merely individual; it is God Himself manifesting in each one of us in the form of the ability to speak. We should not forget that it is a nature-given gift to us, so we can abuse it. Now, if we look upon this ability to speak as the grace of God, as a manifestation of God—what is the grace of God? It is the manifestation of God only. If God is gracious and He gives us, let us say, name, fame, riches, wealth—it is not that He is sitting somewhere and giving, because He is everything. So He comes to us in the form of riches, possessions, whatever we want.

So this is how, through these five meditations on the five important physical organs of this body, we slowly acquire the ability to look upon this body as a divine body. If you remember, once somebody was feeling very impure, then Holy Mother said, "Touch me." That means she was not saying, "I am a great person; my body is so holy; you are an impure person." No—"By touching me, you will also become pure; you will become like me." That is the idea: the way we contemplate, we become that. So then everything depends also upon how we conceive of it.
===Breath as Divine Energy===
''Yoga-kṣemaiti prāṇāpānayoḥ''—one should meditate on Brahman in ''prāṇa'' and ''apāna'', the incoming and outgoing breaths. Many people place great importance on the art of ''prāṇāyāma''—controlling the breath—how calmly and quietly one prolongs the breath. Do not simply go on breathing in and out very fast, just as we do normally when we run a great distance for a long time and our oxygen becomes less, and then we tend to breathe in and out very fast. But that is an indication of tiredness. If we can practice ''prāṇāyāma'', then we become really endowed with energy. With the least bit of energy, we can accomplish many things. Tremendous energy will come; calmness of the mind will come, which will lead to clear thinking, and clear thinking gives us the result of what we need, and we get that.

In fact, when we think very clearly, how many things do we need? After all, everybody wants to be happy. How many things does a person really require to be most happy? Because even the thought of happiness is a thought without having anything. If somebody can be very happy with the least of things, then he is the happiest person, he is the richest person in the world. But even from a practical point of view, if somebody can practice this ''prāṇāyāma'' in a proper way, with surrender to God, then everything the person needs to accomplish what he wants to accomplish will come to him effortlessly. ''Yoga-kṣema''.
===The Value of Each Limb===
Just imagine if a person has asthma, or he is kept in a place completely closed where fresh air is not blowing. Then you understand how much constricted the person feels; he feels as though he is going to die. Asthmatic people have great difficulty because most of us do not suffer from it, so we take it for granted that such things will never happen to me, to you, to anybody. We have to understand: if God had not endowed me with these things, how much I would have been suffering. So some people do not have hands—they are born without hands, or accidents can happen for whatever reason. Paralysis, for example—hands may be paralysed, legs may be paralysed. Then the person appreciates how happy he was when he was having these things. But how did he use them? Then regret will come—post-regret: "Why did I waste my time?"

The only worthy function of the hands is to bow down before God and to serve others. The only worthy actions of the feet are to go where holy company can be obtained, or to visit temples, or to visit libraries to get beautiful books, etcetera. So that is being said—how marvellous an instrument God has given us, and because of which human birth is considered to be the most fortunate, available only because of tremendous virtue accumulated in past lives.

''Gatiriti pādayoḥ''—''gati'' means movement of the legs. Just imagine a runner—sometimes you read about the greatest runners in the Olympic games; suddenly cramps will come, and I have seen a video where a lady simply could not proceed; she fell down and felt like committing suicide: "I have almost reached the goal, and I cannot participate in it." Others, of course, cannot help because everybody is racing to get at least the third prize. So our body—if any limb is missing, even one eye, one hand, one leg, one lung, one kidney, and if our tongue does not move—then we understand how defective life would be, how difficult life would be.
===The Eliminative and Generative Organs===
''Vimuktiriti pāyau''—''pāyu'' means the organ of throwing out undigested matter. How much relief—''vimukti''—almost the feeling of great liberation will come, especially when our stomach is in a horrible condition and we have a very good motion; you will see that itself gives tremendous happiness. So ''vimuktiriti''—the Upaniṣad deliberately uses this word almost like ''viśeṣa-mukti'', equivalent to ''mokṣa''.

And of course, the greatest organ is the generative organ, because of three reasons. It gives us ''ānanda''—the greatest ''ānanda''; all the five sense organs combined cannot give that much ''ānanda''. This one organ is capable of giving it because the man becomes automatically concentrated; he cannot think of anything else at that time. So through that, he also can produce worthy children. That is the prayer of every married couple: "Let us have beautiful children"—not only physically looking beautiful and strong, but virtuous children who are capable of loving, serving, being unselfish, bringing good name and fame to the whole family. And it is said the person will live through the genes—that is called ''amṛta''. ''Amṛta'' means immortality—relative immortality, the ''mānuṣī-saṃjñā''.
===Seeing the Body as Divine===
This is what we have understood. If we can see that, then every organ becomes a great joy to be used. That is why it is said that in the olden days, marriage is meant as a sanctifying act, meant only for one purpose: to become free from all sins through the production of children, and what great joy is there. So in every way, this body is the only way; that is why it is called ''Brahmapurī''—the temple of God—through which we can get either happiness in this world or spiritual progress. For anything, a good instrument is the best instrument, and the human body is the best instrument.

Of course, the result will be ''artha''—''upāsate tad eva bhavati''. So the person becomes well; he becomes acquisition and preservation; he is able to do very great progress in spiritual life. If we use our hands and feet properly, our physical health and mental condition become best. When we are able to get rid of undigested food, only those who suffer from terrible constipation understand the value of how much God has provided this ''pāyu'' that can throw out all poisonous material. And then, of course, the organ of generation is not only a cause for worldly pleasure, but it can also be the cause for spiritual bliss.
==Entering the Ādhidaivika Upāsanas==
So that is over. Now we are going to enter into ''Ādhidaivika Upāsanas''. We have to see every manifestation of force in this world as a manifestation of Īśvara. In the tenth chapter of the Bhagavad Gītā, at the end, God concludes that whatever greatness you see—a beautiful season, a great scholar, a great ṛṣi, a great king, a great mountain, a great river, a great forest—everything great is none other than My own manifestation.

So the next upāsanas—six upāsanas are there—we have to understand that one of them has to be brought back to this Ādhyātma level, that is the ''prajātir amṛtam ānanda ity upasthau''. We have already done that one. Now we have to see that whatever is happening in the Adhibhautika world—the external world in the form of rain, lightning, stars, and all these things—has to be considered as a most beautiful manifestation, the greatest blessing of God Himself. We will discuss about them slowly.
===The Body as Gift of God===
The meditation that our whole body, especially mentioning some of these limbs, is the gift of God—that is why they are called ''Mānuṣī-saṃjñā'' meditation. ''Saṃjñā'' means meditation on the human body, that is the Ādhyātmika level. The Adhibhautika level is outside, because we are also part of the Adhibhautika—everybody and everything is Adhibhautika, the external world to us. There is lightning, there is rain, and all those things are not to be considered in a negative way. It is said: when man loses his faith in God and then treats nature with a downward look, with a selfish look, and makes the earth impure, then gods become very angry.

If we are getting rain, it is God's grace. Every season comes in the proper time and maintains the proper temperature. That is also part of the grace of God—but not directly Īśvara, but Īśvara manifesting as the god of rain, the god of lightning, etc. That is what we have to meditate upon: all these so-called natural phenomena as the grace of God. Nowadays, scientists are recognising that wherever you see, there is a natural balance. If one animal population increases, that would be detrimental to the welfare of the whole earth, so immediately there would be an opposite force that would keep it in perfect balance. How many wonderful incidents—some of them I have narrated about what the Americans did in the Yellowstone Park.
===Seeing God in Nature===
So we have to, when we see rain, understand that God is manifesting. When we see thunder, when we see lightning, it is also God's power. Therefore, these are called ''Ādhidaivika Upāsanas'', but in the form of the Adhibhautika world—gods are only manifesting. A simple example I have given many times: if a country is blessed by plenty of rivers, that river is called Jaladevatā; the sky is called Ākāśadevatā; if there is air, that is called Vāyudevatā; if there is just the right seasonal temperature, that is what is called Agnidevatā. Every river is a Jaladevatā. If there is a beautiful land, every land is beautiful, every land is sacred. That is why even the Pope, as soon as he gets off the plane when visiting some foreign country, the first thing he does is kneel down and kiss the earth, saying, "Because you are sustaining, you are supporting, I am able to live like that."
===The First Two Ādhidaivika Upāsanas===
Now we will discuss them. First, two are given:

''Tṛptiriti vṛṣṭau, balam iti vidyuti.''

One should meditate on Brahman or on these phenomena—Brahman in the form of these presiding deities—as satisfaction in rain, as power in lightning.

It is written very well in our Hindu mythologies that whenever people neglect being grateful to the gods, then seasons will become upset. Now scientists are predicting the El Niño effect. So far as India is concerned, about sixty or sixty-five percent of rains will be less. The overall effect of this lack of rain is that animals will not get sufficient water; human beings also will not get it. In how many ways we take for granted that water—we just treat it, misuse it, pollute it in the form of pollution of rivers, discharging all sorts of horrible poisons into the rivers—we are causing our own destruction. It is, as it is said, like spitting into the ''ākāśa''. Then where does it fall? You throw your head up and spit, and after a few seconds, it will fall upon one's own self. This is called the result of our actions. We are not realising how much we are poisoning ourselves, thinking that we are becoming richer and healthier by cutting down forests, polluting rivers, and using so many artificial vehicles, which require tremendous amounts of natural resources.

All these have a great effect not only upon our physical life, but upon our mental life—our happiness, intelligence, etcetera. But even more important is the effect upon our spiritual life. What is life meant for? To evolve. What is the meaning of evolution? To become more spiritual. The only right meaning of evolution is how to progress spiritually. What is spirituality? To see godliness in everything, and that starts with seeing God within ourselves first. That is why earlier we have seen ''Mānuṣī-saṃjñā''—the meditations, upāsanas—where each one of us worships our own body.
===Sri Ramakrishna's Example of Seeing God in Everything===
If you remember, when Śrī Rāmakṛṣṇa was doing worship in the days when he was progressing by leaps and bounds, he started his spiritual life as a worshipper of the Divine Mother Kālī. Very soon, people noticed very peculiar behaviour: he was eating the thing that was supposed to be offered mentally to the Divine Mother, and all the beautiful flowers that they had collected for pūjā, he was putting on his own head, on his own feet—which was sacrilege according to other people. He even fed a cat, and we don't know how many cats and how many dogs he fed with the ''prasāda''. God alone knows. But they did not understand: he was not worshipping himself; he was seeing God in everything. Even a cat is nothing but a manifestation of the Divine Mother.

Once there was a cat in Jayambati, and there were some attendants who were trying to serve Holy Mother. One of them carelessly struck the head of a cat with her foot. Holy Mother noticed it, and this is exactly what we were discussing. She chided: "My child, I reside in the head of the cat." In which form? In the form of consciousness. And that disciple immediately understood.

There was another funny incident. There was one sevaka, and there was a cat. Sometimes it does not ask your permission: "I am hungry; can I go and drink the milk?" Some milk was kept to be offered to Śrī Rāmakṛṣṇa, and then maybe Śrī Rāmakṛṣṇa had come in that particular form of a cat; he went and started drinking the milk. The sevaka got wild: "How can he lose his mind and say, 'Does the cat know that this milk is very special milk? It is specially preserved for worshipping Śrī Rāmakṛṣṇa, and this wretched cat has done it.' How does the cat know about it?" Does a human baby also know about it? Once Holy Mother was doing worship, and one of the small children—perhaps Maku's child—entered while crawling, saw the sweets, and straight like a crow—"flight of the crow"—started crawling towards them. Mother was telling, "Bābā, let me finish the worship, and then you will get as much as you want." But how can the child understand what is worship? Sweet is a sweet, and it can be eaten at any time. Even though we do not touch it out of fear that God will kick us out, our ''dṛṣṭi'' will be going: "Why is this pūjā taking such a long time to finish? Pūjā should have finished in five minutes and distributed that beautiful sweet as ''prasāda''." Are we interested in ''prasāda'' or are we interested in the sweet? That we do not stop to think about.

So Holy Mother chided: "My son, I also reside in this cat." And the disciple learned his lesson. Not only did he stop beating the cat, he started going around other people's neighbour's houses to collect milk and also fish for that particular cat. The point is, we have to learn to see God in our own body, appreciate our body, respect our body, and use it for a right purpose. Similarly, when we succeed in this, our vision will extend: if my body is sacred, your body also must be sacred, the other person's body also must be sacred, the tree must be sacred, the river must be sacred. There is nothing that is not sacred in this world.
===Ramana Maharshi and Respect for All Life===
Ramana Maharshi never used to get angry, and he used to sleep very little. Even if he went to bed at twelve o'clock, promptly before three he would get up and be completely alert. He was living in Ramanāśrama. One day at noon, when he was taking rest, there was a tree—I don't know if it was an āmalakī tree—perhaps somebody was beating the tree so that the fruits could fall down. Ramana Maharshi heard it, immediately felt pain in his body, ran, got very angry, scolded the person, and threw him out. "Why are you beating the tree? Don't you know it has got life?" He did not add, but we have to understand: maybe the tree came running to Ramana Maharshi and said, "Look, Bābā, how much this fellow is beating me up." Do trees and plants feel? Jagadish Chandra Bose undoubtedly proved that plants have feelings, they have emotions, they also love some people—that is why they are called "green fingers." And "green finger" has nothing to do with agricultural knowledge; it has something to do with love, the feeling which the plants can feel.

So we have to see God in the external world. Can we see God in any way? We have to see. Why? Because who are our greatest benefactors? It is only the enemies, when they start abusing us, robbing us, trying to hurt us. Can we see the hand of God in that—the hand of ''karmaphala''—and say, "How can this person do this if I did not deserve it?"
===Nagamahashaya's Example===
When Nāgamaśaya came to know that some peculiar type of ants were there and some devotee had thrown them out, when he came home he noticed it and felt intense pain. "If somebody drives us away from our own home, they make us homeless—how do we feel?" The same thing happened here. He ran, and then he said, "Please pardon me; this is not going to happen again in future. Nobody is ever going to make you homeless. I promise you this." And then he brought as many as possible and re-established them, even though they were eating the pillars of the house. The devotee was stunned. From that day onwards, he never dared to do anything. So what was Nāgamaśaya doing? He was seeing God in everything.

Śrī Rāmakṛṣṇa was seeing God in the cat. That one female cat had given birth to kittens, and he asked Navakopāl Ghosh's wife, "You take care of it, and what do you get? I will give you a boon that you will die in Vārāṇasī; you will get ''mukti'' for caring." But how is she caring? That is the important point. How was Śrī Rāmakṛṣṇa looking upon the cat and kittens? "It has taken shelter under me, so it is my duty to protect it." That is what Śrī Rāma says to Vibhīṣaṇa: "If anybody says even once, 'O Rāma, I belong to You,' then he might try to get out, to run away from Me, but I will not leave him. I will see that he attains to the highest state."

With this background, let us discuss briefly:

''Tṛptiriti vṛṣṭau, balam iti vidyuti.''

One should meditate on Brahman as satisfaction in rain, as power in lightning.
===First Ādhidaivika Upāsana: Rain as Satisfaction===
So what is the first one of these Daivī Upāsanas? First thing is ''tṛptiriti vṛṣṭau''—''vṛṣṭi'' means rain. This is a very beautiful upāsana because there are many countries which do not have rivers, which do not have water resources except occasional rains. That is why how many animals die when there is no rain, no water; all the rivers will just dry up. How many animals will die, how many human beings are going to die—even between countries for the sake of water, especially pure water. There is going to be a terrible war, and the war set that we see present is nothing but the future: wars will be for two or three things—land, food, and water—because when these are getting exhausted, then we understand what God has given and how we misused it, and we regret our own actions which cannot be taken back.

This is a beautiful upāsana because all of us suffer from the absence of rain. Rain is very crucial. Rain gives fulfillment—''tṛpti''. How does it give ''tṛpti''? Because where there is rain, there will be food—plenty of food. It may be vegetarian, it may be non-vegetarian. So directly through food, and indirectly, rain cools the temperature. Rain also brings a peculiar pleasure. That is why I have seen people, after the terrible summer season, suddenly sometimes there is what we call rain with ice stones—big, big stones almost half an inch falling in a place where we never see snow or these things. As children, we all used to run out with a piece of cloth, hold it wide, and get these beautiful frozen ice pieces falling directly. When you put them in your mouth, they are so cold and so tasty—it is like heaven descending. And the people who do not have adequate water understand the necessity, how much valuable this water is for us.

So this rain—God's grace, God's pleasure—if we worship Him properly, comes in the form of rain at the right season. Otherwise, these days in India, very few mangoes are available even today, and they are not that sweet. Why? The reason they say—I do not know—that the proper rain when the fruits are about to ripen does not occur, then they will not become sweet. I don't know if it is true, but the effect is definitely that the mangoes this year particularly are coming in plenty but no sweetness at all.

So ''tṛptiriti vṛṣṭau''—food, and not only that, we are not only animals; the whole temperature cools down. Not only that, thinking of the future: such good rain now—the crops will be growing very beautifully, the animals will be very happy. Otherwise, first priority will be given to humans, and if there is no water, how many animals die? In India, in Africa, we see this—too much rain and absolute lack of rain at that time—''ativṛṣṭi'', ''anavṛṣṭi''. How many famines occur, how many millions of animals die? So animals are happy, birds are happy, the whole nature is happy because the rainy season means food season, time for cultivating food, especially in the olden days—even now in some places. So God comes to us in the form of rain, giving us ''tṛpti''—in the form of removing hunger so that we can eat well. Not only that, if we can grow some crop, it can be cooked in various ways; our imagination is our limit. So ''tṛptiriti vṛṣṭau''.
===Second Ādhidaivika Upāsana: Lightning as Power===
And then the next meditation should be on lightning—''vidyuti''. When we see lightning, it is said one big lightning is sufficient to give light, to meet the needs of the whole world for one year. But unfortunately, so far we do not have any instrument, any means by which we can store this. But apart from that, when there is lightning, inevitably there would be clouds and probably rain also. So this lightning is supposed to contain tremendous energy, and that is called ''vidyut-śakti''. The whole electric energy is nothing but energy that we create. So ''vidyut'' also indicates that when there is thunder, when there is lightning, our imaginations run wild. Usually there will be black clouds, rain-bearing clouds, and how much happiness and satisfaction it brings, especially to everybody, but especially to farmers.

''Balam iti vidyuti''—"as power in lightning."
===Third Upāsana: Cattle as Fame===
When rains are there, plenty of food is grown, and then naturally the cattle and animals will grow.

''Yaśa iti paśuṣu''—"as fame in cattle."

One becomes famous—"Oh, his wealth; he is a wealthy man." In the olden days of our ṛṣis, the Vedic period, cattle were wealth; money was not there. Bartering was the system. So the famous ṛṣi's pupils would go there in plenty, and their parents—the kings—would be giving a lot of these cows. That is why when Janaka Mahārāja wanted to learn Brahmavidyā, he said, "For the best knower of Brahman, I am going to offer one thousand cows," and we know the story. Yājñavalkya comes and casually commands, "Drive all these cows home," and each cow's horns are completely covered with gold. How rich he is going to become! But what is he going to do with gold? It is only because these will give curds, yogurt, milk, and ghee (clarified butter), so that all these things will be used. But not only that, it is called ''pañcakavya''—we get the urine and the stool, cow dung. All this again goes back into the earth, making it the most natural, very nutritious fertilizer for the earth, out of which more plants grow. So it is recycling everything: the cows eat the plants and give cow dung; cow dung goes to nourish the plants—''parasparaṃ bhāvayantaḥ''.

But above all, for worshipping the gods, they used to do this upāsana or pūjā in the form of ''iṣṭas'' and ''yāgas''. For that, the cows are there, and plenty of people use it to attend and to feed all of them. So even to make what is called ''pāyasa''—a beautiful condensed milk with special elachi, etc.—that is the most marvellous thing. So it is being said: if a person has got a greater number of cattle, buffaloes, and other animals—importantly cows and bulls—every part of this is very useful for agriculture, for production of food, for milk. Especially cow's milk is supposed to be very suitable for babies, for children; even today for weak people, cow's milk is supposed to be the most wonderful thing, suitable for babies next to mother's milk. Cow milk is the greatest. That is why even at the end of the fire worship, etc., the ''dakṣiṇā''—the gifts one has to give to all the ṛtvik priests—are in the form of these cows only.

So cows are very important, and more cows means more fame—like healthy persons are famous. Cows represent wealth. So a wealthy person is certainly well-known in society. So this is how we have to understand: ''yaśa iti paśuṣu''—Brahman upāsīta. These are all nothing but the grace of God. The grace of God's presiding deities in the form of rain, lightning, thunder—plenty of food will be grown, and that food is used both for human beings and every animal. And then the person who has got more cattle becomes very famous. That means what is he going to do? He is going to perform more worship of the gods and goddesses. That was the life in the olden days.

So ''yaśa iti paśuṣu Brahmopāsīta''—not worshipping a cow as a cow, but as the cattle: "You, O Mother, are manifesting the Divine Mother" (or Brahman; devotees call it Divine Mother) "in the form of these cows, as rain, as food, and as cattle." What does he become? ''Yaśasvī bhavati''—he becomes very famous.
===Fourth Upāsana: Stars as Light===
Then the next upāsana is:

''Jyotir iti nakṣatreṣu Brahmopāsīta.''

One should contemplate—wherever we see a star—Brahman as light in the stars. Even today, science has not understood what is the effect of these stars. Remember, our sun is also one of the smallest stars in our galaxy; he is the biggest star in our solar system, but there are billions of galaxies—no one can count how many galaxies there are. There are suns compared to which our own sun appears to be like the bottom of a needle—so small. But even our sun—how much energy he contains! Because of the sunlight, how much the seasons are affected; because of the sunlight, how much gravitational force is affected; how the whole life, the formation of the forests, the formation of the continents, the formation of the North Pole and South Pole, and making those places so frozen—that is also part of the scheme. How much these architect areas influence our weather system! An ordinary man cannot even think: "Oh, here it is hot. What has this architect area got to do with it?" No—if you can study at least the El Niño effect (even I have not understood how it is going to affect; I know from the news it affects), you can do a small bit of research and find: why did this El Niño effect start in the oceans? What is the cause for it? What is the cause for that cause? If you go on tracing, you will find an astonishing fact: the whole universe is interconnected. It is the manifestation of something most grand, glorious—in other words, of God.

So every star has a relationship with the other stars, small or big. Every time a star collapses, it becomes what is called a black hole. "Hole" means anything that falls into it will never come out. People used to think that, but now some great scientists have found them out, and they said, "It is not that it disappears. There is nothing called complete disappearance. If it disappears through this door, it again comes out through the other door." Like a person who dies, gives up this physical body, and will be reborn. That is why Bhagavān Kṛṣṇa says: from the unmanifest alone, the manifest comes; and again from the manifest, it goes back to the unmanifest. This unending circle, like a wheel moving up and down continuously—this ''saṃsāra-cakra'' is called ''Brahma-cakra''. That is how it goes on.

So meditate: every star is a manifestation of Brahman, especially because it gives light and it gives heat—and this is the nature of every star. ''Nakṣatreṣu Brahmabuddhyā upāsīta''. What does such a person become? ''Jyotiṣmān bhavati''—he also becomes an enlightened person. He becomes light, as it were, emanating from that person, because as the upāsana is, so the ''phala'' will be. So if a person wants physical and mental strength, let him meditate upon lightning. If he wants satisfaction, let him meditate upon Brahman in the form of rain.
===Fifth Upāsana: Akāśa as the Support of All===
But the next upāsana is:

''Sarvam iti ākāśe Brahmopāsīta.''

''Sarvam'' means the entire universe, which includes me, you, everybody, everything. Where is it contained? In ''ākāśa'' (space). And this ''ākāśa'' has come from where? From Brahman. According to the Taittirīya Upaniṣad—I hope we all remember:

आत्मन आकाशः संभूतः, आकाशाद्वायुः, वायोरग्निः, अग्नेरापः, अद्भ्यः पृथिवी, पृथिव्या ओषधयः, ओषधीभ्योऽन्नम्, अन्नात्पुरुषः.

ātmana ākāśaḥ saṃbhūtaḥ, ākāśād vāyuḥ, vāyor agniḥ, agner āpaḥ, adbhyaḥ pṛthivī, pṛthivyā oṣadhayaḥ, oṣadhībhyo 'nnam, annāt puruṣaḥ.

We will see that the entire universe—including the mountains, the rivers, the forests, the living and non-living—everything is the result of this ''ākāśa''. Everything is sustained, everything is supported in ''ākāśa''. There is no place where ''ākāśa'' is not there. First, there should be space, then only the stars and the clouds and the earth—how many earths are there? How many earths we are aware of? All these things. So everything is ''ākāśa''. This ''ākāśa'' is nothing but Brahman.

So how does one worship this ''ākāśa'' as Brahman? Because there are so many similarities—about which we will discuss in our next class.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः

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!'''
[[Category:Taittiriya Upanishad]]

Brihadaranyaka Upanishad Ch.1.3 Lecture 20 on 29 March 2026

2026-06-22T04:26:47Z

Bhama:

== Opening Invocation ==
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

Transliteration

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate

pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate

oṃ śāntiḥ śāntiḥ śāntiḥ

Om !That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

== Context and Recap ==
We are still in the third section of the first chapter of the Bṛhadāraṇyaka Upaniṣad. This third section deals especially with Prāṇa Upāsanā, and it has 28 verses. It ends by singing the glories of Prāṇa.

Here is where we have taken up the discussion following the footsteps of Śaṅkarācārya, who was refuting the Pūrva Mīmāṃsaka's view that only that portion of the Veda which involves actions and rituals alone is fit to be called authoritative Veda — the rest being unimportant. That view has been refuted by Śaṅkarācārya, who says that everything the Veda contains is absolutely authoritative. He classified all Vedic statements into four types of ''vākyas'' — sentences:

# ''Vidhi vākyani '''विधि वाक्यानि''''' — injunctions
# ''Niṣedha vākyani'' '''निषेध''वाक्यानि''''' — prohibitions
# ''Bhūtārthavāda vākyani '''भूतार्थवाद''''' '''''वाक्यानि''''' — statements of fact
# ''Vedānta vākyani '''वेदान्त''''' '''''वाक्यानि'''''— the highest Mahāvākyas

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== The Four Types of Vedic Sentences ==

=== 1. Vidhi '''''विधि''''' — Injunctions: "You Must Do This" ===
''Vidhi'' means: "Do this. You must do this. You have no choice but to do this if you wish the good of your own self." Here we have to remember a very important point. The authoritativeness of the Veda — ''Veda Pramāṇa'' — is only for the people who believe in the Vedas. The Pūrva Mīmāṃsaka believes in the Vedas, but he does not believe in Gods and Goddesses. He believes that only rituals — ''Karma'' — can give the result. This is not unlike modern scientists, who say you do not need to bring in God or a creator especially; nature itself is sufficient to explain creation. If you put your hand in boiling water, it will scald the hand — so don't need to believe a God is doing these things .no God need be invoked.

But according to Vedanta, as beautifully explained by Śaṅkarācārya, one must ask: how does this nature really scald? There must be somebody who makes everything possible — one who is manifesting as heat, as the scalding power, as the boiling power, as the cooking power. Everything we call nature is created by Him. And creation means God, or Brahma himself, has become everything.

So this is ''Vidhi;'' what to do, whatever that leads to your health, wealth, happiness, and long life — not only in this world but in the other world also. Everything is included in Vidhi; Physical health, mental health, physical efficiency, mental efficiency — everything. That is the meaning of ''Vidhi''.

=== 2. Niṣedha '''निषेध'''— Prohibitions: "You Must Not Do This" ===
Naturally, if there is an injunction, there is also a prohibition. You must not do certain things. If you do, it will bring you physical illness and mental illness — which we see in front of our eyes all the time.

Read the newspaper. A newspaper can be very authoritative, just like the Vedas — that is why one might call it the ''Kaliyuga Veda'', the ''Kaliyuga Bhāgavatam''. If you read the newspaper as it needs to be read, then we can become very wise people. Every day, at any time, at any place,in any manner, people are dying, people are being cheated, wars are going on. A rich person can become poor even from reading the news of Wall Street or stock exchange. Poor people are becoming rich, rich people are becoming poor. Anything can happen to anybody. These are the truths the Vedas are teaching. If you study the newspaper as it needs to be read, with a ''jñānāñjana'' — a discerning eye — then we can also get the same knowledge and of course the question comes how do we save ourselves? That is where this Vidhi and Nishedha fall under karyapara.[कार्यपर]

Now a small question arises here: ''Vidhi'' — "Do this" — is an injunction, and we can understand it leads to a particular action. But how does a prohibition fall under that category?

Consider: "Do not tell a lie." The verb "do" is there — only it is a negative injunction. "Do not drink. Do not harm. Do not covet other people's properties." do not, Do not.... These require tremendous effort. Take the instruction, "Concentrate" — Concentrate means what ?you have to put forth all your effort and is it an action or not?it is a tremendous action. what about, do not allow your mind to become restless, to go here and there. That is a most marvellous example of action. How much effort is needed to restrain the mind and to control it so that it will not wander here and there.

Therefore, even though Śaṅkarācārya says ''niṣedha'' doesn't involve action in the direct sense, it really involves more action than even the positive injunction "do this." So life is nothing but dos and don'ts. That is why the Ten Commandments are five dos and five don'ts. That is exactly what Patañjali Ṛṣi says 5 dos 5don'ts— ''Yama'' and ''Niyama''. And Bhagavān Buddha's Eightfold Path. Life is fully involved in doing and not doing.

So, the first category of Vedas is Vidhi Vakya ,or do this. The second category is Nishedha Vakya or Don't do this

=== 3. Bhūtārthavāda '''''भूतार्थवाद''''' — Statements of Fact ===
Then there are certain truths that are stated: heaven exists, hell exists, other worlds exist, rebirth exists, God exists, Gods exist. These are called '''''Bhūtārthavāda vākyas''.'''

In what way are they authoritative? Because if we do not know that heaven exists — if we have no knowledge that such a place is most beautiful and thoroughly enjoyable — the desire to go there doesn't arise at all. Therefore statement of facts like the existence of all these things are also authoritative because ,you don't open your eyes and directly see heaven and hell, rebirth, Gods and Goddesses. First you have to believe 100%. Then you pray: "Let me do what You have asked me to do. Let me refrain from what You have asked me not to do." And as a result, one goes to higher ''Lokas''. That is what we have seen in the '''Taittirīya Upaniṣad , Sheekska Valli[शीक्षावल्ली][1.11]: ''Satyam vada''''' '''''सत्यं वद ।''''' ''i''.e Speak Truth do not speak untruth'', '''Dharmam cara''' ,'''धर्मं चर ।''''' do not do anything unrighteous. Always do what is righteous. Then of course do not neglect studie''s, Svādhyāyān mā pramadaḥ'''स्वाध्यायान्मा प्रमदः । ,'''Svadyaya prvachanabhyam na pramaditavyam'''[स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ॥ १ ॥]''' n''ever neglect study, because the more we study the more we develop the capacity to discern, to discriminate what is right and what is not, what is good , what is not, what should be done and what should not be done and that leads to great benefit , great happiness, great health etc.,Deva ''pitṛ kāryaabhyāṃ na pramāditavyam'' '''देवपितृकार्याभ्यां न प्रमदितव्यम् ।'''][— and so on. so, that is what even the statements of facts are called according to Shankaracharya , '''Bhūtārthavāda'''.

=== 4. Arthavāda '''अर्थवाद'''— Praises ===
Then there are '''''arthavādas''''' —means praises. Praise God. We are praising our bosses, our presidents, our prime ministers, all sorts of worthless people. Why not praise God so that He can be gracious to you and bestow good things upon you? And then this is the third one, Arthavada or Bhootharthavada , statements of facts ,statements of praise of Gods and Goddesses, and statements of praises of certain rituals: "You do this, you will get great benefit." We are actually doing this in our day-to-day life anyway, naturally and normally.

=== 5. Vedānta Vākyas '''''वेदान्त'' ''वाक्यानि'''''— The Highest Sentences ===
The fourth and highest type of Vedic sentences are called ''Vedānta vākyas''. Vedanta Vakyas means highest Mahāvākyas:

* '''''Prajñānam Brahma''''' — Consciousness is Brahman.'''(प्रज्ञानं ब्रह्म)([[Aitareya Upanishad]] 3.3 of the [[Rig Veda]])'''
* '''''Ayam Ātmā Brahma''''' — This Ātman is Brahman.'''अयम् आत्मा ब्रह्म([[Mandukya Upanishad]] 1.2 of the [[Atharva Veda]])'''
* ''T'''at tvam asi''''' — You are That."['''तत् त्वम् असि''']['''''Tat tvam asi] [[Chandogya Upanishad]] 6.8.7 of the [[Sama Veda]], and of course'''''
* '''''Ahaṃ Brahmāsmi''''' — I am Brahman '''(अहं ब्रह्मास्मि)''' — which comes in this very Bṛhadāraṇyaka Upaniṣad, in this very first chapter, which we will see later on. '''आत्मैवेदंइदंआसीत्त''' etc । '''अहं ब्रह्मास्मीति''' ,atmaivedamiiadam aseet tadatmanamevavet.aham brahmasmi iti]et'''c''' ''Brihadaranyaka Upanishad'''''1.4.10 of Yajur veda'''

According to Śaṅkarācārya, everything taught by the Veda is truth and is forever good. And of all these things, the Vedānta vākyas The sentences of the greatest vedanta— these Mahāvākyas — are the greatest benefactors. They tell us: "You are not a limited body, a limited mind, a limited human being. You are not a mosquito, you are not a dog, you are not an animal. But You are Ātman — pure consciousness."so these are the highest sentences.statement of facts

How do they help? By telling us that each soul is potentially divine, we can fix our goal of life. The goal is to manifest our potential divinity by controlling nature — internal as well as external. And how do we go about it? That is what the Vedas tell us: do this through ''Karma Yoga, Bhakti Yoga, Rāja Yoga, Jñāna Yoga'' — and be free from the wrong notion that "I am not the Ātman" or "I am only a small being." No — "I am everything. "And ultimately everything else is totally meaningless. Temples churches etc., are all secondary details but to know this potential divinity that <nowiki>''</nowiki>I am divine".

What is potential divinity? Not small divinity, not a fraction of divinity, but I am 100% divinity. But that knowledge is covered up by the ignorance: "I am the body, I am the mind, I am the combination of body and mind, I am an individual." No — you are not an individual in the limited sense. You are a real individual — ''indivisible''.

So Śaṅkarācārya clinches the argument and says: everything in the Veda is a ''pramāṇa'' — authoritative. We have to accept it all, not only those things which indicate a ritual. "O Pūrva Mīmāṃsaka, even ''niṣedha'', directly or indirectly, leads to the highest goal, which is liberation. This is the truth."Now this question comes ,what is this the Veda Pramana Bhashya to do these are referred to as Veda Pramana Bhashya not in the Brihadaranyaka Upanishad but only in Shankaracharya's commentary. This is one of the seven important Bhashyas of Shankaracharya and by thus commenting he is helping us understand the Upanishad.So what this commentary has got to do with this third section?
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== The Three Abhyāroha ['''अभ्यारोह''' ] Mantras ==

=== Overview ===
Now, the third section of this first chapter — which is nothing but Prāṇa Upāsanā, contemplating upon Prāṇa as Hiraṇyagarbha, as Cosmic Prāṇa, as Īśvara — First of all I become Hiranyagarbha , then all these stories , all the glories of Prana are enumerated .So Purva Mimamsakas classify all these things as Arthavada ie., only stories and that they are not really meaningful, non-factual and useless. Shankaracharya says, they are all very useful. Everything in the Veda is useful. Because whatever a mother does to her child is useful. Even her anger and punishment is a gift. That is what Holy Mother says that misery, suffering, unhappiness is a gift of God because they help us awake, help us struggle, get out of any limitation. As we progress, we see, even less limitation is also a limitation, until we become totally free. That is what Swami Vivekananda so marvelously expounds in his Jnana Yoga lectures, that every atom is struggling to be free and there is no limit to that freedom. Complete limitless freedom is what every atom, every individual, because we are nothing but, whether living or non-living, only a combination of these atoms. Some have become the Body , some have become the mind and everything else has become the whole universe .So this debate in the context of the Prana Upasana , of this First Chapter , Third Section, is over. Now there are two things we have to deal with. This third section has twenty-eight Mantras. And the last mantra consists of three famous prayers called the '''Abhyāroha Mantras. We''' are already aware of it.And many times we discussed also, What are these mantras? The unconscious prayer, for twenty-four hours , from birth to death, the life is a struggle only to attain to these three desires expressed in the form of three prayers

'''.ॐ असतो मा सद्गमय[oṃ asato mā sadgamaya,]'''

'''तमसो मा ज्योतिर्गमय,[tamaso mā jyotirgamaya]'''

'''मृत्योर्मा अमृतं गमय[mṛtyormā amṛtaṃ gamaya]'''

These are called '''Abhyaroha Mantras'''

''Āroha['''आरोह''' ]'' means climbing. ''Abhyāroha'' ['''अभ्यारोह]''' means climbing from a lower step to a higher step, and this also has three steps. Of course it is not mentioned like that by the commentators .What is the very first mantra? It says: "Let me be. Let me not become non-existent. that means Let me not die. Let me live forever." Because the first law of life is not to die, but to be alive.

And when I am assured I am going to be alive, then we will have to find out: what for am I alive? I want to gain knowledge. Knowledge of what? How can I be happy? What things can make me happy? How can I fulfil my desires so that I can be happy? That knowledge — how to be happy — is the second prayer: ''Tamaso mā jyotirgamaya''.we will discuss very briefly later on . And the last prayer is: "Let me always be having unbroken happiness."

All three things require pure consciousness. I am conscious, I am alive. I am conscious, I have knowledge. I am conscious that I am not unhappy, but very happy — unbroken, infinite happiness.'''सत्यं ज्ञानम् अनन्तं ब्रह्म [''Satyam, Jñānam, Anantam Brahma]'''''<nowiki/>''.'' Satyam equates to '''''Sat''.''' Jñānam equates to '''''Cit''.''' Anantam equates to unbroken happiness, technically called '''''Ānanda'' .'''Now very briefly

=== '''The First Prayer''': Asato Mā Sadgamaya[ '''असतो मा सद्गमय[]''' ===
''Asat'' is explained as death, or life lived in ignorance, with lower tendencies continuously manifesting.our lower tendencies. That which leads to limitation is called ''Asat''. So ''Sat'' is immortality — the highest state — reached through right understanding and disciplined life. That is why: ''Satyam vada, Dharmam cara, Svādhyāyān mā pramadaḥ, Mātṛ pitṛ kārya abhyāṃ na pramāditavyam'' — and so on.

This first prayer asks each one of us: "Lead me from the false and perishable to the true and the immortal."

=== '''The Second Prayer''': Tamaso Mā Jyotirgamaya['''तमसो मा ज्योतिर्गमय]''' ===
''Tamas'' means darkness. Darkness means ignorance. Ignorance means the veiling power that makes us think that we are in bondage. According to Advaita, we are not in bondage — we are only thinking we are. for eg., you had nice food and fall asleep on a comfortable mattress and you dream that you have gone somewhere and an animal attacks you,or you have fallen down or a car hits you, and you think: "I am hit!" But then you wake up: "Oh! It was all just imagination."

This is the view of Advaita:that Māyā has no binding power over pure consciousness, but it can veil for some time. we will not discuss it in great detail,but We all think that we are individuals. That thinking — "I am the individual" — is called Avidyā.i.e., I am not really bound. I am not the individual. I am the universal. That knowledge is lacking at this moment, like a dreamer who feels devastated — "I lost all my family, all my possessions, bank balance i am on the streets I lost my job, people are ready to kill me" etc.,— and then wakes up.

So this prayer asks: "Lead me, O Lord, from ignorance to knowledge, from inner darkness to spiritual illumination."

=== '''The Third Prayer''': Mṛtyor Mā Amṛtaṃ Gamaya['''मृत्योर्मा अमृतं गमय]''' ===
''Mṛtyor mā'' — from death Ma means mam. ''Amṛtaṃ gamaya'' — lead me to immortality from death. ''Mṛtyor'' represents the whole state of limitation, bondage, and corruption. ''Amṛtam'' is freedom from death — participation in the deathless reality. What does it mean? It means: thinking that "I am not happy, I am miserable, I am suffering" — that is equated to death. Freedom from this thinking— "I am not suffering, I am ''Ānanda Svarūpa''" — that is called liberation.

Therefore this final third prayer directly asks us to be led from mortality to immortality, or from suffering to unbroken happiness.

Svāmi Mādhavānandaji, who translated this entire Bṛhadāraṇyaka Upaniṣad along with the commentary of Śaṅkarācārya adding notes from many other commentators, says here: the first prayer asks us to move from wrong orientation to right means. The second moves from ignorance to illumination — ''ajñāna'' to ''jñāna''. The third says: "Let me realise that I am ''Ānanda Svarūpa'', and that is my true nature."

So with this, the third section ends. But there are wonderful names given to Prana. Prana is very glorious
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== The Special Names and Glories of Prāṇa ==

=== Pūrva Mīmāṃsakas and Arthavāda ===
And Prana is very glorious and anyone who worships this Prana through a particular Chanting called '''Udgitha''' . '''''Ud''''' means loud , '''''Githa''''' means chanting.Udgitha means loudly chanting with 100% faith that this will lead me from selfishness to unselfishness , from limitedness to unlimitedness, from the individuality to universality which will help me gradually to shed my identitity with the limited gradually to the unlimited, that is with all.That is called Hiranyagarbha , Virat .Through the remaining hymns the chanter of the Udgitha he can secure food. Food here means desired results; anything, I want to be happy. Here we have to be aware , every desire has only one value judgement , what is that, for e.g.,I want to eat very tasty food . For what purpose? I want to be happy ,I want to acquire the latest gadget .For what purpose? to make my life more happy. I want to have a wonderful house. For what purpose? I want to be more happy . I want very agreeable companions ,companionship.Why? I dont want to be lonely , I want to be very happy. So, everything leads to happiness . I want to know that I am of the nature of unbroken bliss, AnandaSvarupa, I am Ananda Svarupa . But to experience this , the first thing is,I have to be alive, I have to be, I have to exist .But Existence itself will not do . Suppose there is a person, he is alive , he is existing but unconscious ,A person is sleeping, another example and another person who knows he loves a sweet and brings it when he is deeply asleep and pushes it into his open mouth when he is asleep or when he is snoring, we dont know, will it make the person happy or unhappy?It will only make the person very unhappy.Everything has to be done in the right way and we have to be fully conscious. I am , I am conscious that I am,and I am conscious that I love this sweet and am experiencing this sweet and experiencing the happiness through the experience of experiencing the sweet. For everything consciousness should be there. These three factors are beautifully expressed as '''sat chit''' and '''ananda''' and these are the unconconscious , very natural prayers that stem from the depths of the unconscious of every creature, including the amoeba , let me not die , let me live, let me know that is called knowledge , '''''Chit''''' and let me be happy. Let me progress ,let me evolve in this context,.Some speccial names are given to Prana saying these are the glories of the prana . '''.'''

'''Dūr-Nāmatvam''' '''दूर्नामत्वं'''— He Who Keeps Evil at a Distance

What is the first name ?The first very name given there '''''Dūr namatvam''''' '''दूर्नामत्वं.'''So, if you dont understand sanskrit language, do not pronounce it as '''durnamatvam दुर्नामत्वं. Durnamatvam''' '''दुर्नामत्वं''' has the opposite meaning'''.Naamatvam''' means well known well known'''. Dur''' '''दुर''' means a bad person, has a bad quality. But '''''Dūr''''' '''दूर्''' means "long distance." ''Nāmatvam'' means well-known. So what does this Prāṇa do? It is so great that it will not allow any narrowness or limitation to come near it.

We have seen this in the story we reviewed briefly: every sense organ wanted to sing the '''''Udgītha''''', becausehe two children of prajapatis i.e., the Devas — people with good qualities — wanted to counter the Asuras, that is The good people, who are very few, wanted to counter the bad people, who are in great number — as we can see at any given time in any age.

'''''Dūr''''' '''दूर्''' means: If one can shed selfishness — that is, if one can become more and more unselfish — what is unselfishness? As explained earlier, giving up identification with limitedness is called unselfishness. I am not only thinking about myself. I am not thinking only about my family. I am thinking about my village, I am thinking about my state, I am thinking about my country, I am thinking about the welfare of the entire universe — and not only that, the welfare of both the living and the non-living.That is what the scientists call the holistic view. Even the distant ice caps in the northern hemisphere contribute to the right weather. If we harm them, the ice melts and what happens is, all sorts of disasters happen. How much weather influences the human mind — even today psychologists have not fully explored this — because everything affects us.

We have seen that every sense organ is also called a Deva. '''''Deva''''' means consisting of, made up of, light. What does light do? It destroys darkness. What does it mean? It means ''jñāna'' — it reveals, it grants us knowledge. As soon as light is put on, you remember,you see how many things are in the room, outside the house, when you look up, when you look down, through a telescope, through a microscope — how many things go unnoticed by us — but then this knowledge comes.

The speciality here is that this is the manifestation of Prāṇa through every living creature — and not only living creatures. Prāṇa manifests in the form of the very existence itself. Does a rock, a piece of mountain, have Prāṇa? Of course it has Prāṇa. What about Prāṇa in a dead body? Of course there is Prāṇa there too — Prāṇa is there in the form of very existence itself. But for Prāṇa to manifest, it requires certain instruments.

Consider electricity: electricity is everywhere, and it flows through two wires. Imagine a wire is broken — electricity is not coming to manifest as a tubelight, or the TV is not going on. the wireless connection is not coming on. Then What is the way? You join the appropriate connection between the wires, and immediately Prāṇa becomes manifest — not that it was not there before, but it was not able to manifest; now it can manifest. But take a piece of wood and try to connect these two wires through it — it will not work, because that is not the proper instrument for receiving or allowing electricity to flow unobstructed. It requires a special type of wire — usually copper.many other wires are also there.

Even a dead body does not have the instrument — that is why we dispose of it and get a proper instrument. Death of the body is not the death of anything . Not only that — great scientists have found out that the non-living is becoming living, and the living is also becoming non-living. There is a live fish, and it is eaten by a bigger fish. To be eaten ,the fish must lose its life. It mus become a dead body whether in the mouth , outside the mouth inside the stomach it becomes one with the eater, and then it comes out alive — in a new form. So a living thing becomes dead, and a dead thing again comes back to life. Our division — permanently dividing the non-living remains as non-living, and the living remains as living — is a false concept. Continuous exchange is taking place between the living and the non-living.

That which makes everything alive, that which grants knowledge and makes us capable of obtaining knowledge, that which helps the mind experience the positive feeling called happiness — all of this is because of this Prāṇa. That is why Prāṇa gives the name ''Dūr'' — that which destroys death, Death means limitation, ignorance, and suffering .

So that deity called Prāṇa —Prana as Hiraṇyagarbha has to be contemplated.so, Prana is far from evil thoughts.Evil thoughts are impure thoughts. Evil thoughts are called death because they destroy not only the thinker but also the others .So that deity called Prana later on called Hiranyagarbha— having removed the evil and death of these Devatās — the Devas, here meaning the sense organs — helped them overcome death. That is to say, it helped them to not remain selfish, but become unselfish. That is called contemplation on Hiraṇyagarbha. ''Hiraṇyagarbha'' means: "I am everything." So I don't eat only for this body — I eat for everybody. I share everything with everybody.

That is how Kṛṣṇa could eat one grain of food and completely remove all the hunger of Durvāsa and his disciples. How?He became identified with the smallest creature, and for the smallest creature that one grain was more than sufficient to fill its stomach. Then it belched with happiness: "I am very happy, my hunger is gone!" — and Kṛṣṇa, through that form of the smallest creature, had identified himself with the whole ''Jagat''. That is why he is called ''Jagannātha,'' Puri Jagannatha— Lord of the Universe. As soon as he became identified with Durvāsas and the others, the same satisfaction happened.

The same thing occurred in the life of Śrī Rāmakṛṣṇa. One day, when they were travelling back to Dakṣiṇeśvar from Calcutta, many devotees were there in a boat, and they were all hungry. They got a small pot of sweets and gave it to Śrī Rāmakṛṣṇa, thinking he would take his portion and distribute the rest. Śrī Rāmakṛṣṇa knew better — this food was not sufficient to satiate even one single person completely. So he ate up the whole thing. The devotees were wondering how one person could so selfishly swallow everything. But then perhaps Śrī Rāmakṛṣṇa belched with satisfaction this is my imagination— and everybody also belched with satisfaction. Their hunger disappeared for sometime . This is how what is called complete identity with everybody works.

The same thing happened when he prayed to the Divine Mother — because of the pressure of his disciples at Kāśīpur. The Mother showed him: "Now you are identified with everybody. You are identified with Me. I am identified with everybody, because everything is My creation." As soon as this realisation came, immediately everybody became completely satisfied.

The same happened with Holy Mother. Once a large number of devotees came from Calcutta. The cook came in fright and said, "We don't have enough food." Holy Mother quietly went there, and prepared the food. A small amount of food was there — but when she distributed it[like akshshayapatra ], everybody became completely filled,their stomachs were filled completely satisfied, extraordinarily happy. "Such meals we have never had in our lives," they said. And still something was left over.

What happened to Jesus when he distributed five loaves to hundreds of people who gathered there — most of them probably fishermen, hard-working labourers — and everybody was satisfied, with loaves and fish still left over? It is because he identified himself with everybody. This is the special characteristic of Prāṇa — not as individual Prāṇa, but as the collective Prāṇa, as Hiraṇyagarbha.

=== Bhartṛttvam[भर्त्रित्वं ]— The Supporter of All ===
So Prāṇa gets another name: ''Bhartṛttvam['''भर्त्रित्वं]''''' — "one who supports all." It is the food that we consume, it is digested by Prāṇa in the form of Agni, and then distributed by the five functions of Prāṇa — ''Prāṇa, Apāna, Udāna, Samāna, Vyāna'' — to all the different parts of the body as required. For example, if somebody has to run, the legs require extra strength, and in that situation Prāṇa distributes more energy to save the person from difficulty or deprivation, or death. so that he can escape as much as possible. So Prāṇa as Hiraṇyagarbha is called ''Bhartṛttvam'' — the capacity to support everybody. Prāṇa is the foundation for everything.

There is a small story in this context: Prāṇa stored all the food — the accumulated energy through the process of digestion — and then the sense organs felt hungry, and no food was left for them. So they all became distressed; they could not function — the eyes, the ears, the nostrils, the tongue, and the skin. So they went to Prāṇa, stood in a row, lamented, and begged: "Share your food with me." Prāṇa said: "Of course, whatever I have accumulated is for all of you. I will give it to you.All .sit around me." So when all the senses as if sat around Prāṇa, it brought and gave the food — which is energy — and then all the senses became energetic and started functioning as usual.

That is why, whenever an orthodox Brāhmaṇa sits before eating food — everything is ready in the plate — he takes a little bit and utters some mantras. Some of you must be familiar with this: ''Prāṇāya svāhā, Apānāya svāhā, Udānāya svāhā, Samānāya svāhā, Vyānāya svāhā'' — "I salute the Prāṇa who is functioning in my body in the form of these five specific activities, and thus sustaining me."

=== Samāna [समान]— He Who Regards All Equally ===
Then Prāṇa is called ''Samāna''. ''Samāna'' means it has no selfishness — it looks upon everybody as its own self. Prana is the essence of the limbs. Prana is called samana because whether it is a mosquito, an amoeba, a Brāhmaṇa, an elephant, a horse, or a cow — Prāṇa sustains everybody with an equal eye, like a mother distributing food to all her children without the least bit of selfishness. That is why it is called ''Samāna''.

In this connection, a funny example is given: ''Sāmana'' is ''Sāmagāna'' — the chanting of that portion of the Ṛgveda which is called the Sāmaveda, with intonations called ''udātta, anudātta,'' and ''svarita''. For chanting, one requires a beautiful voice and beautiful power — that is the difference between a feeble-voiced person and a great commander who can roar like a lion. When a lion roars, how many animals fall dead of heart attack, because that roar itself creates tremendous fear — and fear is a kind of death.

=== Aṅgirasa [अङ्गिरसः]— The Essence of All Limbs ===
Prāṇa is called by another name: ''Aṅgirasa'' — the essence of all the limbs. The eye is able to see because of Prāṇa. The nostril is able to smell because of Prāṇa etc.,. That is why it is called ''Aṅgirasa'' — ''aṅgānāṃ rasaḥ'' — the very essence, the supporter of every limb. And ''rasaḥ'' also means the joy that each organ gets — all because of Prāṇa.

=== Bṛhaspati [बृहस्पति]— The Lord of All Knowledge ===
Then Prāṇa — the universal Prāṇa called Hiraṇyagarbha — is called ''Bṛhaspatih'', because all knowledge is obtained through him. He is the Lord. Hiraṇyagarbha is manifesting in the form of the Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda. That is why sometimes Brahmā the creator is represented as having four faces — each face representing one of the four Vedas.

So Prāṇa is Hiraṇyagarbha, and Hiraṇyagarbha is the foundation of the entire universe, like clay manifesting in the form of all earthen things/pots. This universe is called the world of meaning — '''A''rtha Prapañca'' [अर्थ प्रपञ्च ]'''— and all meaning is to be found in the Vedas, which give us that knowledge. That is why Hiraṇyagarbha is called the manifestation of all four Vedas.
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== The Fruit of Prāṇa Upāsanā ==
Whoever does ''upāsanā'' of Prāṇa — not as individual Prāṇa, but as universal Prāṇa, as Hiraṇyagarbha, as Īśvara — becomes Īśvara. Everybody's happiness becomes his happiness. And then what about everybody's unhappiness? Because if Īśvara is everything, there is nothing called "this person is happy, that person is unhappy." Both become unreal — ''mithyā''. And in knowledge, both become dissolved: "I am only acting as a happy person. I am only acting as an unhappy person." Both activities — acting in every role — ultimately bring the greatest happiness.

Like every actor or actress: whether he plays a rich person, a mafia leader, a president, a humble servant, or a chauffeur — when they act well, the judges say, "Beautifully acted! We could not think you were anybody else." That joy of identifying oneself fully with every role is total. That is why when the future Svāmi Turyānandaji came to Kāśīpur, Sri Rāmakṛṣṇa said, "Look how much I am suffering," and he replied, "No sir, I see you swimming in the ocean of bliss." And Sri Rāmakṛṣṇa smiled and immediately approved and said, "This rascal has found me out."
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== Conclusion: The Essence of Prāṇa Upāsanā ==
So the third section of the first chapter of this Bṛhadāraṇyaka Upaniṣad tells us about Prāṇa Upāsanā.

We are alive. I am able to speak. I am able to think. I am able to express through proper words etc., — all because of Prāṇa. You are able to hear, able to understand, able to grasp it, keep it in memory, and use it to advance yourself in life. Whether you are listening to a lecture, reading a book, or deeply contemplating — it is all because of Prāṇa. Without Prāṇa, we cannot be called ''prāṇīs'' — we become dead ''śavas''.

This is the glory of Prāṇa Upāsanā. But what is Prāṇa Upāsanā? Thinking that "I am not this particular individual. I am not man or woman. I am Īśvara. I am Hiraṇyagarbha. I am Virāṭ. I am everything." Seeing God in everything — that is the topic of the very first mantra of the Īśāvāsya Upaniṣad, and this is the essence of Prāṇa Upāsanā.

Every ''upāsanā'' works in this way. Śrī Rāmakṛṣṇa, contemplating on Hanumān, became Rāma. Contemplating on Rādhā, he became Kṛṣṇa. Rāma-darśana means through the medium of Hanumān, he became Rāma. Through the medium of Rādhā, he became Bhagavān Kṛṣṇa. Through the medium of the cross, Saint Francis of Assisi became Jesus Christ — his very body was transformed. This is the process of ''upāsanā'', and this is a marvellous ''upāsanā''.

From the fourth section onwards, we are going to enter into the profound Vedāntic sentences — ''Ātmety upāsīta[‘'''आत्मेत्येवोपासीत’ (बृ. उ. १ । ४ । ७)'''][Brihadaranyaka Upanishad 1.4.7]''

— it is called ''Puruṣa-Vidha Brāhmaṇa['''पुरुष विध ब्राह्मण]'''''. And later on in that very section comes ''Ahaṃ Brahmāsmi'''(अहं ब्रह्मास्मि)(बृ. उ. १ । ४ । १0)]Brihadaranyaka Upanishad 1.4.10]'''''. These are the marvellous things we will see 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!'''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.1.3 Lecture 19 on 28 March 2026

2026-06-22T04:26:30Z

Bhama:

== Opening Invocation ==
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

Transliteration

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate

pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate

oṃ śāntiḥ śāntiḥ śāntiḥ

That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

== Overview of the First Chapter ==
We are studying the Bṛhadāraṇyaka Upanishad. In the first chapter of this Upanishad, the first three Brahmanas — sections — speak about Upasanas;:

# '''Aśva Upāsanā''' — a horse contemplated as Virat, the universal.
# '''Agni Upāsanā''' — fire contemplated as the universal.
# '''Prāṇa Upāsanā''' — prana contemplated as the universal.

All three have to be contemplated as Virat or Hiranyagarbha, and we will have to identify: "I am the Virat, I am the Hiranyagarbha." We are continuing the third section, which is Prāṇa Upāsanā, in which Prāṇa is given a most marvellous praise.
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== The Allegory of Devas and Asuras ==

=== Prajapati's Two Orders of Children ===
The section begins with the Upanishad telling us that Prajapati, the creator, had two types of children:

* '''Devas''' — the good, righteous, unselfish children, who are very few. They become like light — gaining knowledge and giving knowledge.
* '''Asuras''' — the selfish, self-centered, evil children, who are many. They obscure knowledge and bring in darkness to whoever is influenced by them.

We each have a choice: whether to follow the light-giving children or the darkness-leading children.

=== The Essential Distinction ===
The essence is this: those who are unselfish are called Gods. Unselfishness means identifying with the entire whole. Selfishness means: "Only this is me — this is my family, this is my religion." Those who bring extreme limits to themselves, their families, their country, their religion — whatever they follow —They become very selfish. As a result, they lose right knowledge and gain wrong knowledge.

This section tells us a beautiful allegory, like a parable: there is a constant fight between the Gods and demons, and that is the fight going on within each one of us. The struggle is to overcome selfishness by increasing unselfishness — and then we become more and more filled with light.
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== Prana as the Ideal of Unselfishness ==
Prana has been shown as a bright example of pure unselfishness. It sustains everybody without any partiality — it equally extends its power to a mosquito, to a human being, to an elephant, to everything that is living. That is why it is called Prana: the most unselfish.

Whoever follows this Prana and liberates oneself from selfishness — what happens? Their ignorance ends. Ajñāna, Avidyā, gets destroyed, because Avidyā manifests as selfishness. Destruction of selfishness is equivalent to destruction of Avidyā, which means the manifestation of Vidyā. And thus, they become the Gods.

=== The Sense Organs as an Illustration ===
The five sense organs and the mind; this section gives a few examples — the eye, the ear etc., When these very Gods manifest as selfishness, they become narrow-minded, bound, and they suffer more. But when they struggle to give up this selfishness, they become Gods.

so, it is beautifully illustrated

* When the eye gives up its selfishness, it becomes the Devata called '''Aditya'''.'''[आदित्य]'''
* When the ear destroys its selfishness, it becomes the Devata called '''Ākāśa dik devata. [आकाश दिक् देवता]'''

So every organ, when it gives up its selfishness, becomes a God '''अधिष्ठात्री देवता [Adhishtatri Devata]'''. From the '''“अध्यात्म”[''adhyātma'' ]'''— pertaining to individuality — it becomes universal. From the limited, it progresses into the unlimited.

=== The Saints as Living Examples ===
Therefore, Prana is an ideal for all of us — like Śrī Ramakrishna and Holy Mother. Why do we adore them and worship them? Because, unlike others, unlike ourselves, they are most unselfish. Holy Mother said, "I am the mother of all." Sri Ramakrishna did not exactly express it this way but he said, he should have said ,Ï am the father of all" and Śrī Rāmakṛṣṇa bestowed his grace upon everybody who approached him unselfishly.

But it doesn't mean everyone is capable of receiving equally. Selfish persons are like people with a very small vessel. When these vessels approach the ocean, the ocean doesn't restrict and say, "You can take only so much water." But if selfishness makes a vessel very small, the capacity of that vessel to carry water becomes very small.

These universal characters — whether it is Śrī Ramakrishna, Holy Mother, Svāmi Vivekānanda, the direct disciples, Ramaṇa Maharṣi, or all the saints and sages produced in any religion — . Islam produced most marvelous saints through its esoteric, mystical sect — the ''Rahasya'' — called Sufism They have all become universal. They used to say ''Ahaṃ Brahmāsmi'' [अहम् ब्रह्मास्मि] in Ṣūfī language is equivalent to ''Anā'l-Ḥaqq'' — "I am Him, I am God." And many people have been butchered mercilessly without understanding what they really meant.
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== The Question of Vedic Authority ==

=== Shankaracharya's Challenge to the Pūrva Mīmāṃsakas ===
in this connection we have been enlightened by the commentary of Sri Shankaracharya that every word of the Veda; Veda means truth , Veda means knowledge, Veda means God himself .There is no difference between a human being and his knowledge .If the knowledge is selfish knowledge , he is called a demon and if his knowledge is unselfish, he is called a God. For a man is what his knowledge is. Let this knowledge come from books, from company, whatever be the instrument. But what a person believes, that is his knowledge. And if what he believes is selfish, he becomes a demon. But if what he believes in is unselfish, he becomes a God. So Prana has been praised. So Shankaracharya raises a question and tries to enlighten us — and in particular, the school of philosophers known as the '''Pūrva Mīmāṃsakas''', who hold certain peculiar beliefs. They believe in the Veda, but what they mean by Veda is that only certain teachings — specifically those which propel a person to action — are the real Veda. The rest, they say, should not be considered as authoritative Veda.

The central question then becomes: '''Is the entire Veda ''Pramana'' — authoritative — or not?'''

=== What Does "Authority" Mean? ===
Before going further, we must clarify what we mean by authority. Any truth must liberate us:

* Scientific truth liberates us from ignorance of scientific facts.
* Aesthetic knowledge liberates us from aesthetic ignorance.
* Culinary (cooking)knowledge must liberate us from culinary ignorance that is how some cooks become experts and very very popular and can really liberate us from the ignorance of cooking by saying, if you cook this way, you will relish it better and also digest the dish better etc.,
* Medical knowledge should liberate us from health problems, ideally.

So "this is the meaning of the word authority/ authoritative knowledge. So if Veda means knowledge, is it real knowledge or false knowledge or authoritative knowledge? Knowledge is authoritative when it helps us progress in life. And what is the progress in life? What biologists call evolution — we will overcome death, overcome every type of ignorance, overcome every type of misery or suffering. That is called ''Sat, Cit, Ānanda.''

Every sentence of the Vedanta, of the Veda, tells us: "Each soul is potentially divine." You are a soul — you are also potentially divine —it is a fact of life , but you will have to have that knowledge. Merely saying, "I am potentially divine," you remain potentially divine but practically ignorant.

So every being knows and unconsciously prays: "Let me become ''Sat'', let me become ''Cit'', let me become Ānanda" — not acquire Ānanda, but ''become'' Ānanda.we have seen this both in the Taittiriya Upanishad etc at the end of the Ananda Mimamsa.So the Upanishad inserts '''श्रोत्रियस्य चाकाम॑हत॒स्य [Srotryasya cha akamahatasya]''' What we have to understand here is that our existence is not borrowed existence — we ''are'' existence. We are not acquiring knowledge — we ''are'' knowledge. We are manifesting knowledge gradually through our actions experience. We are embodiment of Ananda. We are not seeking Ānanda — we ''are'' Ānanda. We are ''Ānanda-svarūpa'', but we have forgotten that fact.so first of all we have to manifest. we have to manifest our Ananda. so first we must remove our ignorance to manifest our own Ananda.

An analogy: a mirror is dirty, and the more we clean it, the more it shows us what we are. So every object reveals our existence, our knowledge, and our happiness. But we are not satisfied with limited existence, limited knowledge, limited happiness — and so this unconscious prayer springs up from within everybody. Why do we call it unconscious because not consciously but unknowingly what we are doing is to attain these three.

Even a mosquito, when you lift your hand to squash it, tries to run away. It is telling you: "Do not kill me. It has the knowledge that f you squash me, my existence will come to an end, my knowledge of you will come to an end, my bliss will come to an end." These three — ''Sat, Cit, Ānanda'' — are not three qualities but one's real nature expressed in three different ways. Expressions change but fact is I am Sacchidananda. I am God I want to become God I know unconsciously I am God. Otherwise, the prayer will never come out. So, now coming back to our discussion;
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== The Four Types of Vedic Sentences ==
Śaṅkarācārya raises the point: "O Purva Mīmāṃsaka, do you really accept the whole Veda as Pramana /Authority? This means the whole Veda can give us, liberate us from ignorance, from non-existence, from suffering or do you say only particular actions?" Because Shankara was a master of all these schools of Vedanta; Nyaya, Vyseshika etc. As you know all Indian schools of philosophy were divided into six schools of philosophy, i.e., Nyaya and Vaiseshika, Poorva Mimamsa and Uttara Mimamsa etc.— So these schools have their limitations. But as Man grew these limitations have been overcome and ultimately, they all merged into Vedanta. Now there is only Vedanta. but this Vedanta has been again divided into three classes,Dvaita, Visishta Advaita and Advaita". So why do we need to know about these earlier schools? For that, the answer that comes is, it is intellectually highly stimulating. Once we develop our intellect, we can enjoy things much better. Like I mentioned in my earlier classes, we progress from Vishayanda to Medhananda (intellectual happiness) which is a much much higher Ananda like From Manushya Ananda to Gandharva Ananda, Dev Gandharva Ananda. Then karma Devananda. Then Devananda, Indra Nanda ,Brihaspatirananda, Prajapatir Ananda Brahmananda. So, this is how we have to progress. That progress is called evolution. Otherwise simply physically evolving from an Amoeba to a human Body is not going to be of much help. Real evolution is from a lower Ananda to a higher Ananda. And these Anandas are not geographical locations but states of our mind As the mind becomes gradually purified, it rises itself from a lower chakra [''chakra means a state of consciousness''] to the next higher state of consciousness. Thus, it is described beautifully in the Tantras as the travel of Kundalini from a lower chakra to the Sahasrara through six stages. The Seventh Chakra is not a stage. But it is the ultimate goal, from Dvaita to Visishta Advaita to Advaita, Advaita is not a stage, but it is the Brahman, the final destination. The two, Dvaita and Visishta Advaita are the stages. So what we are dealing with is highly intellectually stimulating. The first point that Sankara raises objection is, O Purva Mimamsaka, do you believe in the Vedas? Certainly I am an Āstika, a believer in the Veda."

so, '''Vedas are classified into three parts''';

First part is the '''ritualistic portions'''

the second is the '''Upasanas''' or the mental contemplations. Contemplation itself means mental concentration only. &

then, '''Jnana Kanda''', that section dealing purely with vedantic sentences like Mahavakyas , like I am Brahman, you are Brahman, everything is Brahman and consciousness is Brahman etc.

So the first point that is raised is that you say that every part of the Veda is non-authoritative excepting only those parts which goad a person to action. So anything that is there in the Veda which doesn't propel , inspire or direct a person to do some action; They are called Árthavadas".

'''So according to the Purva-Mimamsakas the whole Veda is divided into'''

1)called the '''karma Kanda''' &

2) the rest is called the '''Arthavada''', it may be eulogies, it may be stories, it may be vedantic sentences. It may be sentences of truth, but they are all useless, unless they are somehow related to some action.

And in that connection, we have been tremendously enlightened by Shankaracharya course the Purva Mimamsakas have thought about it and as I said it is a development of mental capacity, thinking capacity. that We see so many things; there is a first time for seeing any object and we say, Ï see an object "and you will have to give it a name and that name till it becomes universally accepted, it becomes something. I see something. that becomes its name. until a second person comes and says, Ï see a second object of which I have first-hand experience and that is something. so, between these two somethings, things become muddled up. Therefore, we have made a convention, OK let us call this type of thing a tree. Let us call this type of thing a bird. Let us call this type of thing a worm. Let us call this type of things animal. Let us call this type of thing an insect. Let us call these types of things trees etc. Let us call these type of things Human Beings. Let us call these types of things a male or as female. Then let us call them, dangerous or harmless. Then let us call them good or evil, enjoyable, non-enjoyable. So, every object is called by a word, Rama, Krishna, Jesus, Buddha etc., but then we have the knowledge through these words. So, when I see a tree, I say, oh, this is a tree. When I see this tree. It is a Mango tree. When I see this Mango tree, this is a very good fruit bearing tree. When I see this, the fruits of this particular variety are extremely tasty nourishing, enjoyable etc. But then that by itself will not goad me to an action. So, words by themselves are pieces of Knowledge, but for us to be goaded into action, words by themselves do not suffice. For e.g., I am there, tree is there, two words are there. But they do not give me any sensibility in living. So, I will have to make it into a sentence. And every sentence requires a verb to connect different words into a meaningful order; we require a verb. Not only a verb, but there are also seven cases in grammar. So, the subject has to be connected with the object, so '''nominative case''', '''objective case''', '''instrumental case''', '''dative case''' etc., etc., These are called seven cases, in whichever language, consciously or unconsciously, we have to use them. But there must be that connection. And what makes a connection is generally called a verb. As I gave the example, Rama, Ravana. It makes no sense. But Rama kills Ravana. Now it makes sense. Rama kills Ravana with the help of an arrow. Rama kills Ravana in Sri Lanka. Rama kills Ravana in Sri Lanka for the good of the people. So, like that a verb should be there, a case should be there to connect all the words together to give a coherent meaning. And this is how we are using whenever we introduce each other or are being introduced to any object, I am so and so <nowiki>''</nowiki>am'" and you are so and so, so "'are"". I am and I am happy to meet you. There must be a verb. So, a verb always indicates something to do. A verb according to Purva-Mimamsaka must bring a person, goad a person, inspire a person to an action. Sankaracharya says I agree with you that words alone cannot make meaning in my life. I agree with you that sentence alone makes meaning, but I don't agree with you that every sentence with a verb should always goad a person to an action. For e.g., the Sunrise and the Sunset at this place is very beautiful. Now what is the action we are supposed to do. It is a statement of fact. So here is a good man. It is a statement of fact. It need not lead to any action. This Mango fruit is very tasty, very sweet, very highly flavorful and highly satisfactory. that is a sentence. but then it need not goad me. Ok That is fine, those who want to eat they eat. So, a statement of fact need not really goad one to action. So, if you say, this is a beautiful flower, it is an Arthavada[अर्थवाद]. It is a praise, but you don't accept it as a Veda, authority, but then it can lead.

So, there are certain sentences. there are four types of sentences according to Vedanta. they are '''''Vidhi, Nisheda , Bhootarthavada & Arthavada.'''''

According to Vedanta, all Vedic sentences can be classified into four types:

=== 1. Vidhi — Injunctions ===
''Vidhi'' means: "You must do this action." For example: "If you want to go to heaven, then you must satisfy the Gods — you must perform a special type of worship called ''Yajna. or'' sacrifice. here you must please Gods like Indra, Agni, Varuna etc., I offer this to Indra, I offer these to Varuna. I offer this to Agni. I offer this to Chandra. I offer this to Aditya, Surya or the Sun or Vishnu or Shiva etc., etc., Here, mantras are offered to Indra, Agni, Varuna, Chandra, Āditya, Visnu, Śiva, and so on.

Interestingly, the Pūrva Mīmāṃsakas — though they believe in the Vedas — do not believe in Gods. When asked who gives the result of the Yajna, they reply: the action itself, and the mantra itself, is powerful enough to give the result. Now Shankaracharya raises another question, supposing you did this action or you have done this yagna. the yagna is over but the result has not come. Because there is a peculiar rule that some actions give instantaneous result. For example, if you put your hand in boiling water, the result is instantaneous. You take marigold seed and sow it in the ground and pour a little water and protect it from too much of Sun. Within two three days, you will get a seedling. So, the result is not immediate but after two or three days. You study, go on attending the college, the school, university, the result will come only after you complete. You take up a job, then the result will come. You take up the seeds of a Banyan tree; even to sprout it may take six months. You are not sure until six months, whether the seeds are really alive or dead. And then when the seedling sprouts you know that the seed has become a seedling. And that seedling's effect can last for a very long time. So, the point is , some action can give instantaneous result some actions give delayed, in this very life you can see a Banyan tree, you can get a good job after so many years of hard study etc., But there are some actions, maybe you are not very rich. Maybe you are sharing whatever you have with a beggar, or you are donating your money unselfishly to some institution. So, as you believe you go on doing but you have never become rich you have never become famous. you may be practicing twelve to twenty hours a day your music lessons and then you may not get any name and fame. Of course you are learning music, but what happens after the death of your body? So, this was the question put, some actions do not bear fruit when you are alive. What happens then? So the Purva-Mimamsakas have a reply for that ready-made reply. They must have thought about it. They are great thinkers. Then he says No, every karma produces an unseen result. They use the technical term '''Apūrva''' —it means, result of an action. This '''Apūrva''' will not stop when the action comes to an end. As soon as the action is over it produces a result. It is unseen. when it is going to fructify nobody knows. It is called '''Apūrva''', the unseen result of an action that persists even after the action has ended, and which may bear fruit in the next life or in a life thereafter. So, that is their belief. So how does this '''Apūrva''' or the result of the action really produce result. is it conscious or is it unconscious. They cannot answer it but it gives fruit.

Śaṅkarācārya responds there must be someone who keeps an eye — like a factory manager who notes how many hours a person worked, how well or poorly they performed, He keeps a tab on all these persons and accordingly gives wages. So, there must be somebody and that somebody must be conscious. That conscious entity must be God. According to Hinduism, it is called Vidhivrata or what is called the Vidhi or God has written as a result of our actions done in the next life. There is somebody who is keeping track. So, God does exist.So this Vidhi, means, you must do actions. Then Sankara raises as I said all the Vedic sentences divided into four classes.

=== 2. So the second is called Arthavada ===
Praises, stories, illustrating passages. we have seen so many stories. We have seen Prana devata .it is a story how prana is devata and do you believe prana is a devata or not? No, I don't believe in it. It is just a useless sentence at best it will goad you into action. But we don't believe in it. They are not authoritative. But Shankaracharya it is authoritative. It is an Arthavada.

=== 3.Bhūtārthavāda — Statements of Fact ===
''Bhūtārthavāda'' refers to statements of facts,

It is a beautiful tree is a statement of fact. So "There is Svargaloka. There is Naraka Loka. There is heaven. There is hell. There are Gods. "These are statements of fact

According to the Purva Mīmāṃsaka, these are useless types of sentences —the only thing is if you want to go to heaven, there is a place called heaven. Acceptable only insofar as they motivate ritual action. But Śaṅkarācārya asks: how did you come to know that your ritual will take you to heaven in the first place? That knowledge is indicated in the Veda. If you want to go to Svargaloka, how do you know that such a world exists? You know it from the Veda's statements of fact. If you do certain wrong things, how do you know you will not go to hell which practically every religion practically believes in? For that the Purva Mimamsakas say the action itself, the Mantra itself has the power to make you a happy person or an unhappy person. Alright, so many actions do not bear fruit in this life. So, if somebody is extraordinarily evil, how do you explain that? Oh, he will have to suffer. but we don't see him suffering. If you open your eyes, you will see all evil people seem to be prospering and getting everything that they want, whereas honest people have to suffer in greater proportion. The result that they get is very little. So Sankara asks do you believe that there is a heaven and hell? He says, yes, I do believe. Wherefrom Sir, did you get this belief. Then, he cannot answer. Not only that, but you will also have to believe that if you want to go to heaven or hell, then death is meaningless. Death means fall of the body. that means the body has fallen, it has burned to ashes. That means you are not the physical body. Similarly, every thought dies and gives birth to a new thought. That means mentally also. What is mind? full of thoughts, so one thought is arising and another thought is dying and with the birth of a new thought the old thought is gone. That means with the birth of a new mind the old mind is gone. So physical body is dead. the mind also is dead, and you have no idea what your deep sleep is. And these are three states everyone is experiencing, whether a person is a philosopher or not. So, for that the Purva Mimamsaka cannot reply at all. So that is the understanding we have here. Now we go to another question that we have to ask. That means Shankaracharya says that the Vedas are describing the heavens and hells in graphic detail. Do you accept it as authoritative or you do not? Because the moment you start doing a yagna called Agnihotra in the hope of going to heaven, that means you have knowledge of heaven. Wherefrom did you get this knowledge?It is not the product of any action.It is a statement given in the Vedas called '''Bhootharthavada, t'''hat is statements of facts. Now the Purva Mimamsaka's mouth is firmly shut because if you say accepting rituals everything else is not authoritative, then these words heaven and hell are not authoritative and if they are not authoritative, your very action of performing a yagna becomes meaningless, it is a loss of labor, nothing else but that. That means you believe statements of facts that heaven exists, hell exists etc. and who lives in heaven? whoever lives in heaven is called god, not capital G but small g and whoever lives in hell is called a demon. So gods and demons do exist. and experience the result of their karmas. So, these are the statements in the Vedas. Do you believe it or not? Now he cant say I don't believe. He can't say because he is defeated. Because your very purpose of going to heaven is through this ritual. Suppose you go there do you have the same old body? or will you have a new body? I will have a new body. And will you have the same circumstances? Or improved circumstances? I will have of course what is called uninterrupted bliss. So, you are called a Deva. so, this devatas like Indra, Chandra, Mitra, Varuṇa, Agni, Aśvinī Kumāras, Āditya — all these must exist, because that is what the Veda says. He cannot answer otherwise. His mouth is firmly shut.

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== The Jñāna Kāṇḍa and Vedāntic Sentences ==

=== Then Sankaracharya speaks of the Mahavakyas ===
The Mahāvākyas
The Vedāntic sentences of the Jñāna Kāṇḍa are like:

* ''Tat tvam asi'' ['''तत् त्वम् असि''']— "You are That."
* ''Ahaṃ Brahmāsmi'' '''(अहं ब्रह्मास्मि)'''— "I am Brahman."
* These appear in the 3rd part of the Vedas called the '''Jnana Kanda'''

=== The Three Divisions of the Veda ===
I have divided the Vedas into three '''The orthodox people divide Vedas into only Karma Kanda and Jnana Kanda. But I have divided it into'''

# '''Karma Kāṇḍa''' — the ritualistic portion.
# '''Upāsanā Kāṇḍa''' — the contemplative portion, which serves as a bridge, converting physical ritual into mental ritual.
# '''Jñāna Kāṇḍa''' — the knowledge portion, containing the great Mahāvākyas.
# the vedas in karma kand though not specifically but overtly say that youconvert your physical ritual into mental ritualThat is called upasana kanda.That is available in the ritualistic portion itself. It is like a bridge taking a person across from the ritualistic portion the knowledge portion.
# so when once a person enters the knowledge part of it , then what happens? He learns about your true nature, you are atman and you are Brahman. Atman and brahman is one and the same
# "You are That."['''तत् त्वम् असि''']['''''Tat tvam asi]'''''
# "Everything is pure Brahman."'''सर्वं खल्विदं ब्रह्म [Sarvam Khalvidam Brahma]'''
# "Consciousness is Brahman-'''प्रज्ञानं ब्रह्म [Prajnanam Brahma]'''

These are statements about your true nature. You are Ātman — pure consciousness. And Atman and Brahman are one and the same. So if you do not believe in these sentences which the Vedas in the Jnana Kanda are full of and also in the contemplative sections these sentences are there and you will not be able to do even physical actions.

so in Vedas we find another type of sentences called '''Arthavada[अर्थवाद],'''; praises, stories. So prana is praised why? because he has become unselfish. He is unselfish. then he has become God. Not only has he become God, having become god through unselfishness, he helps the eye, the ear and other sense organs as well as the mind goads the inspires them to give up their selfishness. and they also can become gods.

As one gives up selfishness and manifests unselfishness, one progresses through progressively higher states of existence:

''Manuṣya Loka → Gandharva Loka → Deva Gandharva Loka → Karma Deva Loka → Deva Loka → Ājāna Jñāna Loka → Indra Loka → Bṛhaspati Loka → Prajāpati Loka → Brahma Loka → Brahman''

But Brahma Loka is also not the end. One will have to go to Brahman's Loka — not merely Brahma Loka.

'''so Sankara says the Vedas speak of Vidhi and Nishedha.'''
=== ''Niṣedha'' means: "Do not do this." Is it an action or not? ===
=== For example: "Do not tell a lie." ===
Shankaracharya questions: if you tell a lie, that is an action. But if you do ''not'' tell a lie — is that an action? Clearly it does not fall under the category of action — yet the Purva Mīmāṃsaka accepts it as authoritative. So Śaṅkarācārya says: just as you accept ''Vidhi'' as authoritative, you also accept ''Niṣedha''. If this is authority then what right do you have to say, other sentences are wrong. So, accept these. Then accept praises of God. Then Bhootarthavada, there is heaven and hell. Don't dismiss them because the very inspiration for you to do action is because of your belief that heaven exists hell exists higher Lokas exist, lower Lokas exist so unconsciously you are accepting the truth and that is what goads you to perform these actions and not only that, these gods keep an eye upon you. it is they who remember what you did what you did not do. what good you did what evil you did and then only accordingly they distribute your future experiences into happiness or suffering.

Finally the Vedas also tell us in jnana kanda Śaṅkarācārya says: the Vedas tell us in the Jñāna Kāṇḍa that you do not need to do any action. By simply ''knowing'' that you are God, you will get everything without doing anything — and that gives liberation. Knowing "I am Brahman" is not an action; it is a piece of knowledge. Whether liberation comes only through action or through this knowing I am Brahman. Because knowing I am Brahman is not an action . it is just a piece of knowledge. alone — this we will discuss in the 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!'''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.1.1-2 Lecture 11 on 28 February 2026

2026-06-22T04:25:22Z

Bhama:

== Opening Invocation ==
'''ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् । पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ॥'''

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum''

''Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

'''ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदम् । माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोत् ।'''

'''अनिराकरणमस्तु अनिराकरणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।'''

'''ॐ शान्तिः शान्तिः शान्तिः ॥'''

Oṁ āpyāyantu mamāṅgāni vāk prāṇaś cakṣuḥ śrotram atho balam indriyāṇi ca sarvāṇi । sarvaṁ brahmaupaniṣadam । mā'haṁ brahma nirākuryāṁ mā mā brahma nirākarot । anirākaraṇam astu anirākaraṇaṁ me'stu । tad ātmani nirate ya upaniṣatsu dharmās te mayi santu te mayi santu । Oṁ śāntiḥ śāntiḥ śāntiḥ ॥

(Simplified phonetic reading: Om aapyaayantu mamaangaani, vaak praanash-chakshuh shrotram-atho balam-indriyaani cha sarvaani; sarvam brahma-aupanishadam; maa-aham brahma niraakuryaam, maa maa brahma niraakarot; aniraakaranam astu, aniraakaranam me astu; tad-aatmani nirate ya upanishatsu dharmaas-te mayi santu te mayi santu; Om shaantih shaantih shaantih.)

Om — May my limbs, speech, vital force, eyes, ears, as also strength and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman, may not Brahman deny me, let there be no spurning of me by Brahman, let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me, who am engaged in the pursuit of the Self. May they repose in me, may they repose in me, may they repose in me. Om, peace, peace, peace be unto all.

= Brihadāraṇyaka Upaniṣad: Introduction to the First and Second Mantras =

== Overview of the Brihadāraṇyaka Upaniṣad ==
We have been studying the Brihadāraṇyaka Upaniṣad. Now we are going to enter into the first and second mantras.

As we discussed earlier, this Brihadāraṇyaka Upaniṣad has six chapters, and every two chapters are combined into one. The very first section is called ''Madhu Kāṇḍam'' or ''Upadeśa Kāṇḍam''. ''Kāṇḍam'' means a section dealing with real teaching — ''Ahaṃ Brahmāsmi''. The second part supports the same teaching with reasoning and rationality. That is the subject matter. It is also called ''Yājñavalkya Kāṇḍa'', ''Muni Kāṇḍa'', ''Upadeśa Kāṇḍa'' with ''Tarka'' — that is, ''Śruti'', ''Samatha'', ''Tarka''. The third two chapters, the third part, are called ''Khila Kāṇḍam'', which covers miscellaneous items, some of which are highly important.

As I mentioned earlier at the very beginning, we are not going to proceed mantra by mantra, but will take the very essence of it. That way we will not be confused. Otherwise, this is one of the biggest of the Upaniṣads, containing more than 640 mantras. To go through every one of them is neither necessary, nor need we waste time doing so. Essential points in the light of the teachings of Rāmakṛṣṇa, Holy Mother, and Swami Vivekānanda will be very useful.
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== Adhyāropa and Apavāda: The Vedāntic Methodology ==
Now this first chapter, according to the interpretation of Śaṅkarācārya, follows the Advaita Vedāntic methodology called ''Adhyāropa'' and ''Apavāda''.

=== What is Adhyāropa? ===
''Adhyāropa'' means accepting our present experience as it is. The scripture says: yes, you are right — what you are experiencing is real. But there are certain points you have to note down, and only then will you understand the nature of this world you are experiencing.

First of all, the world depends upon you. If you, the subject, are sleeping, in a coma, or unconscious, the whole universe disappears so far as you are concerned. Even though in our ordinary experience we say we depend upon the world, actually we can see that we shape the whole world. What does an artist do? He shapes whatever object — be it wood, be it stone — according to his own concept. He can bring out Rāma or he can bring out Rāvaṇāsura, depending upon his ''saṃskāras''. He can bring out Kṛṣṇa, he can bring out Kaṃsa.

A writer can express his own beautiful imaginations and manifest them in the form of beautiful language and literature. And earlier days, we used to study the literature of both the East and the West. Nowadays, I don't know whether they are doing it. And a poet or a musician — the limit is the sky, one's own imagination.

Consider our dreams. We can dream whatever we like. We think, most of the time by mistake, that a dream overwhelms us and that we are forced to experience the dream. But no. If a child is reading about gods and goddesses and is endowed with spiritual ''saṃskāras'', he will be dreaming of gods and goddesses like Nāgamahāśaya. But if somebody is interested in Superman or evil characters — and so many people are addicted to these evil characters because they want to be like that but don't have the capacity — they watch films and rule over the world in imagination. Similarly, a cricket fan's biggest heroes will be those who fetch the greatest number of runs. So everything depends upon our mind, and the mind is endowed with borrowed consciousness. The mind pays attention, and only that which it attends to is experienceable by us.

Second, the world is continuously changing. Third, it consists of three parts: form, name, and utility — ''Rūpa'', ''Nāma'', ''Karma''.

So what does the scripture tell fortunate souls who want to progress in spiritual life, who believe in the teachings of the scriptures, and who want to realize God? If the scriptures start by saying this world is unreal, we are likely to give up the world. But if the scriptures accept that it is true — not unreal, but ''Mithyā'' — that changes things. ''Mithyā'' means dependent, ever-changing, unreliable, and so forth. This is called ''Adhyāropa'': accepting it temporarily.

The scripture doesn't stop there. It goes on to ask: what do you want in this world? "I want money." Alright, do this — you will get money. Chant the name of Mahālakṣmī mantra, recite Śrī Sūktam or Kanakādhārastavam. Śrī Rāmakṛṣṇa said, and proved to the hilt, that every mantra in the scriptures — meaning the Vedas, Purāṇas, Tantras, and instructions of Gurus — is absolutely true. He proved it. When he used to perform ''pūjā'' and chant a particular mantra, for example the Agni Mantra ''Rām'', he would immediately see a wall of fire springing up and protecting him. When Rāmakṛṣṇa was young, he used to visit a crematorium called Bhuterkhali, and he used to carry a pot of rice, cooked rice. And then he said later on, the pot disappears in the mid-air, from our eyes, that means there are spirits, which accept them.

And now, what little original capacity we have, we are fast losing to the new AI, and that becomes our reality. . But, I can assure you, it is not going to be so for long, because human being, every human being is potentially divine, and there will be a lot of knocks, sticks, not always carrots. God will give those sticks to awaken us.

'''Kaṭha Upaniṣad Verse — "Arise! Awake!"'''

Devanagari:

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।

Transliteration (IAST):

uttiṣṭhata jāgrata prāpya varān nibodhata ।

Phonetic:

''uttishthata jaagrata praapya varaan-nibodhata.''

(Meaning: "Arise! Awake! Approach the great ones and learn!" — Kaṭha Upaniṣad 1.3.14).

You can have eternal existence, infinite knowledge, unbroken bliss — '''sat, chit, ananda''' (सत्, चित्, आनन्द), '''satyam, gnanam, anantam, brahma''' (सत्यं ज्ञानम् अनन्तं ब्रह्म) — by now, the student's mind has developed tremendous '''śraddhā''' (श्रद्धा), then, starts the second part of the scripture, which is called, '''Apavāda''' (अपवाद).

So, what I told you, that is true, only for that level of students, or when you are at that level, but now, you have crossed over, now, you yourself are longing for something higher, now, I will teach you — that is called, Apavāda (अपवाद).

=== What is Apavāda? ===
In a manner of speaking, the world is unreal. To prove that the world is insubstantial, unreliable, ever-changing, dangerous, and the cause of repeated births and repeated sufferings — that is the common view. But the scripture, through the Guru, teaches: that is only the middle way, valid when you are in the middle stage of your development. But later on you understand that everything is Brahman. This world is a ''Līlā'' — a divine play. Everybody, everything in this universe is only the infinite imagination of the infinite Brahman. What is suffering — that is also part of the ''Līlā''. What is happiness and bliss — that is also part of the ''Līlā''. That is the ''Apavāda''. ''Apavāda'' means negation: negation of your previous understanding of the world. First, the only reality has been understood as a changing, unreliable, insubstantial reality. That is then transformed into the understanding that everything is Brahman. And the final step is that everything is the ''Līlā'' of Brahman. This applies especially to the ''Jīvanmukta''.

What a beautiful way this is! First, like giving a child a real apple and saying "this is called apple, the spelling starts with A; this is beetroot, it starts with B; this is a carrot, and it starts with C" — like that, a person is helped to evolve both physically and spiritually, intellectually and spiritually.

Śrī Rāmakṛṣṇa illustrates this beautifully. So, there is a kind of sweet in Bengal, and the outside looks absolutely the same, but the inside can be filled with hard lentils, kalaidal, or it can be filled with coconut plus jaggery, or it can be filled up with what we call chana. Or the broken milk, which is called cheese, actually, in English language, but that's not a correct word. There is a vast difference between cheese, and then this paneer. What a delicious curry it makes, if it is done properly.
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== The Structure of the First Chapter: Upadeśa Kāṇḍa ==
In the very first chapter, as just mentioned, it is called ''Upadeśa Kāṇḍa'' or ''Madhu Kāṇḍa''. ''Upadeśa'' means teaching. Usually the word ''upadeśa'' means when a Guru initiates a disciple, that is called ''upadeśa''. But here, instead of just a mantra, he also gives explanation and teaching.

You should look upon your body as ''Brahmapurī''. You should look upon your mind also as ''Brahmapurī'', the ''Hṛdayākāśa''. It is the abode of the purest of the pure. Brahman, ''Jyotir Jyotiḥ'', resides within it. This is how you will have to slowly orient your thought: this body is a sacred temple. When one succeeds in thinking of oneself as a sacred temple, and Brahman is within, and "I am not different from that Brahman," slowly his understanding is also applied — first to the mother, then the father, then the teacher, then everybody else. Slow expansion.

As an example: first, Gopāla's Maa had the ''darśana'' of child Gopāla. And then, like a mad woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said:

'''ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।'''

Transliteration:

ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ।

Phonetic:

''ye yathaa maam prapadyante taams-tathaiva bhajaamy-aham.''

(Meaning: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom, teach him.")

So, Gopāla's mother, that is Gopāla, Krishna, Bālakṛṣṇa (बालकृष्ण), he started entering into Sri Ramakrishna's body, coming out. Several times he did this, until Gopāla's mother understood, my Gopāla and Sri Ramakrishna are not different. They are one and the same.

In fact, Gopāla's mother had first the vision of Sri Ramakrishna, then only Sri Ramakrishna transformed himself into a child Gopāla. So, that was the first teacher, '''Ācārya''' (आचार्य) had become Gopāla.

After a few days — that is, when the idea that Śrī Rāmakṛṣṇa and Kṛṣṇa are absolutely one became firm and unshakeable — Gopāla started doing exactly the same thing but with the other direct disciples of Śrī Rāmakṛṣṇa. Now she started understanding, because the first understanding made her understand the other facts very quickly, my Gopāla wants to teach me that I am Rakhal, I am Narendra, I am Tarak, and I am the other disciples. Like that, Gopāla entered into any number of disciples and devotees until she realized — but that also was a partial view and not complete realization.

And then after some weeks or months, there was a chariot festival, and then this lady had gone to attend that one, and she described graphically those who wish they can refer to the Sri Ramakrishna, the great master by Swami Sharadhananda. She said that day, I have universal vision of my Gopāla, everything, living, non-living, moving, non-moving, the priests, the audience, the chariot, the people who are pulling the chariot, the music makers, without exception, everybody was nothing but her Gopāla.

With that, her realization —

सर्वं खल्विदं ब्रह्म ।

Transliteration:

sarvaṁ khalv idaṁ brahma ।

Phonetic:

''sarvam khalv-idam brahma.''

(Meaning: "All this, verily, is Brahman.")

— was over. So, that is the purpose of Adhyāropa and Apavāda.
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== The Three Upāsanās of the First Chapter ==
So, as I mentioned, chapter 1, these two chapters combined are called '''Madhu Kāṇḍa''' (मधुकाण्ड), or it is also Upadeśa Kāṇḍa (उपदेशकाण्ड).

So, this first chapter contains the analysis of Adhyāropa. How do we know? Because in the following, in the first chapter, certain types of contemplations. Contemplation, about that I will speak. Even though I have spoken many times, every time we have to remember it until it sinks into the very bottom of our consciousness.

So, there is what is called very first beginning, an '''Upāsanā''' (उपासना) is mentioned. First, it is the contemplation on a horse. Second, it is a contemplation on '''Agni''' (अग्नि) or fire. Third, it is a contemplation on '''Prāṇa''' (प्राण).

So, '''Aśva''' (अश्व), '''Agni''' (अग्नि), and '''Prāṇa''' (प्राण). In this Upanishad, the chapters are known as '''Adhyāyas''' (अध्याय).

Very interesting word, this word Adhyāya. Adhyāya means, '''Adhyāpaka''' (अध्यापक) means teacher. '''Adhyayana''' (अध्ययन) is studying. So, it is Adhyayana means that which teaches what a person wants to learn.

And there are so, each chapter has several sections. Each section is called a '''Brāhmaṇa''' (ब्राह्मण). So, in the first three Brāhmaṇas of the first chapter, we see three meditations.

'''Aśva Upāsanā''' (अश्वोपासना), Upāsanā means contemplation. '''Agni Upāsanā''' (अग्न्युपासना), '''Prāṇa Upāsanā''' (प्राणोपासना). And then, it is not an ordinary Upāsanā. Let us see what does it mean. Upāsanā means contemplation.

So, the first Brāhmaṇa of the first chapter consists of two verses, and the second consists of seven. And both these first Brāhmaṇas, second Brāhmaṇas are devoted to the meditation on a horse. And the fire used in that particular ritual called '''Aśvamedha Yajña''' (अश्वमेधयज्ञ).
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== The Aśvamedha Yajña ==

=== Nature of the Sacrifice ===
The ''Aśvamedha Yajña'' is the highest of all Vedic rites. What does the person who successfully completes this ''Aśvamedha Yajña'' attain? He will go to ''Prajāpati Loka'', ''Virāṭ Loka'', ''Brahma Loka''. But this sacrifice involves a tremendous amount of money, time, power, and intelligence. Briefly: the best horse available in the kingdom is chosen and set free to roam all over the world. Of course, people accompany and attend to it, and when it returns it is worshipped, for it has become the most sacred of animals.

The purpose is twofold. The first purpose is that whichever kingdom the horse enters, the king who is performing the sacrifice must subdue its ruler. If he cannot, he cannot perform the ''Aśvamedha Yajña''. That is why only a powerful ''Kṣatriya'' king can truly perform it, and the best soldiers with the best commander-in-chief are sent to defend the horse's passage. Even Rāma had done this.

=== The Story of Lava and Kuśa ===
And then, Aśva came to a forest where this Muni, '''Vālmīki''' (वाल्मीकि), was residing. Rama had asked Sita. He had, what is called, outcast her. She had to leave the kingdom, and she took shelter. She was pregnant. And Lakshmana, who was devoted to Mother Sita, was asked to take her far away from Ayodhya. So, he was shedding tears, but he had to obey Rama. Then, he brought her to Vālmīki Ṛṣi, where she gave birth.

Vālmīki Ṛṣi, who wrote this Vālmīki Rāmāyaṇa (वाल्मीकि रामायण). He became like a grandfather. He adopted Sita as his own daughter. And, with the utmost tenderness, he looked after her, and she gave birth to twins, '''Lava''' (लव) and '''Kuśa''' (कुश). The story is marvelous, very purifying.

So, Vālmīki not only was a poet, he was also an expert, archer. He taught the best. And then, these two children grew very proud. And then, one day they saw this horse sent by, they did not know, his own father Rama. And then, Hanuman was supposed to be the commander in ship.

And nobody can defeat Hanuman, because he is called '''Mukhyaprāṇa''' (मुख्यप्राण). Nobody can defeat Prāṇa, because if you fight with Prāṇa, Prāṇa will leave you. Then, you will be a dead person.

But here ''Mukhya Prāṇa'' means the best teacher of ''Brahma Vidyā''.

How do we know this? Because of the symbolism in the South Indian version: Sītā was the individual soul, fallen into the net of Mahamaya called Rāvaṇāsura. Rāma sent Hanumān to rescue her. He crosses the ocean — the ocean of ''Saṃsāra'', ''Māyā'' — and gives his ''Upadeśa'': "Rāma is concerned about you. He will soon come and rescue you. God will bless you very soon, and you will be free from ''saṃsāra bandhanam''." That was the message. That is why Hanumān is called ''Mukhya Prāṇa'' — the greatest ''Brahma Jñānī'', the foremost Guru. So Hanumān liberated Sītā, who in this version is compared to a bound soul. We have to understand the symbolism. The ''Yoga Vāsiṣṭha Rāmāyaṇa'' and the ''Adhyātma Rāmāyaṇa'' are variations of the same meaning.

So Hanumān was the commander-in-chief, but he knew everything — where Sītā was living and where Lava and Kuśa were. These two caught hold of the horse and bound it, and Hanumān was bound to fight with Lava and Kuśa. They were already experts, as good as Rāma himself. They kept taking their mother Sītā's name, for they had the greatest faith: "If my mother's grace falls upon me — she is the divine mother — we can conquer, we can overcome anybody." And Hanumān had to give in.

Then Hanumān was bound, and the horse was brought before Sītā. She saw Hanumān, laughed, and released him, and introduced him to Lava and Kuśa. There is also a funny version. In Bengali there is a song about it. Hanumān is unconquerable — nobody can conquer him, for he is a ''Brahma Jñānī''. Who can conquer a Guru? Impossible. But he allowed himself, indulgingly like a grandfather, to be defeated by his grandchildren in play. And since he had "been defeated," he had to carry them around — that was the bet. The children, not knowing, climbed onto his shoulders and used him like a horse. Anyway, a poet composed a song: "If I had not voluntarily allowed myself to be conquered by you, could anyone have conquered me? It is impossible." That means nobody can go beyond the Guru. Guru is Brahmā, Guru is Viṣṇu, Guru is Maheśvara. Who can cross God himself?

But every devotee should be happy to fight with God. Rāmaprasāda also composed a song: "I will take you to court, O Mother! You are not giving me my inheritance. And I will call my father as a witness that this property belongs to me. I have come of age, and you will have to yield. And if you don't yield, I will catch hold of your lotus feet and go on crying, 'Mā, Mā,' until you have no option but to give me what I want." Beautiful ''bhajans'' of this meaning have been composed by quite a number of ''bhajan'' makers.

=== The Conclusion of the Sacrifice and Its Fruits ===
Returning to our main point: the performance of the ''Aśvamedha Yajña'' demands that the king be powerful, intelligent, endowed with great resources, and it may take several years until the horse returns. When the horse finally returns, it is sacrificed and its ''medha'' — the consecrated substance — is partaken by those who conduct the ritual, including the king. Such a person, if he successfully accomplishes this ''Aśvamedha Yajña'', is promised by scripture that he will go to ''Brahma Loka''.
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== The Symbolic Meditation: Aśva Upāsanā ==
Now we must understand something very important. There are many people who want to go to ''Brahma Loka'', but very few — including Brāhmaṇas — can afford to perform this sacrifice. What should they do?

What they should do is mentally perform exactly the same thing that the ''Kṣatriya'' king does — not conquering other kingdoms, but simply contemplating on the horse. This is called contemplation, ''Dhyāna Mantra''. Whoever is not a powerful, intelligent, and wealthy ''Kṣatriya'' — any Brāhmaṇa, any other ''Kṣatriya'', or person of any caste who has the capacity of mind — can do it.

The horse, however, is to be contemplated as ''Virāṭ'' — as ''Hiraṇyagarbha'', as Brahmā. Every part of the horse is described in this Upaniṣad, and every part is compared to one part of this universe. Not only powerful kings, but others as well can obtain the same result through this symbolic meditation, in which the different parts of the sacrificial horse are to be regarded as the different parts of the creator Prajāpati's body.

Now what do they attain? Whether it is the ''Kṣatriya'' who actually performs the ''Aśvamedha Yajña'', or others who do this ''Aśva Upāsanā'' as ''Virāṭ Upāsanā'', as ''Hiraṇyagarbha Upāsanā'', as ''Brahma Upāsanā'' — the result is that all of them without exception go to ''Brahma Loka''.
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== The Nature of Brahma Loka ==
''Brahma Loka'' is the most exalted plane in this entire creation. Brahmā is the presiding deity, and this world is the manifestation of that Brahmā alone. What is the speciality of this ''Brahma Loka''? Any inhabitant of ''Brahma Loka'' is conscious of his individuality, and at the same time knows his identity with all created beings. Who is Brahmā? He who identifies himself with all creation is called Brahmā. But at the same time, he doesn't say "I am ''Parabrahman'', the Supreme Brahman." Rather: "I am an individual, but the whole universe is my individuality."

Can we understand this? Yes. Every day we go to our ''Svapna Loka''. The waker "I," after the waking state comes the dream state, becomes the entire universe created in imagination. But at the same time, even in the dream we are highly conscious of our individuality. We are not conscious in the dream that we are every object in the dream world — for that we have to wake up, come to this waking world, and recollect: "Oh! I became the tree. I became the tiger. I became my neighbours. I became my friend. I became my enemy. And I gave myself a great present in the form of somebody else. And I also robbed myself." Whatever happens in the dream state — upon waking up we see that I, the one waker alone, created everything.

The condition of ''Brahma Loka'' is similar, but far greater. The denizen of ''Brahma Loka'' knows much better than the ordinary waker that the entire created world is himself. But because ''Loka'' means limitation, he knows he is also an individual. Only when he attains to Brahman will that individuality be totally dissolved. Until that time, he knows: "This entire creation is me and nothing else."

And even this gives such happiness. The more expansive one becomes, the more identification there is, the greater will be one's happiness. Let me give an example to help imagine it. Picture a householder — perhaps 100 years ago — who has several fields and is a good person, an intelligent and expert cultivator. He has married a devout wife and has five or six children, all sons, all married, all staying in the same house as a joint family; every person—husbands, wives, and their children — very good, loving, helping each other. They consider the entire joint family as "me." Just imagine, and then you can understand what the person in ''Brahma Loka'' feels. How happy from one, of course, from one point of view. There can be what is called too many rains, too less rains. That is a different issue. I am only giving a positive picture.

This person knows I am an individual. I have got this great family. But they are all my children, my grandchildren. And they are all extremely good. And they are leading the footsteps of me. And everywhere people praise, if at all there should be any joint family, it should be like that.

This citizen of ''Brahma Loka'' identifies himself with this entire universe. What happens? He doesn't see the defects. He doesn't see the wickedness. He doesn't see the suffering. Because what does he see? Just as a person with a very beautiful dream would like to recollect that dream as many times as possible and re-enjoy it — like that, for this person there is no birth, there is no death. It is a beautiful, marvellous drama taking place.

This is how we gain a glimpse of what ''Brahma Loka'' is. Once a person attains to this state, he experiences the highest happiness possible in this dualistic world. Then what happens? One who knows, "I am in ''Brahma Loka'', in fact I have become one with Brahmā by contemplating on him — I identified myself with Brahmā, and that is called the ''Brahma Loka'' experience" — for this person there is no neighbor, no friend, no enemy in any conventional sense. In ''Brahma Loka'', I am Brahmā. That is called ''Brahma Loka''. A person who reaches ''Indra Loka'', I am Indra. I am Prajāpati. I am Bṛhaspati. We have to understand that particular fact.
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== Beyond Brahma Loka: The Longing for Brahman ==
So one who knows this — then his eyes open further and he sees: even this ''Brahma Loka'' is perishable. Maybe for a long time and an extraordinarily great quantum of happiness is experienced here. But as soon as the result of the ''Karma'' comes to an end, he has to again come back and earn that ''puṇyam'' again. Like a person who stays in a first-class hotel, enjoys everything, and then comes back, and has to earn once more if he wants to stay in that hotel again.

Like that, he understands: all these rites, all these ''upāsanās'' where the distinction between the worshipper and the deity is admitted — a person who has done these must eventually become eager for the knowledge of Brahman, which alone enables one to attain freedom and immortality.
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== The Six Benefits of Upāsanā ==
Before we go into the text, we have to understand and remind ourselves of what results we attain if we can hone and perfect the art of contemplation.

Like first-class students: first, concentration — undeviating concentration. Second, unmitigated, extraordinarily positive, great spiritual imagination. What do you think Śrī Rāmakṛṣṇa was doing when he was meditating upon the Divine Mother? He was exercising his imagination — not meditating upon a stone-like figure made of basalt that he used to worship, but a living imagination.

Third, in contemplation — ''upāsanā'' — a lower object is replaced with a higher object. Example: the ''Śiva Liṅga'' with Śiva, ''Śālagrāma'' with Viṣṇu, and the symbol of the cross with Jesus Christ, etc.

Fourth, what happens in this ''upāsanā'' is the separation of everything from "I," the pure consciousness. Pure consciousness alone is everything, and everything derives from this consciousness. First the mind borrows it, then it lends it to the sense organs. This happens to all living creatures in this world. And according to Advaita Vedānta, even the non-living creatures are manifestations of ''Sat'', ''Cit'', and ''Ānanda'' — only they are not aware that they exist. They exist, but they are not aware that we exist. They are not aware that we are ''Ānanda Svarūpas''. Only living beings experience it, and when that experience comes to an end, it is called unhappiness. Then comes again the attempt to become one with happiness. That is how it continues.

So: separation of everything from "I," which is pure consciousness. Then that "I," now pure consciousness, should be united — this individual consciousness should be united with the universal consciousness. That is, instead of saying "I am so-and-so," I am Brahman. Or if we start slowly: I am Kālī, I am Śiva, I am Viṣṇu — slowly, slowly. Or if we cannot understand even that, we say: I am ''Annamaya Brahma'', I am ''Prāṇamaya Brahma'', I am ''Manomaya Brahma'', I am ''Vijñānamaya Brahma'', I am ''Ānandamaya Brahma'' — slowly ascending, but always identifying with the larger whole. That is the purpose of ''upāsanā''.

And lastly, this is called expansiveness of mind — ''Citta Vaiśālyatā''. Gradually, on one side I give up my limitedness, and I start identifying with the universal. These are the six benefits of ''upāsanā''.
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== Summary: The Three Brahmanas and Their Purpose ==
So this first ''Brāhmaṇa'' is called ''Aśvamedha Brāhmaṇa''. In fact, the first, second, and third ''Brāhmaṇas'' of the first chapter all speak of these ''upāsanās''. We must remember: this is called ''Adhyāropa Prakaraṇa'', because ''Sṛṣṭi'' — creation — is vividly described here.

As I mentioned, this description is meant for a purpose: the Guru does not want to deny our experience that this universe is real. But it is an effect. An effect is always limited from the cause. The cause is unlimited; the effect is limited. So you will be more happy if you expand yourself into the cause. Find out the cause of this universe. Who is that? Brahmā. Find out the cause of Brahmā. Then it becomes Brahman. That is the purpose.

So there are three ''upāsanās'' in these first three ''Brāhmaṇas'': ''Aśva'', ''Agni'', and ''Prāṇa''. We will talk about this in our next class.

== Closing Prayer ==
'''ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।'''

'''पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ॥'''

Transliteration :

Oṁ jananīṁ śāradāṁ devīṁ rāmakṛṣṇaṁ jagad-gurum । pāda-padme tayoḥ śritvā praṇamāmi muhur-muhuḥ ॥

Phonetic:

''Om jananeem shaaradaam deveem raamakrishnam jagad-gurum; paada-padme tayoh shritvaa pranamaami muhur-muhuh.''

May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with '''Bhakti''' (भक्ति).

'''Jai Ramakrishna!'''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.1 Lecture 10 on 22 February 2026

2026-06-22T04:24:59Z

Bhama:

= Bṛhadāraṇyaka Upaniṣad: An Introduction to the Madhukāṇḍa and Aśvamedha Upāsanā =

== Opening Invocation ==
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते ।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

''Om Pūrṇamadaḥ Pūrṇamidam Pūrṇāt Pūrṇamudacyate''

''Pūrṇasya Pūrṇamādāya Pūrṇamevāvaśiṣhyate''

''Om Śānti Śānti Śānti''

'''OM'''

That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.
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== The Śānti Pāṭha as Mahāvākya ==
So we are studying the Bṛhadāraṇyaka Upaniṣad. And as we said, the Śānti Pāṭha is a very special Śānti Pāṭha — it is a Mahāvākya. We discussed about that. Then the next point of information: this ''pūrṇamadaḥ'' doesn't occur at the beginning of the Bṛhadāraṇyaka, but it only comes at the beginning of the fifth chapter. But Śaṅkarācārya had given a brilliant commentary. What is the essence of that? That everything is Brahman — that and this, that Brahman and this Brahman. These are divisions made by us, the Jīvātmās, from the viewpoint of Avidyā. Really speaking, there is no "that" and "this." In infinity, this and that, here and there, above and below, small and big — do not exist. Infinite means just one single nature. That is called Brahman. We, of course, cannot think about it ('''अवाङ्मनसगोचरन्)''', but we are to meditate upon it — considering that every effect is none other than the cause, albeit with three modifications: Nāma, Rūpa, and Karma — in other words, form, name, and a utility.

When Brahman is looked at with this division — which Swami Vivekananda said - time, space, and causation — then it appears to be different from Brahman. That is what we call this universe. This universe includes all of us. But this universe is again subdivided into that which is consciousness, and that which is also called the subject, and in opposition to that, everything else is an object. Object and the cognition of an object, totally depends upon the subject alone. That is why, when we go into deep sleep, the whole universe disappears — because the cognizing subject, the cognizer, the pure consciousness, is not non-existent, but it is not associated with mind and body. That is why this universe doesn't exist, second doesn't exist.
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== The Three-Part Division of the Bṛhadāraṇyaka Upaniṣad ==
Then we also have given a brief introduction that the Bṛhadāraṇyaka Upaniṣad has been divided into three parts. The first part is called the Madhukāṇḍa. This Madhukāṇḍa consists of two very special methodologies called Adhyāropa and Apavāda. Adhyāropa means accepting that this world exists, it is real, but there is so much of variation in this world. One must strive to rise from the lowest to the highest. For that purpose, the scripture prescribes first rituals, afterwards contemplations called Upāsanās, and afterwards entering into the second part of the Veda called Jñānakāṇḍa. So first Karmakāṇḍa, then Upāsanākāṇḍa, then Jñānakāṇḍa.
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== The Principle Behind the Upāsanākāṇḍa ==
And this Upāsanākāṇḍa is nothing but internalizing — doing everything in the mind. Whatever we have been doing externally, now we must do it internally. And there is a great psychological principle involved here. What is that principle? Just before I go further, I will give you an example first. When we go into that state called dreaming, whatever thought comes, it becomes real. If I can really think I have gone to Kailāsa, or Vaikuṇṭha, or paradise, or hell — I will be there instantaneously. There is no gap between thought and experience. So the purpose of the Upāsanākāṇḍa is slowly to train our mind that we are in higher Lokas, even in the highest Loka, but finally in Brahman. The mind has to be trained. Really speaking, the mind of course cannot enter into Brahman, but it can think of various higher experiences. And higher experience means higher Ānanda, higher joy. So there is nothing higher in this dualistic world. In the dualistic state of happiness, the highest such happiness is called Brahmaloka — that is the limit. After that, it is only not Brahmalokananda, but Brahmānanda. That is also called Kośānanda — Ānandamayakośa.
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== The Scripture's Gradual Method of Teaching ==
So the purpose of the scripture is to take the hand of the baby and slowly guide him so that he can progress step by step. The first step, of course, which has infinite variations, is called Karmakāṇḍa — purely ritualistic sections, and it is mostly external. Then slowly the scripture introduces partly external rituals and partly contemplations. That is why in our pūjā — I explained earlier — every pūjā can be divided into four parts.The first part is purification, called Śuddhi.

The second part is called Nyāsa — slowly getting rid of our egotism by saying: this is not my hand, this is your hand; this is not my mind, this is your mind; this is not my individuality, this is your individuality. This is called Nyāsa. Nyāsa means transferring my ownership to God. That is the second part.

And then we sit and do the third part, which is called mental worship. In mental worship, in contrast to external worship, we can imagine the best things possible. You can bring the lotus or the lily from the Himalayas — after all, it is a thought, it is an imagination. The freshest flower you can pluck from French gardens — the most beautiful, the most fragrant rose, any number of roses — and offer it at the feet of the Lord. The best food, the best fragrance, the best music, the best smell — everything the best. Mind has no limitation to its imagination. So that is where we have to train the mind. And then slowly, when the mind becomes capable of focussing, concentrating, identifying — then we do not require anymore these external rituals. Just like a child does not require a wax apple, a wax bee, etc. — once he learns what it is, once he understands what it is, this is an apple and this is a bird and this is a cat, then he does not need it anymore. The very word conveys its meaning. That is called Upāsanā. And this Upāsanā has several benefits, which I will discuss very shortly.

And then after that, the person becomes completely fit to enter into the last spiritual stage. For that he has to approach a Guru. For that matter, for everything we have to approach a Guru from the very beginning. Then God comes in the form of the Guru and takes the disciple slowly. But he must be a fit person — that is called Adhikārī. ''Sādhana-catuṣṭaya-sampannaḥ'' — endowed with the fourfold qualifications. And then the Guru tells the highest truth first, asks us to meditate, get rid of all our doubts, and then transform our life by identifying ourselves with the highest reality. This is the process.
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== The Universal Pattern of Scripture ==
Every scripture practically starts only with external rituals — and in the rituals, do this and do not do that; you must perform this, you must never do these things. Do's and don'ts. And slowly the promised result is experienced. With each such experience verified, our faith in the scripture grows. Our faith in the Guru also grows — because scripture is nothing but Guru only— and the he is someone who also had followed the same pathway and has reached the goal, or is far ahead of us.
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== Adhyāropa and Apavāda: The Two-Fold Process of Advaita Vedānta ==
So this is how scripture works. For that purpose, this Advaita Vedānta specially had designed and formulated a special process — and it is called Adhyāropa and Apavāda. What is Adhyāropa? Whatever we are experiencing at this present moment, and we are going to experience it for a long time to come — including Brahmaloka experience — it is all superimposition. Simply what it means is: it falls under the name of universe, cause and effect, duality — purely called Avidyā, ignorance. And slowly guiding us to recognize this fact — that is Adhyāropa.

Then the teacher says: now we have to get rid of this superstition. That is called Apavāda — removal of this ignorance. That is when the Guru initiates, and the process takes place through three steps: Śravaṇa, Manana, and Nididhyāsana.

Why are we talking about Adhyāropa and Apavāda? Because the first chapter, which is called Madhukāṇḍa, speaks about Adhyāropa, and the second chapter speaks about Apavāda. And this first chapter is also called Upadeśakāṇḍa. Kāṇḍa means chapter. So what is Upadeśa? That you are Brahman. But first you are a devotee, you are a believer, you are an āstika. And then you go on obeying the scripture through your experience. As you grow, your concept of — both yourself and of the world and of God — grow together.
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== The Progression of Happiness Toward Brahman ==
And then slowly the teacher takes the student along. Yes, the lower state is also real — but there is a higher state, which is much more real. The more real, the more happiness comes. More reality, more happiness. Higher world, more happiness. Highest world, most happiness. Nothing can surpass that happiness of the highest world, which in other words is called Brahma-loka-ananda . Still it is a loka — still it is under ignorance.

But Śrī Rāmakṛṣṇa says there is a vast difference between Avidyāmāyā and Vidyāmāyā. Brahmaloka falls under Vidyāmāyā — and that Vidyāmāyā helps us to transcend even that Brahma-loka-ananda by negating — "I thought this was the highest, now I realize it is not" — ''Neti, neti,'' Not this, not this.
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== The Manifest and Un-manifest Worlds ==
And again, for this facility of easier understanding, the scripture divides this world into a manifest world and the un-manifest world. What is manifested is called the effect, and what is non-manifest is called the cause, the seed. I gave the example of the seed. And everything — every object that we experience in this world — consists of three things: a form, a name to distinguish it from others, and every object fulfils a particular prayojana, utility. A small pot to store small things, a bigger pot for storing more number of things. So ,whatever we experience through our five sense organs, that is called ''vyākṛtaprapañcam'', the manifest world. And every object in this manifest world has a name, has a form, and has a utility. But these are all called effects. And an effect is called an effect only in relationship with its un-manifest cause. So ''vyākṛta'', ''avyākṛta'' — manifest and un-manifest. But both of them fall under only the creation, which is called Avidya.
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== Sādhanaprapañca and Sādhyaprapañca ==
Then the world is also divided, from another viewpoint, into Sādhanaprapañca and Sādhyaprapañca. We all have desires — I have to eat food, I have to drink water, I have to take rest — so my desires have to be fulfilled. And there are desires, objects to be attained, objects to be experienced — then we get pleasure, joy, happiness, etc. But in order to fulfil our desires, we also have to fulfil certain conditions — and that is called Sādhyaprapañca. So, Sādhana means striving to achieve something, and Sādhya means what is desirable, which we think will give us, help us experience more happiness. Nobody wants to experience pain. So that is Sādhyaprapañca. Even the greatest ascetics — which are galore, many, in every religion — they undergo the hardest suffering, but voluntarily. But that is only a payment — that is called Sādhanaprapañca. It is only spiritual practice. The purpose is to become spiritual, to become godly, to know that I am Brahman. So, the whole world is divided into that something which needs to be attained, and the means of attaining that one. So, the desired goal is called Sādhya, and the means to that is called Sādhana.
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== The Structure of the Bṛhadāraṇyaka Upaniṣad: Chapters and Sections ==
In this Upaniṣad — the Bṛhadāraṇyaka Upaniṣad — every chapter is called an Adhyāya, and the sections that follow in every chapter, are for some reason called Brāhmaṇas. All these we have seen. So in the first three Brāhmaṇas — that is, the first three sections of the first chapter — we are introduced to three types of meditations, or rather, meditation on three objects. What are they? The first object is called Aśvopāsanā — meditation on a horse. The second is called Agniopāsanā — meditation on Agni Devatā. The third is called Prāṇopāsanā — meditation on Prāṇa Devatā.

Now we have to stop and think: a horse is to be contemplated, fire is to be contemplated, Prāṇa is to be contemplated. How are they to be contemplated? That this is not a horse, but this is — Hiraṇyagarbha. This is not Agni or fire — this is also — Hiraṇyagarbha. This is not Prāṇa — this is also — Hiraṇyagarbha. So what does it mean? It means: I am not this particular individual. In reality, I am that Hiraṇyagarbha only. This is the first step that is adopted in this Bṛhadāraṇyaka Upaniṣad.
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== The Purpose of Upāsanā: We Become What We Contemplate ==
What is the purpose? Upāsanā — we have to remember. What is Upāsanā? Upāsanā in the English language is merely translated as — contemplation. And what a person thinks, in course of time he becomes that. If a person thinks of a bad quality, he becomes that bad quality. So a person, by meditating on evil, becomes an evil person. The quality called evilness, doesn't remain separate from him —that is the magic of the mind — we become one with that object. Just as the moment you think, "This is a tree" — your thought , and the object outside called a tree — become inseparable. Similarly, if I can think, "I am seeing this Hiraṇyagarbha" — I become Hiraṇyagarbha. But that thought has to be sustained; otherwise other thoughts will come. One flash: I am Hiraṇyagarbha. Another flash: I am a donkey. Another flash: I am a book. In fact, many of us do not realize — if I am thinking of a book, I have become a book; if I am thinking of a tree — I have become a tree for the time being. And if I have to think I am me, we have to think of me — that means we should stop thinking of any other object. So whatever we think we are, that we become. So — 'ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्' — Bhagavān says this great psychological fact.
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== Why the Upaniṣad Begins With Upāsanās Rather Than Brahmavidyā ==
So, the first parts of this first chapter ,contain these Upāsanās. Naturally, the first question that comes to our mind is: when the Upaniṣad is supposed to teach us about the highest reality called Brahman, why is it talking about, you see — the Upaniṣad is not a fool. The Upaniṣad here means the teacher, the Ṛṣi who is teaching to his students — and he is not a fool. He may be having several students. The mental level of one student may be very low, another student may be much higher, and another student — a first-class first, like Yājñavalkya himself. So a real teacher must come down to the level of his student's capability of receiving, and give him what he is capable of receiving. Rāmakṛṣṇa says: 'a mother cooks the same curry, but she cooks it in different ways — very thin soup is given to the baby, because that is the capacity of the digestive power of the baby'. Similarly, a Guru also gives the same curry — the same teaching — but in different ways. And once the baby starts growing, like the student starts understanding better, then higher and higher levels of the same truth — the same Satyam — but given in different dosages. So slowly, from the terrible dilution, slowly and slowly, the dilution becomes less, until the highest truth, when the student is ready, will be given to that person.
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== Overview of the First Chapter's Upāsanās ==
So let us see some details of this Upāsanā. We start chapter one, and this contains six sections. The first section contains two verses, and the second Brāhmaṇa consisting of seven. Both these —first section and second section — consisting of two plus seven, nine mantras — are devoted to the meditation on the horse and the fire ,used in the horse sacrifice. This horse sacrifice is called Aśvamedha Yajña, and this is the highest — considered to be the greatest ritual, the greatest Vedic ritual, rites. What happens if any person performs this one — it confers upon that person, upon the one who performs this sacrifice, that is why it is called Yajña. Yajña means sacrifice and one who performs sacrifice is called the sacrificer. So whoever performs this correctly, as a result of that performance, he attains — Brahmaloka, or Hiraṇyagarbha-loka, or Prajāpati-loka, which is the highest possible dualistic happiness.
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== The Brahma Yajña and the Vision of Universal Brahman ==
But there is something very special about this Aśvamedha-Yajña. There are so many Yajñas are there. For example, all of us are entitled and advised to perform what is called Brahmārpaṇa-Yajña. Before eating anything, you utter that mantra: (ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् | - the first line of Gita 4.24 shloka) — the food is Brahman; the fire with which the food is cooked is also Brahman; the vessel in which it is kept is also Brahman; and the spoon or the hand which brings that food to the mouth is also Brahman; and the person, to whom it is offered is also Brahman; and the fire, that digests this food is called Vaiśvānara Agni — that is also Brahman. So the giver of the food, the cooker of the food, and the digester of the food — everything is Brahman. That is why it is called Brahma-Yajña — looking upon everything as Brahman.

And if somebody really can do it — the example of food, or reciting this ''Brahmārpaṇam'' just before the food, is not really Brahmārpaṇam. Any act that we do , including ( note: these are some of activities mentioned in the 2nd line of Gita 5.8 -'पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् || , and in the 1st line of Gita 5.9 -'प्रलपन्विसृजन्गृह्ण्न्नुन्मिषन्निमिषन्नपि |) — ''aśhnan (eating); śhvasan (breathing); gachchhan (moving); pralapan (talking); nimiṣhan (closing the eyes); unmiṣhan (opening the eyes);'' — whether we are breathing in, breathing out, eating, walking, seeing, hearing, touching, tasting — every action that we do through our five sense organs of knowledge, through the five sense organs of action, and through the mind — eleven : five of action, five of knowledge, plus the mind — through any one of these eleven, whatever we do, we will have to think: it is God who is breathing, it is God, whom God is breathing, it is God who is coming, appearing in the form of the food, etc.

I gave you also several times, just to remind: Annapūrṇā — means food; it is not that — there is a person called Annapūrṇā, she has plenty of food, ''annam'', and she gives us food. No , she comes in the form of the food to sustain us. Gaṅgā Devī is not that a Devatā giving us water — she comes in the form of water and then she sustains us. Agni Devatā comes in the form of the required warmth, the required fire. For our physical body, it comes like homeostasis, but for digesting the food, the same fire has to come in the form of— everything has to be digested, that is the digestive fire — that is called Vaiśvānara Agni. Therefore, different manifestations of that Agni sustain every creater, created being, every creature.

So God is creating, God is the created, God is the food, God is eaten, God is the eater — there is no division called subject and object. The subject becomes subject to one object, and that object becomes subject to another object. For example, when I am looking at you, I am the subject, you are the object. When you are looking at me, you are the subject and I am the object. There is no such hard and fast rule that - one is the only subject and everything else is object. No — it is the same Kṣetrajña, pure consciousness, which, having assumed one form, appears as the subject, the experiencer, and also comes in another form, as the object.
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== The Dream Analogy: Subject and Object Are One ==
The example is the dream. You are the waker, and you are the only waker in your dream — there is nobody else coming and dreaming for you. So you, the waker-consciousness, divide yourself into — yourself as the individual in your dream, and also yourself as the objects: as your neighbours, as the trees, as the animals, as the insects, as the birds, etc. and as the non-living — a house, a mountain, a cloud, the earth. So you yourself have become both subject and object. When you are eating a potato - the potato is the object and you are the subject — the potato is enjoyed and you are the enjoyer. But if you are caught by a tiger, the tiger becomes the enjoyer and you become the enjoyed. But even in the dream, we are enveloped by that ignorance, so we think: "I am me, and everything else is separate." Upon waking up — who is the tiger? — You. Who is the potato? — You. Who enjoyed the potato? — You. So whom did the tiger enjoy?— You. Everything is — I, I, I. If we can create like that, what wonder is there— God can create this entire Sṛṣṭi — the whole creation.
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== The Aśvamedha Yajña: Its Nature and Who Can Perform It ==
So now — what is the topic? Aśvamedha-Yajña. So three types of contemplations are given in the three sections: first on the horse, second on fire, third on this Prāṇa. But there is a commonality between these three. What is that commonality? — All three are objects of Upāsanā. Upāsanā means, 'you must strip all these three of their externalities and come to the core, which cannot be changed; every externality can be changed, but that core cannot be changed; you can change the form of clay, the name of the clay, the utility of the clay — but the clay itself, which is the core, cannot be changed'. So like that, when we strip off this Aśva — the horse — and the fire, Agni, and the Prāṇa, the Prāṇa, devata, vital force — then what remains is Hiraṇyagarbha. That is to say, we have to look upon everything as Hiraṇyagarbha.

All of a sudden, we can't become abstract mathematicians. We have to slowly learn what is 1 plus 1, what is 2 into 2, what is 4 minus 2 etc., — these are the fundamentals — and slowly progress. And a time might come in this life when we might become abstract mathematicians, abstract mathematics. And for that, tremendous intelligence is needed. So here, these three objects are to be done Upāsanā.

Upāsanā always means we have discussed this point — taking an ordinary object and, in our imagination, contemplating upon it — as the highest object, something very high. For example, there is a small piece of stone—if you are a devotee of Śiva, you call it a Liṅga — like Lord Viśvanātha. What do you see?— it is only a piece of stone established there. But how many millions of people, how many times they visit and feel themselves blessed! Similarly, another small piece of stone is called Śālagrāma, and that represents Lord Viṣṇu. Where is the resemblance — between a small stone, there is no resemblance at all — it is not even alive. But in our mind it represents — the Divine Lord. It helps us — just like an apple is given to a child and told repeatedly, — "This is a fruit called apple." So like that, slowly, slowly, our uncultured, uncultivated minds should be made more and more capable — capable of understanding higher concepts, higher knowledge. That is the purpose of the Upāsanā.
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== The Aśvamedha Yajña: Historical and Ritual Description ==
So in this case, we will discuss about it. But briefly — this is not a horse, but this is — Hiraṇyagarbha, Virāṭ, the universal. And for that, a beautiful description is given— practically every part of the horse is described very beautifully. So what is the speciality? This is called Aśva-medha Yajña.

Before we go further, I have to tell you: nowadays in this 21st century, we do not know the mysteries of these Upāsanās. But in the olden days, they used to take — a cow, a horse, etc., even a human being — and then this ritual called Aśva-medha Yajña only kings can do it. A king belongs to kshatriya, the warrior class.

This (particular) ritual called the Aśvamedha Yajña can only be done by kings. A king belongs to the class called Kṣatriya — what is called the warrior class, according to Socrates. Because they are strong, they are endowed with Rajas, they are fearless — they are what we call rulers, or upholders of law, so that the society becomes a sane society, not an insane society. Just imagine: the rulers, the presidents, the prime ministers— when they become unwise people — what is called the selfish people — (there is) chaos— not only for themselves, because they are under the delusion: "We are unchallenged powers, we can do what we like" — but the Karmasiddhānta of Hinduism comes to the fore; these very people — sometimes they are shot dead, sometimes they are hanged, sometimes they may die naturally in this birth, but as a result of their evil deeds are being recorded by the highest intelligence, and accordingly the Karmaphala will come. That is why we see people — born blind: born disfigured; born with all sorts of diseases; dying very soon, with the greatest suffering — whatever, is all the result of past Karma. And every true Hindu believes it.

So what I am trying to tell: not only are there so many warrior classes, every person belonging to this warrior caste does not become a ruler. Śrī Rāmakṛṣṇa tells beautifully: there is one man — he is frightened of even a mouse; there is another person of whom even a thousand people are frightened to approach near to him— there is so much of variation between any given two individuals.

So a king — a Kṣatriya king— alone is entitled to perform this sacrifice. There are certain rules. So when a person decides (to perform it), it is also very expensive — no ordinary person can do it. So, not only should that person be a king; not only should he be a strong person; he should be a very powerful person; not only a powerful person — he should have plenty of wealth, because a lot of expenditure is involved. So, he selects one of the best horses that are available to him, and he lets that (consecrated) horse — out free. But, the horse is accompanied by thousands of soldiers, and the horse, according to its will, is made to roam near, to all the places that are possible. And if anybody opposes, the soldiers will fight with that opposition party and they subdue (them). Only when they subdue (them), the other party becomes docile, and they agree to pay what they call a yearly tithe (tribute), and they swear loyalty to this king.

So like that, the horse must return back after several years. And, if someone opposes, the soldiers of this king, have to defeat them, and then, when the horse reaches the original place, from where it was let out— then there would be (a) big ceremony. So many Brāhmaṇa priests have to come, and they will have to do a special ritual, in which the horse is sacrificed and its brain is offered to Vedic gods — especially Indra, etc. — and that is taken, just as we offer sweets and fruits to the Lord and accept prasādam. So the people who participated, including the Brāhmins, have to take it as sacred prasādam. ''Medha'' actually means brain— so that brain has to be offered in a ritualistic manner. This kind of thing was prevalent, and historians tell us that many people used to do it — sacrifices in the name of gods and goddesses, etc.

So then that person becomes great. Now all this description I am giving because such an Aśvamedha Yajña can be done — must be done — can only be done, by a very powerful, wealthy, intelligent king. Others cannot do it. What is the result? This person will attain to Hiraṇyagarbhaloka, which is also called Brahmaloka.
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== The Aśvopāsanā: A Path to Brahmaloka for All ==
Now the question comes: even Brāhmaṇas cannot do it. Why? Because especially in those days, Brāhmaṇas— they voluntarily renounced wealth, lived the very simplest possible life — their lives are dedicated to the study of the scriptures, propagate the scriptures, and living holy lives. That is why they are called Brāhmaṇas. So those Brāhmaṇas cannot do it for the simple reason: first of all they don't want to do it, secondly they don't have the power to do it, thirdly they don't have the required wealth, etc. Not only Brāhmaṇas — other warriors also cannot do it. Of course, the question of Vaiśyas and Śūdras doing it doesn't arise at all.

But everybody has the right to ascend to Brahmaloka. So how is it possible? For that, the Ṛṣis have devised a special Upāsanā, a special contemplation — and that is called Aśvo-upāsanā. So in this, every part of the Aśva, or horse, is described, and every part is assigned to the whole universe. We are going to talk about it later on. So, every part of the horse — very minutely, very elaborately — is described, and then every part is compared to one part of the universe. The whole universe combined is called — Saguṇa Brahman, Īśvara, or Hiraṇyagarbha. That means: by contemplating this horse —special horse, and that is only a symbol — but that symbol is now contemplated as a universal symbol. And if somebody does it successfully, they need not do anything physical — they will attain to Brahmaloka. Because their mind is thinking of Brahman as Prajāpati or Hiraṇyagarbha — not as the supreme Brahman, but next to him, as Īśvara, Saguṇa Brahman, Śakti.

So the person takes this ālambanā — a support, a symbol, a lower symbol — to be contemplated as the highest accessible reality— that is the purpose of Upāsanā. And how the limbs of the horse — so vividly described, and the corresponding universe,om assigned for contemplation — that we will study in our next class.

== Closing Prayer ==
ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।

पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ||

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum ।''

''Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh ||''

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

'''Jai Ramakrishna!'''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Structure and Theme Lecture 09 on 21 February 2026

2026-06-22T04:24:22Z

Bhama:

== Opening Invocation ==
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्

पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum''

''Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

''ॐ सहनाववतु''

''सह नौ भुनक्तु''

''सह वीर्यं करवाव है''

''तेजस्वि नावधीतमस्तु मा विद्विषाव है''

''ॐ शान्तिः शान्तिः शान्तिः''

Om Saha nau bhunaktu

Saha viiryam karavaavahai

Tejasvi naa vadhiitam astu

Maa vidvishaa vahai

Om Shaantih, Shaantih, Shaantih!"

OM May the Brahman protect us both (teacher and student).

May He nourish us both.

May we work together with great energy.

May our studies be enlightening and effective.

May we never hate or misunderstand one another.

Om, Peace, Peace, Peace.

== The Special Nature of This Śānti Pāṭha ==
So, we have been discussing the Bṛhadāraṇyaka Upaniṣad, and in our last class we have seen the meaning of the Śānti Pāṭha. What did we see? This is a very special Śānti Pāṭha. This is a Mahāvākya, unlike other Śānti Pāṭhas. In this Śānti Pāṭha, there is no prayer — no "Lord, kindly remove all the obstacles," no "remove all my bad qualities," no "endow me with all divine spiritual qualities," no "let there be no difference of opinion between my teacher and myself."

We have seen in this Upaniṣad — rather, in the Taittirīya Upaniṣad — how there seemed to be a perceived difference between the teacher and the student. It looked superficially as though the teacher got angry. It is possible that sometimes the teacher and the student do not see eye to eye, as we say. "No, let such a thing not happen," — so that is also included.

But in this particular Śānti Pāṭha, what exists is only one — that is Brahman, that is Pūrṇam, the Infinite. And from the Infinite, there cannot arise an origin of something else. So what seemingly appears to be different from that Infinite, what appears to be finite, is a mistake. It is called Avidyā, Māyā. It is called Adhyāropa. And that is what the Upaniṣad, in the very first section, wants to deal with.

So it is a prayer that what is, is only one. You call it Brahman, you call it the world — it is only Brahman alone. Then why do we not see? Just because we experience something does not mean it is different from Brahman.
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== The Central Theme: From Duality to Non-Duality ==
This is the theme of all the Upaniṣads. Even when we talk about Nārāyaṇa Sūktam or Puruṣa Sūktam, or any Sūktam for that matter <blockquote>सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।

सहस्रबाहुर्विश्वात्मा सहस्रांशः सहस्रसूः ॥</blockquote>sahasra-śīrṣā puruṣaḥ
sahasrākṣaḥ sahasra-pāt
sahasra-bāhur viśvātmā

sahasrāṁśaḥ sahasra-sūḥ the Lord alone is. But because of the Māyā, which is our mind, we seem to see difference everywhere. And as we progress in spiritual life, that differentiation slowly is sublated. Unity is seen. That is the progress from duality to qualified non-duality, and finally to non-duality — from Dvaitam to Viśiṣṭādvaitam to Advaitam.

And this Śānti Mantra clearly says the whole world is nothing but Jīva. So Jīvātmā and Paramātmā are one and the same. That is the gist of this Śānti Mantra.
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== The Three Sources of Suffering ==
Three times we say, "Let there be peace," because there are three sources of troubles. All problems stem from three sources. Our body and mind is called Ādhyātmika. Then the external world is Ādhibhautika. And from the presiding deities — when they are displeased with our ingratitude — that is called Ādhidaivika. "Let such a thing not happen." That is the essence of this beautiful Śānti Pāṭha.

Actually, even if someone does not study this Bṛhadāraṇyaka Upaniṣad, even chanting this peace chant is enough:

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate

pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate

oṃ śāntiḥ śāntiḥ śāntiḥ''.''

What remains is that one Infinite Reality — call it by whatever name you call it.

As I mentioned earlier, every Veda has its own Śānti Pāṭha. This Bṛhadāraṇyaka Upaniṣad belongs to the Śukla Yajur Veda, and so this is the Śānti Pāṭha. But there is something very special here: this Śānti Pāṭha does not actually come at the beginning of the Bṛhadāraṇyaka Upaniṣad. It comes only at the beginning of the Fifth Chapter, whereon Śaṅkarācārya has written quite an elaborate commentary upon it. But everybody chants this one. We also had seen that when we were studying the Īśāvāsya Upaniṣad, it is there too.
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== Introduction to the Upaniṣad: The Nature of a Created Being ==
Now we enter the Upaniṣad proper itself, but some introduction is very necessary. Before we enter, we have to know certain things.

First of all, we are creatures of this created world. "I am a created being" — that is why I call myself, my body, my mind. I am a Jīvātmā. I am an individual. And that is universal experience. But the purpose of this scripture — that is, the Upaniṣad, the Veda — is totally different.

Purely speaking, this Jagat does not exist. What does it mean? It is called Mithyā. Brahman alone is the truth. ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः Brahma satyam jagat mithya, jivo brahmaiva naparah. So what does the Upaniṣad want to teach us?
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== The Pedagogical Method: From the Known to the Unknown ==
Just like in mathematics, they teach one truth for the beginners and another truth for the advanced students. For example: "Parallel lines never meet in infinity" — that is for the beginners. But the same students, when they are capable of understanding, are taught, "Parallel lines do meet in infinity." Remember, that is for the abstract mathematicians. Even I do not understand it — but it does not matter.

So we are experiencing the world. If the scripture straightaway says, "The world does not exist," we will not believe the scripture. So they have adopted a method: "Yes, yes, yes — the world exists. You exist. Your experience of the world is very true." And then we say, "Yes, the scripture is talking sense now. I can understand it."

Then it says, "But there is some truth about this world which you know unconsciously, but consciously you are ignoring. What is that? That there is something called changefulness." Everything in this world is changing. You were not there before your birth. You will not be there after your death. So you have to know: is this our life, that we live for a short time and then die? And many times we suffer. What is the worth of life?
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== The Universal Longing: Immortality, Knowledge, and Bliss ==
We want to live forever, and we want to be happy forever.

असतो मा सद्गमय ।

तमसो मा ज्योतिर्गमय ।

मृत्योर्मा अमृतं गमय ।

ॐ शान्तिः शान्तिः शान्तिः ॥

''Asato mā sad gamaya.''

''Tamaso mā jyotir gamaya.''

''Mṛtyor mā amṛtaṃ gamaya.''

''Oṃ śāntiḥ śāntiḥ śāntiḥ.''

How do we know? Because that is the knowledge we have to gain. "I have no birth, and if there is no birth, there is no death, and I am Ānanda Svarūpa."

There is no happiness in any object, so the same object, in our experience, sometimes gives happiness, sometimes gives less happiness, sometimes gives intense pain. So Ānanda is not the nature of the object — that we can understand. Then, where does the Ānanda come from? If happiness or bliss does not belong to the object, where is it coming from? Because I am experiencing it — it is a fact. Then you say it is coming from you. Then what does the object do? It merely removes the obstruction of your own happiness.

Just as you stand in front of a mirror and put a big veil in front of you — you cannot see your own reflection, not because the mirror is incapable of reflecting, but because of the veil. The moment you remove the veil — or, I would put it this way, the more you start removing the veil, the more of the reflection you are able to see. So Avidyā is the veil.

In fact, Śrī Rāmakṛṣṇa gives this example. One day he was sitting in front of devotees and explaining this truth. He said, "See, we are so near to each other." He had a towel on his shoulders, took it out, and covered his face. "See, you cannot see me, even though I am so near." So even though God is everywhere, we cannot see, because we have covered our eyes with a veil. That veil is called Avidyā, Māyā, etc.

So Ānanda is also from us only, and knowledge also is from us — from myself only.
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== The Three Key Terms: Sat, Asat, and Mithyā ==
So first, the scripture accepts — that is called Adhyāropa, it is superimposition. Then later on, through certain methods — first rituals, then Upāsanās — we acquire the qualities necessary to approach a Guru. Such a person is called an Adhikārī. Then the Guru teaches him, and finally convinces him: "The truth is: you are that" — ''Tat tvam asi.'' But that is the Guru's teaching. We have to make it our own. The Guru says, "You are that." We have to say, "I am that." For that purpose, first comes Śravaṇa, then Manana — remove all doubts, acquire one hundred percent faith, like Girīścandra Ghoṣa. And then only the last thing comes: Nididhyāsana. Once we are convinced of something, that very conviction will not allow us to do anything excepting what we are convinced of. That is the greatness of conviction, which in Sanskrit is beautifully called Śraddhā.

So, to understand Brahman or the Self, one needs a very subtle intellect. So the Upaniṣad uses the methodology of Adhyāropa and Apavāda. And here we have to know three words in order to understand this Apavāda. Slowly, the Upaniṣad — or Vedānta — introduces us to three terms: Sat, Asat, and Mithyā. Very important.

We have heard these words many times. What is Sat? That which is truth, that which always exists — that is called Sat. What is Asat? It never existed, it cannot exist. Pure non-existence is called Asat. We have to be careful here if we want to understand the Upaniṣads — to hold this difference clearly.

Something that never exists — but there is another word, and that is Mithyā. Many of us misunderstand the meaning of the word Mithyā. What is Mithyā? That which we take as something else, that which we mistake. Into the Brahma Sūtras, Śaṅkarācārya's introductory commentary — one-and-a-half pages which have been commented upon in hundreds of pages — is called the Adhyāsa Bhāṣya. Adhyāsa means superimposition.

The classical example: there is a rope, but because of the semi-darkness and resemblance, and our fear, we mistake it for a snake. And because we are convinced it is a snake, we get fear. So because we are convinced "I am different from you," and "everyone is different," there would be fear, there would be loss, somebody can take away from me — of course, somebody also can give me something, but we are frightened somebody else may take it away. Life itself can be taken away. How many murders, how many killings, how much beating, how many tortures are taking place in this world.

And is it real? Just like you imagine you are watching all these things happening in our day-to-day life — it is a cinema. The same thing happens there also. There also, people fall in love, people quarrel, people get married, people get divorced. Everything exactly happens, but we enjoy it, the capacity of the actors and actresses. If they act, and some of them are extraordinarily good, we forget it is acting and we think it is real. But we never think it is completely real. We are continuously aware — Sākṣī — that I am watching a cinema. I paid money for it, and therefore for two hours I immerse myself and enjoy it. And I enjoy it because I know it is not true.

This is the state of a Jīvanmukta. He seems to be flowing along with the current of this world, but he knows in his heart of hearts: "This is all a big drama." And the manager of this drama is Śrī Raṅganātha Nārāyaṇa himself. That is why he is called Raṅganātha — ''Raṅga'' means a dramatic stage. That is called Raṅga.

So, to be careful: Sat means that which always exists without change. Asat never existed. Mithyā means we mistake something that is real as something else, and because it is a mistake, the mistake will always be corrected. Satyam can never be changed — for eternity it will be truth only. And that which never existed, called Asat, is also called Tuccha — utterly unreal.
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== The Three Kāṇḍas of the Bṛhadāraṇyaka Upaniṣad ==
So, this is the methodology used by the scriptures. In this Bṛhadāraṇyaka Upaniṣad, first the process of creation is given, so that children like us in kindergarten can understand — "Yes, yes, this is an apple." But what apple? It is made up of wood, made up of rubber, something like that — it appears to be like that, for the purpose of teaching. So this is called Adhyāropa. Then Apavāda — we have to understand. Apavāda means the removal of our temporary mistake. And how does it do that? ''Neti neti'' — "not this, not this." That also comes in this Bṛhadāraṇyaka. Not this, not this.

So through the process of Adhyāropa, the student is gradually led from what he thinks as real — because he is experiencing it — slowly to higher and higher stages. And how does the Upaniṣad take it? It takes a Sādhaka — it does not take everybody; it takes only a person who is suffering, who has suffered very much, and who seeks: "Is there any solution?" And ultimately he starts believing in God. He prays: "Let me come to you." At that time, this Apavāda starts.

"Then God exists. But you cannot all of a sudden, right now, see God. You have to purify your mind." The problem is in the mind; the solution is also in the mind. So this is called the Upadeśa Kāṇḍa.

As I said, the Bṛhadāraṇyaka Upaniṣad is first of all divided into three parts. The first is the Madhu Kāṇḍa, which is also called the Upadeśa Kāṇḍa. The second is also called the Muni Kāṇḍa or the Yājñavalkya Kāṇḍa, where reason is used to convince people who are a little bit intellectual. And the third is called the Khila Kāṇḍa, where miscellaneous subjects are given — and that also is a wonderful word.
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== The Manifest and Unmanifest: Vyakta and Avyakta ==
Now, in this first process — in this Madhu Kāṇḍa — the world is also divided into two: that which is unmanifest, and that which is manifest. What are we talking about?

Just now we hear the news: "A baby is born." But this baby — nobody had seen the baby before. Only after it is conceived, maybe through X-rays we can see, but before that, nobody has seen. And we know something cannot suddenly appear — every effect must have a cause, and a cause is always unmanifest.

Just as you take a mango seed and break it — you see something, but you do not see a mango tree. But put it in the soil, go on watering it carefully, and slowly it becomes a seedling, then a small plant, then it starts growing, and in three or four years it starts bearing mango fruits — whatever kind, sometimes sour, sometimes sweet, sometimes very, very sweet, small ones, big ones, etc.

So every object is called an effect, and every effect must have a cause. Every effect is called Vyakta — that is, manifest, experienceable. And the cause of every object is not experienceable. As I said, even if you take a banyan seed, that huge banyan plant is there within it.
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== Nāma, Rūpa, and Karma ==
Also, we have to be familiar with some other words. Every object is called Nāma-Rūpa-Karma. ''Nāma-Rūpa-Karmātmakam Vyākṛtam Prapañcam.'' Take clay — you give it a form, and after that you give it a name. You make a pot. Call it a pot. You make a second pot. Now you have to distinguish between the first pot and the second pot. So you have to say: the small pot, the bigger pot, the square pot, the round pot, the conical pot, etc. — to distinguish. That is called Karma. The form is called Rūpa, the name is called Nāma, and its purpose is Karma. Karma means what? Prayojana — purpose.

For example, the same wood — if you put it on the floor, it becomes the floor; put it above, it becomes the roof; close it, and it becomes windows and doors; make it another way, it becomes a table; make it another way, it becomes a chair; make it yet another way, it becomes a stool. So according to the need, according to the utility — that utility is called Karma.
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== Sādhya and Sādhanā: Goal and Means ==
So therefore, I must do some Sādhanā to get rid of my hunger. What is the way? I must procure food — I can cook, I can beg, but I have to get food. The food is called Sādhya — to be attained. And the way — how I get it — that is called Sādhanā, whether it is spiritual Sādhanā or worldly Sādhanā. I want a house, I want money, I want a car, I want name and fame, I want power. Whatever way, we have desires. Every desire is called Sādhya, and the desire can be fulfilled only through one way, and that is called Sādhanā. We have to adopt appropriate means in order to get the appropriate result.

So that is also what we have to understand. Why are we talking so much? Because the whole world is there. What is the purpose? I have to deal, from birth to death, with this world. That means I have to deal with every object. Some objects give me happiness; some give me unhappiness. Therefore, the objects which are likely to give me suffering and unhappiness — I have to avoid them, and for that also I have to do Sādhanā. Certain things give me pleasure, happiness, joy — for that also I have to do Sādhanā.

But what is it? Everybody wants unbroken life. Nobody wants death. Nobody wants to be ignorant. And nobody wants to be unhappy. That is why that very prayer — we will soon see in this very Bṛhadāraṇyaka Upaniṣad — they are called Abhyāroha Mantras. But that is a prayer, that is my unfulfilled desire: "I want to live forever. I want to be knowledgeable of everything. And I want unbroken happiness called bliss." That is the Sādhya — the goal to be attained.

And if there is a goal, if there is a desire, it is an inevitable rule that we will have to do Sādhanā. If there is a Sādhya, there is a Sādhanā — the means of achievement exist. If there is a means of achievement, the desired end also must exist.
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== The Progressive Path: From Rituals to Liberation ==
Now the Upaniṣad wants to take us along. "Are you happy in this world?" "Yes, I am very happy." Then the Upaniṣad is not for that person. "Are you happy?" "Sometimes I am happy, sometimes I am unhappy." "So do you want always to be happy?" "Of course, everybody wants it, I also want it." "Then there is a way. You do this, do not do this." That is called Vidhi and Niṣedha. Then, if you follow, you will do that. "Yes, now I get more happiness."

And we have to note here: nobody can remove unhappiness forever, even if it exists in the same proportion as happiness — not less, not more. So soon, man learns: even if I follow all the directions of the scriptures, birth and death cannot be avoided. But the desire to overcome death does not immediately flash in this person's mind. He says, "Even if I have to be born, I want to have higher happiness." So he starts believing the scriptures after some time, of course, and he says, "There are higher worlds, and I want to attain to those higher worlds. What is the way?"

So: perform certain rituals. A person who wants to go to Svarga — what is Svarga? A place of higher happiness for a longer duration of time. For that purpose there is a ritual called Agnihotra. One must do that Agnihotra, and if one does it correctly, the result is guaranteed — like when a person does exactly a scientific experiment, he gets the exact result. And that is the Śāstra.

This person believes in it, understands it, accepts it, and does it. Then, after certain number of experiences, as the Bhagavad Gītā tells so beautifully क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ॥kṣīṇe puṇye martya-lokaṁ viśanti evaṁ trayī-dharmam anuprapannā gatāgataṁ kāma-kāmā labhante— the Bhagavad Gītā says, if you do these scripture-commanded rituals, you will go to higher Lokas. But because all results come from certain Karmas, and Karmas are limited, their effects are also limited. As soon as the result — Puṇya — is exhausted, they will have to come down again. So a person says, "I want to go again to that hotel." And then, after some time, he becomes more purified, because these rituals unconsciously, indirectly, are slowly purifying that person's mind. We have to understand that.

And then he understands: the same scripture which is taking me to heaven is telling me, "You do not need to go and come down. You go and stay there permanently." That is called the realisation of God. You become one with God, and you will be eternally happy, infinitely happy.

Then slowly the longing comes — it takes time. That is called evolution. And then, for that purpose, you have to do Sādhanā. And for that purpose, you require to acquire certain qualities called spiritual qualities, and you have to get rid of certain other — what are called demonic qualities. For example, attachment to the world. You love the world. Loving and attachment are opposite sides. You can love but you can be detached. But if you are attached, that is not love — that is slavery.
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== Becoming an Adhikārī: The Qualified Seeker ==
So slowly this person understands. And what Śaṅkarācārya put it — and I think nobody can put it so beautifully — he says a person becomes an Adhikārī. Adhikārī means he becomes fit to receive the instructions from the teacher. His mind becomes mature. Otherwise it is useless.

That is why Śrī Rāmakṛṣṇa used to tell some people, "Go and enjoy the buildings and the gardens." Not because he did not want to — to kick them out. No, no. He wanted to say: even if you come here, you will get bored. I also will get bored. It is wasting your time, wasting my time. Of course, when Śrī Rāmakṛṣṇa is speaking with some other people, there is no question of his wasting time. Because the people who sit there without listening, without understanding, or even trying to sleep — Śrī Rāmakṛṣṇa is not losing anything. Even if there is one person who is listening and ninety-nine percent are only sitting there not listening, Śrī Rāmakṛṣṇa's time is not wasted. But the atmosphere becomes polluted. That we do not see. That is why we have to cultivate Satsaṅga.

So this person approaches a Guru. And what does the Guru do? Do not think that straightaway he is going to initiate the disciple into Mahāvākya. We have seen it in the Praśna Upaniṣad: "You live for some time with us, then we will see." In many other Upaniṣads also we have seen this. Some Upaniṣads, of course, straightaway — even without mentioning — the Guru starts teaching. Īśāvāsya, then Māṇḍūkya Upaniṣad. But in the Muṇḍaka Upaniṣad, for example, Brahma taught it to his son, and his son taught it to his disciples — like that it goes on.

We have seen the Kaṭha Upaniṣad where Yamadharmarāja himself was the Guru. Naciketā — he was tested, then only he was accepted. We have seen the Chāndogya Upaniṣad in all the three important chapters — sixth, seventh, eighth. In the sixth chapter, for example, we have seen how Śvetaketu was taught good lessons. First he was scolded, then he became humble — we hope so — and then his own father started teaching him the highest Vidyā. Similarly we have seen in the seventh chapter how Sanatkumāra started teaching Nārada. And in the eighth chapter also we have seen how Prajāpati had kept Indra for one hundred and one years. What a marvellous thing for us to understand.

But if anybody comes like Narendranāth, who came to Śrī Rāmakṛṣṇa, or like Nāga Mahāśaya, Śrī Rāmakṛṣṇa will immediately want to pass on the highest knowledge, because he understands: these people are ready to receive. They are like highly cultivated fields, ready to receive the seed at the right season.
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== The Bridge Between Karma Kāṇḍa and Jñāna Kāṇḍa: Upāsanā ==
So we see the Guru — how does he do it? He develops certain techniques. Now, as a married person — Gṛhastha — these people are supposed to have gone through these physical rituals called Karma Kāṇḍa. But before entering into the Jñāna Kāṇḍa, there is a bridge which connects the Karma Kāṇḍa with the Jñāna Kāṇḍa. That is called Upāsanā Kāṇḍa. That is where the teacher also — to some students at least — this Upāsanā is very important.

Now, what is this Upāsanā? First of all, there are certain ideas about Upāsanā we have to understand. First of all, Upāsanā is a mental process — it is called mental contemplation. And what is that contemplation? That you take any familiar object, however small it is, and impose upon it some of the biggest ideas.

For example: Śiva Liṅga. For example: Śālagrāma. For example: a Yantra. For example: a cross. The cross — what does it represent? That breaking-up of the egotism. Just imagine a huge vertical line, and it is crossed. What is that vertical line? "I." What is that cross? "Not me. Let Thy will be done."

Jesus Christ had first cried out, "If possible, please pass on this cup to somebody else" — "cup" meaning suffering. But he understood that is not the Father's will. Immediately he said, "Let Thy will be done." Similarly, we also have to accept: "Let Thy will be done." It is a marvellous concept. You reduce, I reduce, we reduce our egotism.

As I mentioned so many times: in front of every Hindu temple there will be a flagpole — that is called Dvajastambha. That represents the ego of all of us. Everybody has to give up his ego there. Only then, when he goes inside, will that be called, properly, Darśana.

So this is how all of us have to give up. What does this Upāsanā — this mental contemplation — do? "Oh Lord, everything is you. Everything belongs to you. In fact, there is nothing else excepting you." That should be the realisation.
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== The Technique of Upāsanā: Expanding the Vision of the Divine ==
So the Guru teaches: you take the Guru himself — he is an ordinary person. But even the Guru cannot be taken straightaway as an ideal. First comes Mother — marvellous idea. We have seen in the Śikṣāvallī, the Eleventh Chapter:

''Mātṛ devo bhava. Pitṛ devo bhava. Ācārya devo bhava. Atithi devo bhava.''

We have seen how it works. So what does it mean? It means the nearest object, nearest to us — first is Mother. Not that every mother is a Brahma Jñānī, every mother is a Jagat Guru. No. But I have to impose that idea. So far as I am concerned, without her I would not have been. Whatever I am is because of father, mother, teacher, etc.

Therefore, first practise on one person, one object — that is the Mother. We see Rāmakṛṣṇa advising the Holy Mother that all those things offered in the Kālī Pūjā — the sārī, etc. — "Offer it to your mother. But when you offer, do not offer to her as your ordinary mother. You must consider her as Mother Kālī herself." So this is what is called Mātṛ devo bhava — let your mother be Brahman to you.

And then, once we succeed — after some time — then expand. First one person, then it must be a second person. Who is the second person? Of course, Father. He is the protector, he is the provider, he is everything for us. Therefore, Father is the closest — not as close as Mother, but next to Mother he is the closest person. We are what we are because of the union between Father and Mother. Therefore, the Father should become — should be looked upon — as Brahman.

I hope you are getting the point. If we look at our mothers and fathers, they are just ordinary persons most of them. It is quite different — Śrī Rāmakṛṣṇa's father and mother were highly evolved souls. That is a rare exception. But mostly, it is our father and mother, ordinary people like anybody else. Sometimes they may also be spiritual people, quite advanced in spiritual life. But that is a very great good fortune, to be born to them. But mostly the idea is: it is target practice.

"I decided to look upon my Mother as Divine Mother." In fact, you meditate upon your own Mother. And probably you may be afraid to jump into the lap of Holy Mother, but you will not hesitate — you can imagine, when you are a child, how many times you jumped into the lap of the Mother, you touched her. So, imagine: Holy Mother slowly transformed herself into your own Mother, and then you jump. But now the idea is: she is as powerful, as gracious, like Holy Mother. Take that idea, combine these two, and meditate upon her, and you will see that our meditation, our fear, will go away.

Similarly, you can merge Śrī Rāmakṛṣṇa in your own Father, and you can demand anything of your Father. Not as of now, but when we were children: "I want chocolate," "I want to buy that, Bābā," "I want that" — and he will not hesitate to give you, and you will not hesitate, you will not think, "Will he give? Will he not give?" So that is the idea.
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== Expanding the Vision Further: Teacher and Guest ==
You will have to think about this. This is how — then the teacher. There are very good teachers, and whatever we have been educated in, it is all because they passed what they knew, and some of them are extraordinarily talented in conveying what they know in understandable language by us. They are called talented teachers. Otherwise, some teachers know more than other teachers but do not know how to convey it to their students — like the Paṇḍit who failed to teach Pāṇinīya Vyākaraṇam to Svāmī Vivekānanda in Rājasthān.

So we have to now — if we succeed in looking upon our mother and father — add a third person. That means we are expanding our God-vision more and more. And we succeed in that, now the point you have to understand: our teacher may be moral or immoral — that is not the point. He gave me knowledge, and in my eyes he is Jñānadātā. That is the idea. He is target practice.

And then to everybody — that "everybody" is called Atithi. ''Atithi devo bhava.'' So whenever you meet anybody, anywhere, even now, known or unknown, they have to be looked upon as God, because it is only God who is manifesting as everybody in this world.

That is the essence of ''Sahasraśīrṣā Puruṣaḥ.'' Every head belongs to God. Every hand belongs to God. Every leg belongs to God. Every body belongs to God. Every mind belongs to God. There is nobody who can be separate from the Infinity. That is the idea.

So that is called slowly expanding our consciousness. For that — slowly , our hearts have to be purified,our concentration have to be increased, identification with the larger whole have to be obtained and our conduct towards others have to be Daivi Sampat these are some qualities we will discuss again and again. First Chapter, First Brāhmaṇa: every section in the Bṛhadāraṇyaka Upaniṣad is called a Brāhmaṇa. "Brāhmaṇa" has nothing to do with the Brāhmin or with Brahman — it simply means a section.
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== Looking Ahead: Meditation on the Horse ==
So in this First Chapter — the Prathama Adhyāya — the sections are called Brāhmaṇas. (Brāhmaṇa has nothing to do with the Brāhmin or Brahman — it simply means a section.)And first of all we are given the idea of a horse. One has to meditate upon a horse — the Aśvamedha Yajña. And why on a horse? This is a beautiful subject matter which we will talk about from our next class.
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== Closing Prayer ==
''ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्''

''पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु''

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum''

''Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Sri Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with bhakti.

'''Jai Ramakrishna!'''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Santhi Mantra Lecture 08 on 15 February 2026

2026-06-22T04:24:00Z

Bhama:

= The Bṛihadāraṇyaka Upaniṣad: Commentary on the Śānti Mantra =

== Opening Invocation ==
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

Transliteration

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate

pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate

oṃ śāntiḥ śāntiḥ śāntiḥ

Om !That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

== Introduction to the Study ==
So we are studying the Bṛhadāraṇyaka Upaniṣad. In our yesterday's class, I have given you, just to remember and to salute the author of this greatest of the Upaniṣads, who is called Yājñavalkya, or he is also called Muni Ṛṣi Yājñavalkya.

'''Salutations: Namaḥ ṛṣibhyo parama ṛṣibhyaḥ [नमः ऋषिभ्योः परम ऋषिभ्यः ][Mundaka Up.3.2.11]'''

Having saluted, this is part of the Brahma Yajña or Ṛṣi Yajña. Now we have to listen carefully to what these ṛṣis have got to say. That is also part of the Ṛṣi Yajña. And if we have understood, to give it to someone who deserves it, who is in need of it, if we can pass on—that is also part of the Ṛṣi Yajña that we have to perform. There is no other choice.

== The Purpose of Śānti Mantras ==
Every Veda, as we know, has its own śānti mantra. The very word "śānti mantra" indicates that it is a mantra, a prayer that: "Oh Lord, first of all, let there be no obstructions. Second, there should not be any lacuna, something lacking—body-wise, external world-wise, mental-wise." Thirdly, it is also a prayer for the removal of ignorance in the form of obstructive saṃskāras.

So we have to replace these unspiritual, non-spiritual saṃskāras through proper saṃskāras. Lastly, we have to surrender ourselves to God. Surrendering to God is possible only by the grace of God.

=== The Nature of Surrender ===
This is to be understood very clearly. One cannot surrender because to surrender one requires an effort—an effort made by this ego, ahaṃkāra—that "I belong to you." Even that consciousness, "I am and I belong to you," also is only by the grace of God. Therefore, complete surrender is possible only by the grace of God. That's why Girish Chandra Ghosh had not surrendered to Śrī Rāmakṛṣṇa. Śrī Rāmakṛṣṇa graciously asked him, "You surrender yourself to me. By my grace alone you will be able to surrender to me."

=== The Three Sources of Non-Peace-तापत्रय [T''apatraya''']''''' ===
So these are called śānti mantras. Śānti also, as we all know, is called peace. So we do not have peace—that means we have got non-peace. And there are three sources of non-peace:

# '''Ādhyātmika''' – '''आध्यात्मिक''', -and If the obstruction comes from within ourselves, from our body and mind, from our personality, from our life
# '''Ādhibhautika''' – '''आधिभौतिक''' -If it comes from the external world
# '''Ādhidaivika''' –.'''आधिदैविक'''- If it comes by the infinite grace of God in the form of difficulties from presiding deities

So we have no other way except in praying to God: "It's only Your grace which can avert and save me from these three sources of affliction."Tapatraya abhigata"[ So that is usually the prayer. And then, if that prayer comes from the bottom of our heart, God certainly responds.

=== The Divine Response ===
Śrī Rāmakṛṣṇa assures us: if the prayer is sincere from the bottom of the heart, God's grace must come. That is a law. When the receiver is ready, then the one who gives, the giver, is always ready. So what happens then? The person who has been given the grace of God becomes ready absolutely to receive the grace of God, and it comes in the form of God Himself, but assuming an appropriate form so that we can revere Him, worship Him, serve Him, question Him, and convey our doubts to Him. Such a person usually is called a guru.

== The Role of the Guru and the Three Steps ==
Out of His infinite grace, God, through the instrumentality of the guru, initiates into the very first step. Until this time, the journey is to reach where that first step lies. But once we reach, through all these efforts and prayers and solely by the grace of God, then the first step is called '''śravaṇa [श्रवण]'''—we have to listen. What does the guru teach?

=== The Universal Teaching ===
So his main teaching is only one. Every guru teaches only one thing. There is no special, separate, something different preached by different gurus. Every guru ultimately tells us: "Your goal is to know yourself." And that is the goal.

For that, you will have to:

# '''Śravaṇa''' –'''श्रवण''' - Listen to me
# '''Manana''' – '''मनन''' -The process of manana is to remove every lingering doubt Practice remembering it, molding your life accordingly.
# '''Nididhyāsana''' –'''निदिध्यासन''' -Once convinced, that very conviction leads to transforming one's life

That is why in our tradition we believe śravaṇa is the important part. Manana and nididhyāsana is to realize what we have heard from the guru.

=== The Essential Teaching ===
So that is what is being said here. What does the guru teach? That in your real nature, you are God. Each soul is potentially divine. You are a soul; therefore, you are potentially divine. And you have forgotten that you are divine. So I am here to remind you that you have to remember you are potentially divine. You are a prince. You have forgotten you are a prince. You have been kidnapped by this robber called Māyā.

Now, because of your great good fortune, the way you lived—that is what has brought God's grace to you. And God comes and says, "Come, my child, you belong to me." That is called upadeśa. "You belong to me" is a dualistic language. "You are me. There is no difference between you and me." And that is called upadeśa.

=== The Parable of the Lion ===
Swami Vivekananda illustrates this by giving the parable of the lion. The lion which fell as a baby into a flock of sheep, and then influenced by them, started eating grass, bleating like a sheep and thinking, "I am the sheep." But one day the guru lion comes and drags him and says, "Thrust a piece of meat!"—very poetical, dramatic way of explaining.

When Swamiji gives talks, his talk goes straight into the heart. It thrust a piece of meat. And once the grown-up lion who thought that "I am a sheep" has tasted that piece of meat, suddenly it remembered, "I am a lion!" Then it gave a big roar. What is that roar? Aham Brahmasmi!'''(अहं ब्रह्मास्मि)'''" ''Brihadaranyaka Upanishad'''''1.4.10 of Yajur veda]'''There is nobody else. I am the whole lot."

''Aham annam, aham annam, aham annam['''अहमन्नमहमन्नमहमन्नम्।''' ] [तैत्तिरीयोपनिषद् भृगुवल्ली दशमोऽनुवाकः Verse [5]''']'''Taittirīya Bhriguvalli-5''

''Ahaṃ ṛkṣasya reriva ketim pṛṣṭa gireriva['''अहं वृक्षस्य रेरिवा। कीर्तिः पृष्ठं गिरेरिव'''] [ तैत्तिरीयोपनिषद् शिक्षावल्ली दशमोऽनुवाकः Verse 1]Taittirīya-Sheekshavalli-1''

All these statements are there in the Upaniṣads, in the Taittirīya.''['''अहं वृक्षस्य रेरिवा।'''''

== The Mahāvākyas ==
So that is the goal. So that mahāvākya—there are many mahāvākyas. I have spoken about them. But out of a great number of mahāvākyas, one mahāvākya is chosen by each Veda. And then that Upaniṣad which he teaches has become very popular. And this ''Brihadaranyaka Upanishad''mahāvākya is '''Aham Brahmāsmi'''.'''अहं ब्रह्मास्मि)'''" ''Brihadaranyaka Upanishad'''''1.4.10 of Yajur veda'''

=== The Initial Response ===
And when first time we hear that, we become frightened. My experience is different. "I am nothing, not anything else but Brahman"? Because Brahman means I am the only one—''ekam eva advitīyam''. There is nobody besides me. But my experience is there are number of things. So therefore the guru says, "Your experience is false. The truth is quite different. You are the only one."

And this is beautifully illustrated. We will talk in course of time.

That is mahāvākya which teaches the word

''tat tvam asi''. You are That."['''तत् त्वम् असि''']['''''Tat tvam asi] Chandogya Upanishad 6.8.7 of the Sama Veda,'''''

'''''and this is another mahavakya'''''

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

Transliteration

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate

pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate

And this is a mahāvākya.Om Shantih Santih Santih!

== The Unique Śānti Pāṭha of Bṛhadāraṇyaka ==
So every Upaniṣad has to be started with a śānti pāṭha. And there is some peculiarity here. Unlike the other śānti pāṭhas—here "Let my limbs be strong and healthy, let my mind be full of Upaniṣadic qualities which alone can enable me to realize I am Brahman"—all these prayers are over. But here, simply the essence of this entire Bṛhadāraṇyaka Upaniṣad is given in this form.pūrṇamadaḥ pūrṇamidaṃ

=== Context of the Mantra ===
We will very briefly explore it. Even this very brief one requires a little bit of explanation, since we have heard it so many times. When did we hear? When we explored Īśāvāsya Upaniṣad, then the śānti mantra is there. Actually, this śānti mantra doesn't come at the beginning of this Bṛhadāraṇyaka Upaniṣad. It only comes at the beginning of the fifth chapter of this Bṛhadāraṇyaka Upaniṣad.

As we mentioned, mainly it is divided into three parts. Again, they have subdivided into two parts of each main three parts—so three into two is six. Only at the beginning of the fifth, this particular ''pūrṇamadaḥ'' is inserted there. And Śaṅkarācārya gives a beautiful commentary there, and that commentary in the light of Śrī Rāmakṛṣṇa's teachings—that we will try to explore.

== The Knowledge of Advaita ==
First, we have to remember the knowledge of Advaita. That is the last word in spiritual attainment. Advaita means "I am Brahman."

=== Śrī Rāmakṛṣṇa's Teaching on Advaita ===
Śrī Rāmakṛṣṇa categorically tells it many times in many ways. And one of his other teachings is: "First attain Advaita, and with that knowledge, do whatever you like. You want to marry? You marry. Thousand women, doesn't matter. Because once you know you are Advaita, you know that everything is God. Everybody is God. You are God. Your wives are God. Everything is God. So then there is no question of attached, detached. All these problems do not arise at all."

That was the reply Śrī Rāmakṛṣṇa gives to some of the objections of the householders.

=== The Conventional Path vs. Śrī Rāmakṛṣṇa's Approach ===
"First let them get married, and then after enjoying, after discharging their duties"—meaning inside, that after tasting the pleasures of this world, body, mind, etc.—"then that would be the right time." Usually they are right also. That would be the right time also. That is why vānaprasthāśrama is withdrawing, or changing from the saṃsāric, transiting from the worldly life to spiritual life. That is the beautiful definition of vānaprasthāśrama.

But Śrī Rāmakṛṣṇa says that once a person starts enjoying, there is every likelihood that this person will get attached, becomes drowned in the ocean of saṃsāra, and very few people have the capacity to come to the surface. Therefore, it is first better to get a deep knowledge of what is the reality and then get married. So that saves both intellectually and experientially the person.

=== The Common Misconceptions ===
And that is what Śrī Rāmakṛṣṇa taught to all of his devotees: that first you lead a spiritual life. Then not only a person doesn't lose worldly happiness, he attains higher happiness which includes the lower happiness also.

In many of the devotees' minds, there is this dichotomy:

# First dichotomy: worldly happiness and spiritual happiness are poles apart, completely opposite to each other
# Second misnomer: the amount of worldly pleasure is far superior to the spiritual pleasure

Even if it is superior, it is only got after a long time, whereas worldly happiness is instantaneous. You want to enjoy a sweet now? Enjoy it right now, immediately. Whereas spirituality—after so many years you might enjoy it.

=== Śrī Rāmakṛṣṇa's Correction ===
So now the scriptures teach us that we have to perform our dharma and then only the vānaprastha āśrama. They argue—the householders argue—"Even our ṛṣis, munis say first comes gṛhastha āśrama, then only comes vānaprastha and saṃnyāsa āśrama. We are well aware of it. So one should not become too spiritual. A little bit of spirituality to spice the worldly enjoyment is very good, actually. It enhances the flavor of the worldly happiness."

But then Rāmakṛṣṇa says, "This is absolute wrong knowledge. First of all, you get spiritual knowledge, and with every spiritual happiness, the quality of the worldly happiness becomes qualitatively and quantitatively more and more." But it will take time for us to understand.

== Understanding the Śānti Mantra ==
So this particular śānti mantra, it is squeezing the very essence. If someone were to ask, "Sir, this is a very big Upaniṣad. We don't have time even for the smallest of the Upaniṣads."

=== The Shortest Upaniṣads ===
By the way, the smallest of the Upaniṣads are two:

# First, the shortest Upaniṣad consisting of only twelve mantras is the Māṇḍūkya Upaniṣad
# Second is the Īśāvāsya Upaniṣad, which is about eighteen mantras

But they are one of the toughest mantras, Upaniṣads. As I said, one is advised not to start with Īśāvāsya as well as Māṇḍūkya—even tougher than that. But one can safely start with what we call Kaṭha Upaniṣad, then Muṇḍaka Upaniṣad, then there are other Upaniṣads like Aitareya, and then come to other Upaniṣads according to Īśāvāsya or Māṇḍūkya or Kena Upaniṣad. Even Māṇḍūkya is tougher than, some people say, even Bṛhadāraṇyaka and Chāndogya Upaniṣads.

=== The Central Question ===
Anyway, the point is, this is a mahāvākya and we will try to explore this mahāvākya. And this is what really means ''Aham Brahma Asmi''. That mahāvākya comes in this Bṛhadāraṇyaka Upaniṣad.

So what does it mean? ''Aham Brahma Asmi''—"I am Brahman. I am the Divine." How can I be the Divine? Because when we see in this world, what is the first thing we see in this world? We are the individuals. There are billions and billions of individuals. If we count not only human beings, non-human living beings, then what are called non-living things—who can count?

=== The Four Ideas About God ===
So that is the idea one has got. How can I be Brahman? Brahman is one. We have, as I mentioned earlier, even though even the most illiterate person ever cherishes four ideas about God:

# God is everywhere
# God knows everything
# God is all-powerful—He can do whatever He likes
# And He is all-merciful

And this is in practice, albeit unconsciously, of every, even the most so-called illiterate person. But consciously, the person doesn't think about those things.

=== The Apparent Contradiction ===
So I am an individual. I know very little. My powers are extremely limited. As a baby, even when a mosquito or a small ant, red ant, wants to bite me, I have no defense against it. I can only cry until my mother or somebody comes and then removes that. I am completely defenseless.

So how can I be that Brahman? So this mantra, this śānti pāṭha, tells us about that—''Aham Brahmāsmi''. How can I be Brahman? For that, this śānti pāṭha is very useful.

== Analyzing the Three Parts of the Mantra ==
So let us explore statement by statement. So we have to divide this mantra into three parts:

# ''Pūrṇam adaḥ'' '''पूर्णमदः''' is one part
# ''Pūrṇam idam''—'''पूर्णमिदं''' these two together is one part
# ''Purnat Purnamudachayate'''पूर्णात् पूर्णमुदच्यते'''-''this is the second part)
# ''Pūrṇasya Pūrṇamādāya Pūrṇamevāvaśiṣyate'' '''''पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते'''(''This is the third part]

Let us try to understand what it means.

=== Part One: Pūrṇam Adaḥ पूर्णमदः (That is Infinite) ===
So first of all, let us... ''pūrṇam adaḥ''. ''Adaḥ'' means "that"—that means whatever is at a distance. Here, it does not mean that it is at a distance, except in a metaphorical sense. Suppose there is a hill and you point out and say, "That is a hill." I am able to see, I am able to experience that hill. And here is my mother. She is right here. ''Idam'' means "this."

So these words do not really carry [the full meaning] because neither ''idam'' is full nor ''adaḥ'' is also full. ''Adaḥ'' means that which is avyakta, unmanifest, indivisible. And what it means is the cause—the original cause, also called Brahman or Ātman, or called God in popular language. Who is the ultimate cause?

=== The Final Cause ===
We have seen ''svayam akuruta'''तदात्मानं स्वयमकुरुत''',i''n Taittirīya Upaniṣad ब्रह्मानन्दवल्ली सप्तमोऽनुवाकःVerse १, [Tai.Up. Brahmanandavalli-7.1]we have seen as one of the seven reasons: "I am made myself.sukrutam'''तस्मात् तत्सुकृतमुच्यत इति''' I have made myself very well."Taittirīya Upaniṣad ब्रह्मानन्दवल्ली सप्तमोऽनुवाकःVerse १, [Tai.Up. Brahmanandavalli-7.1] What was the meaning we got there? I am the final cause. And don't question, because if you question "What is my cause?" then you are delegating me into the field of an effect. No, that is not the meaning. That is the final cause.

''Adaḥ'' means that infinite which is invisible. In other words, it is unmanifest. These are technical terms. Even in Bhagavad Gītā also it is used.'''अव्यक्ताद्व्यक्तयःसर्वाः''avyaktad vyakta yah sarvah''''' श्रीमद्भगवद्गीता,अध्याय ०८[Chapter 08]श्लोक १८'''[shloka 18''']So everything has come—before a baby is born, is coming from the unmanifest. After death also, that so-called individual baby (you need not call him baby), that individual goes back from where he has come: came from the invisible, unmanifest, and he went back into the unmanifest.

Birth means from the unmanifest to become manifest. Death means going from the manifested state into the unmanifested state.

=== Understanding Pūrṇam (Infinite) ===
And then, lest we think that God is a limited being, it is said it is ''pūrṇam''. ''Pūrṇam'' means infinite. ''Adaḥ'' means that invisible final cause from which this whole universe has come—that is infinite. We have to keep in mind that word "infinite." And we have to think a little bit deeply: what is infinite?

We use the word "finite" and "infinite." And if we use, we cannot use both actually. Either something is finite or something is infinite. There is no question of "finite-finite" and "finite-infinite" or "infinite-infinite." It doesn't make any sense. So we have to understand that properly, very properly.

So here, ''adaḥ'', that invisible, that truth which is beyond the sense organs, that is called ''pūrṇam''. ''Pūrṇam'' means full. Full means infinite—nothing is lacking. So that is infinite.

=== The Etymology of Brahman ===
And another name for that infinite, infinite means the biggest. Biggest is also called infinite. And Brahman is called infinite. The root etymological meaning of Brahman is ''bṛhm-dhātu''. The root, ''bṛhm'', means that which is the largest.

"Largest" is not an adjective, it is viśeṣa. Brahman is infinite. Infinity is not a quality of Brahman—it is Brahman itself. What does it mean? Any quality can be separated. Suppose a person is good, we call him good person. But sometimes, for whatever reason, he may not exhibit his goodness; he will exhibit his wickedness, evilness. Then that quality, that which can change, is called a quality.

And that quality is—in the early morning, a beautiful pink rose is absolutely perfect. But as the day progresses, it fades. That's why we don't relish that which is faded rose. An old person is not appreciated much. So everything has got its prime time.

=== Adjectives and Separation ===
So similarly, that which is an adjective is that which helps us to separate, to point out one particular object, and we separate that particular object to identify it as that object by separating it from every other object. And that process of separation is possible only because of the adjectives.

"It is a blue flower," so it excludes. It is not a red flower, or green flower, or white flower, small flower. It excludes from bigness. "It is a double petal flower." It excludes from every single petal flower, etc. The more adjectives, the more accurate knowledge we have of that object.

=== Brahman's Infinity ===
So Brahman is infinite. There is nothing other than Brahman, which automatically means that everything that we experience—the experiencer and the experienced, a subject as well as the object—must be nothing else, excepting that infinity only. But because of our mind, whatever we think about infinite is only finite. The extent of the mind is finite, limited. A limited [mind] cannot even imagine what is unlimited. That's why. '''Avangmanasa gochara (अवाङ्मनसगोचर)('''not known by the senses or the mind''').'''

So Purnamadah ,the final cause, that which is invisible, avyakta, unmanifest, called also Brahman, called God, by whatever blessed name you call it, the final cause. Why do we call it a cause? Because the whole universe is an effect.

=== Part One -A: Pūrṇam Idam पूर्णमिदं (This is Infinite) ===
That is going to follow in the next word. So once we understand Brahman is infinite, we have to understand: in this world, which is so-called effect, appearing as effect, not really an effect—because a cause and an effect are two separate concepts.

Milk is separate. Curds are separate. You can't equate them together, even though it is the cause. But the final cause is manifest. Just as clay can become any number of pots, but there is no effect, real effect called "pot." Everything is only clay.

=== The Example of Clay and Pot ===
For example, you remove clay, every least bit of clay from any given pot. What remains? Nothing remains. Then what is this pot? Same clay with a particular form and given a particular name to distinguish it from others and serves a particular purpose.

Nāma, rūpa and prayojana, utility—that is called an effect. It is not a separate thing, but it is distinguishable from other effects. Every effect is nothing but the original cause. Every ornament is nothing but gold, as an example.

So if somebody has a diamond-studded necklace, then that diamond is separate. It has nothing to do with gold. Therefore, it is a separate object, and an object can be separated if it is not the same. So clay is not the diamond. Diamond is not the clay. It can be separated, but whatever golden is there, ornament is there, that is not different from gold. Only nāma, rūpa, prayojana, utility—as I said, that is the only difference.

=== The Effect Must Be Infinite ===
So if the cause is infinite, the effect must be infinite. But the scripture wants to tell us that the effect is also part of the mithyā. Mithyā means—say, here is clay, that is called the cause. Here is a pot. Where is our emphasis when we look at the pot? We are not thinking, "This is clay, this is clay, this is clay." We are thinking, "What a beautiful pot, what is a big pot, and I can do so many things here. I can cook and I can also store and I can hide many things inside it," etc.

We are not thinking about what is the real nature of the pot. We are only thinking the utility part of the pot. "It is a beautiful pot. It is a very old Chinese pot and it is an invaluable pot because it is made so many thousands of years ago," etc. But the reality is, it is nothing but its cause. Every effect is nothing but its cause.

=== Understanding Idam ===
So therefore, ''idam''. ''Idam'' means that which is manifest, that which is visible, that which is interactable, that which is transactional, and that which is experienceable, and that which brings about an effect when we experience something. All these things fall under the category of ''idam''. "This" means whatever falls within our five sense organs, including the mind—that is called the manifest universe, and we are part of the universe.

== '''Vācyārtha (वाच्यार्थ) and Lakṣyārtha(लक्ष्यार्थ)''' ==
So this is what is called exoteric meaning, not esoteric meaning. Exoteric means a physical understanding, external meaning—also called vācyārtha.

=== The Two Levels of Meaning ===
'''Vācyārtha:''' when we use sentences, speech, and many times we use it in different ways. So there is something called V'''ācyārtha''', and there is something called '''lakṣyārtha.'''

I gave you many times, but it is worth repeating. Suppose you and your neighbor have just come out of the respective gates of your homes, and you don't have a car. Your neighbor has a car, and he just started the car, or about to start, and you go up to him and say, "Where are you going?"

Of course, the person understands why you are asking. "But if I am going to your office, that side, to the side where in the direction of your office, can you please give me, drop me near my office? Somewhere near my office." He says, "Yes, come in. I am going that way only. I will drop you near your office."

What was the question? "Where are you going?" The person is least interested where the other person is going. He was interested whether he can give me a ride. Understanding "where you are going" is called '''vācyārtha''', and the reply will be '''lakṣyārtha:''' "I will drop you. Please sit down."

=== Examples of Vācyārtha and Lakṣyārtha ===
Sometimes we use vācyārtha. That is absolutely fine according to the situation. But many times, albeit unconsciously, we use this word lakṣyārtha. What do you mean by that?

For example, you know, "Mom, you have cooked this curry. It is so tasty." That is called vācyārtha. What is the lakṣyārtha? "You give me more. I like it so much. I enjoy it so much. I want another 2-3 servings if possible." That is what really the man's intention. But I don't say that directly.

== The Esoteric Meaning ==
So that Brahman is the cause, and Brahman is infinite. And infinite cannot give rise to finiteness—impossible. That means infinite cannot be separated, cut into pieces. That is called infinite. And there is no cutter. There is no action of cutting. There is no person who can cut because it is infinite.

So that Brahman causes infinite. This visible universe which I am, we are all experiencing, is also manifest, visible, experienceable, interactable, transactional. This is also and must be full, because the effect must have all the characteristics of the cause only. That is what we have to understand here.

This is the external meaning, exoteric meaning, not esoteric meaning. What is the real meaning? So let me explain.

=== The One Consciousness ===
I see this world. I see you. I see a tree. I see an animal. This will do as an example. So I see a tree. The person who sees the eye, the person who sees the man, the person who sees the dog and the tree and everything else included, is only one person. But what is experienced, seen, can be many, many.

So this person who is experiencing, how is he experiencing? Through his consciousness. I am conscious this is a person. I am conscious this is a tree. I am conscious this is a dog. They are all different.

=== The Kṣetra and Kṣetrajña[क्षेत्र क्षेत्रज्ञ ] ===
In the thirteenth chapter of the Bhagavad Gītā, this is the subject: ''sarva kṣetreṣu'''सर्वक्षेत्रेषु''''' —there are countless number of kṣetras or objects, experienceable things. But ''kṣetrajña cha api mam viddhi sarva kṣetreṣu Bhārata['''क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत'''।[Bhagavad Gita chXIII verse 3]''—but the kṣetrajña, the knower of every field, every object, is only one.

So consciousness is one, and what it experiences can be as many as possible. So who is that, that is experiencing? I. And "I" means what? Body cannot experience without consciousness. Mind cannot experience without consciousness.

=== Jīvātman ===
Therefore, the only conclusion is: body-mind experience, which we call jīvātman, with the help of the consciousness. Consciousness is quite separate, nothing to do with body-mind. In fact, body-mind are also objects. We objectify: "This is my body." The moment you say "my body," it becomes an object of experience. And the moment I say "my mind, my mind is happy, my mind is unhappy."

And therefore, pure consciousness but experienced only through this one particular body and mind is called jīvātman. And the same thing we have to attribute: Brahman is pure consciousness. He is of infinite consciousness, and His infinite consciousness is unmanifest because there is no second.

=== The Illusion of Limited Consciousness ===
But this jīva's consciousness is limited. So we think—not really limited—because we are identified with body-mind, we think we are limited. You have your own consciousness. A dog has its own consciousness. But it is a grave mistake. Consciousness, dog consciousness, man consciousness, tree consciousness, my consciousness—there is no such division. Small consciousness, blue consciousness, sweet consciousness, bitter consciousness—there is no such thing.

But when the same consciousness identifies, then it is called: this is sweet, this is good, this is desirable, this is not desirable. They are the thoughts of the mind, not thoughts of the consciousness. That is why I can say: "My mind is thinking it is bitter, my mind is thinking it is sweet," etc.

=== Part Two -Jīva-Brahma Aikyam['''''pūrṇam udacyate''.]पूर्णात् पूर्णमुदच्यते''' ===
So the intended meaning is: Brahman is infinite, me the jīva necessarily must be infinite. So jīva-Brahma aikyam.Then what do we say? "How did I come to be a jīva?" Because I am an effect. Therefore, an effect must always have a cause. And therefore, ''pūrṇāt'', from that infinite, as if, merely as if it happened, '''''pūrṇam udacyate''.'''

So this visible universe, including consciousness also, seems to have come from that one cause because it is one cause. If it is one cause, then everybody, everything must have come from that only. ''Pūrṇāt pūrṇam udacyate''—as if this has come out of that. And again, this has come out of that. That is a thought.

=== Part Three: Pūrṇasya Pūrṇamādāya Pūrṇamevāvaśiṣyate'''पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते''' ===
=== The Mind's Limitation ===
And that thought is because of the inability of the mind to understand, because infinite cannot be understood. Therefore, the ṛṣi wants to tell us: even though it appears, this infinite universe is as an effect, and it seems to have come out from that cause, really speaking, infinite cannot be the cause. Infinite cannot be the effect.

Therefore, ''Pūrṇasya Pūrṇamādāya''—even though this infinite seems to have come from that infinite, even though this universe seems to have come from that Brahman which is infinite, even though me, the jīva, seems as if it has come from that infinite Puruṣa, ''pūrṇam eva avaśiṣyate''—the real understanding, the truth, the reality is that only that Brahman alone is the truth.

=== The Ultimate Reality ===
''Avaśiṣyate'' means what remains after all this calculation. And Brahman alone is, even though these are all appearances. And this is the highest truth.

== The Path to Realization ==
Of course, we are not in that position to really understand. Therefore, we have to do manana. '''Manana''' is the process of clarifying the doubts in the mind. And '''nididhyāsana''' is to follow what I am convinced of without slipping into all these ignorant actions—wanting the result of actions, wanting only the happy actions, avoiding the unhappy results. All those things have to be given.

=== The Process of Spiritual Growth ===
That means my behavior becomes purely spiritual behavior. And then my mind becomes slowly full, concentrated, expanded. Understanding becomes better. I grow sattva guṇa. And then I will have a glimpse. And a glimpse will pull me forever into it.

But for that also, there may be obstacles from my own body-mind, from external world, and from Gods, etc. Therefore, may God be gracious. May God be gracious in the form of my guru's grace, and by the grace of my guru, who is none other than Brahman.

=== The Role of Obstacles ===
May these obstructions help me, not destroy me, but help me so that those very obstructions may help me to move forward in the form of producing vairāgya, dispassion, etc. These are the most essential point we discussed today, some minor points might be there, we shall disucss them 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!'''
[[Category:Brihadaranyaka Upanishad]]
{{DEFAULTSORT:Brihadaranyaka_Upanishad_Santhi_Mantra_Lecture_08_on_15_February_2026}}

Brihadaranyaka Upanishad Introduction Lecture 04 on 01 February 2026

2026-06-22T04:23:17Z

Bhama:

== Opening Invocation ==

<big>'''ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।'''
'''पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते''' '''॥'''
'''ॐ शांतिः शांतिः शांतिः ॥'''</big>

'''OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE''' '''PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE''' '''OM ŚĀNTI ŚĀNTI ŚĀNTI'''

'''OM'''

That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

==Introduction to Pramanas==
We have been studying the Brihadaranyaka Upanishad. In our last class we have been discussing about the pramāṇas.

We have discussed that pramāṇas are generally divided into two categories.

==First Category: प्रत्यक्षप्रमाण - Pratyakṣa Pramāṇa==

===Names and Definitions===

The first category of pramāṇa is that which gives us valid right knowledge from the universe through the instrumentality of the five sense organs plus mind. This pramāṇa is called pratyakṣa pramāṇa — direct perceptual knowledge.

And sometimes we may have to infer, compare, or presume. There are other means, other ways of arriving at the right knowledge. But all of them — four of them — are based upon direct perception called pratyakṣa pramāṇa.

These are called respectively:

#'''अनुमान''' - '''Anumāna''': Inferential knowledge
#'''उपमान''' - '''Upamāna''': Comparative and analogical knowledge
#'''अर्थापत्ति''' - '''Arthāpatti''': Postulation or presumption
# '''अनुपलब्धि''' - '''Anupalabdhi''': Knowledge obtained by non-perception

But all these four, based upon direct perception called pratyakṣa pramāṇa, work only with regard to the experienceable world. And experience of the world is obtained only through the five sense organs.

'''Questions Beyond Sense Perception'''

But there are things which we cannot explain. We cannot understand. About that, knowledge is needed. For example, if anybody questions: Is there afterlife? Is there another world? Is there God? So what I am now — my fate, my birth, my body, my mind — why is it so different from many others? In comparison with the entire universe, I am a unique personality. And my fate is totally different from anyone else's fate. And therefore, why is this difference?

If God is the only creator, one and only creator, why is there so much of differentiation? Is He partial? Or is there some real reason behind this? Is He entirely responsible for our fate? He is responsible solely in the matter of creation, maintenance, and merging back.

But is there also some part from our perspective? Yes, that is called karmaphala. Each individual's karmaphala is totally different from other people's karmaphala. Hence, what we have done in the past births.

So, we have no knowledge of past births, neither of future births. We don't have the foggiest notion what is going to happen next second. We have absolutely no control to change even one hair's color of what is past.

And many things we cannot also change or prevent in this present experience also. So, we need some other type of pramāṇa. And of course, that pramāṇa depends totally upon faith.

==Second Category: शब्द प्रमाण - Śabda Pramāṇa==

===Names and Definitions===
What is that pramāṇa which can give us knowledge of what we cannot experience, obtain through the five sense organs with the help of the mind, with the help of the background consciousness? That is called अपौरुषेय प्रमाण (apauruṣeya pramāṇa), शब्द प्रमाण (śabda pramāṇa), आप्त प्रमाण (āpta pramāṇa), वेद प्रमाण (Veda pramāṇa).

So many names are there: apauruṣeya, śabda, āpta, śāstra, Veda. All these words mean one and the same.

So, what is this śabda pramāṇa? We will use either śabda pramāṇa or Veda pramāṇa interchangeably.

===What Is Veda pramāṇa? Why Is It Called Apauruṣeya?===
When we are trying to understand the Vedas, one very important point we have to keep in mind all the time: Vedas are not the creation of any particular individual or individuals.

An individual is called puruṣa. And what an individual does is called pauruṣa. But this knowledge is purely God's knowledge.

God Himself is knowledge and His knowledge — some people had experienced through purified minds. And what they had experienced, they had put in the form of teaching to other earnest seekers. And when they expressed their experiences, naturally they have to use language.

===The Limitations of Language===
And language is always limited. And there are so many languages. Even in one of our states or even in other countries — Texas English language, New York's English language, Hollywood's English language, California's English language — there would be variations.

Like in England, what is called Welsh language, Scottish language, King's language, Queen's language — difference will be there. Sometimes very difficult to understand, especially Welsh language. In India, there is no need to describe. There are more than 21 spoken written languages. But there are innumerable only spoken languages.

===The Role of Rishis===
What I wanted to convey is: Rishis also may be belonging to different regions. Anybody can become a Rishi in any part of the world. There is no such thing called Hindus, Christians, Muslims. Every religion, every region had produced in course of time its Rishis.

A Rishi is an experiencer of God. And he is a complete experiencer of God. But when it comes to expression, the person's mind is limited. Thoughts are limited. Expressions are limited. Words are limited.

But nevertheless, they convey the truth, maybe in a partial way. Such a person who knows the truth is called Rishi. ''ऋषति, जानाति मन्त्रान् इति ऋषिः'' - ''Ṛṣati, jānāti is Rishi''.

So the collection of these expressions of all these Rishis — that were gathered by a person called Kṛṣṇa Dvaipāyana — he collected, codified, classified, and divided into four Vedas and distributed to each one of his disciples.

Anyway, so Veda is not a creation of human being. It is the knowledge of things not available to the sense organs. And mind also is one of the sense organs.

===Is This Knowledge Reliable?===
Is this knowledge reliable? Is it valid? Yes. People like scientists—they discover some experiment and they say, if you follow these footsteps, you must get the same result.

In the same way, our Rishis also tell: this is also purely like scientific knowledge. Not scientific knowledge, but alike scientific knowledge. Why? Scientific knowledge can only give us sensory knowledge, not supersensory knowledge.

But what does it mean by using the word "scientific"? It means you follow the teachings of a Rishi or Ramakrishna or Holy Mother and you practice, and you must get — you will get, if you have taken exact steps — the same result. In that sense, it is invariable. Whether 5,000 years back, 50,000 years later, anybody who follows these steps, he will get exactly the same result, like mathematical truth.

So that is, in that sense only, it is scientific. But no science can ever prove whether there was a past life or is going to be a future life and what is the relationship, what a person had done in the past or in this present life and the future life. Nobody can tell. Only Veda can tell.

===What Does the Veda Want to Teach?===
So there is—then what does the Veda want to teach? That you are immortal. Each soul is potentially divine, and you have been born so many times and you will be born until you know who you really are. And there are scientifically proven paths by which you can know really what is your true nature, and then you will be birthless, deathless, fearless, and all-knowing. And above all, you become Brahmānanda svarūpa.

So this is called śabda pramāṇa, and that is reliable because now you first don't hear it from somebody and then skeptically you do it. No, first you have faith and then you put it into practice and then you will get the result.

So this Veda is also called āpta pramāṇa, śāstra pramāṇa, apauruṣeya pramāṇa, etc.

==The Teachings of Śabda Pramāṇa ==

===The Existence of God and Brahman===
Now we will discuss about the śabda pramāṇa. The knowledge about God—whether God exists—is available only through śabda pramāṇa.

What does śabda pramāṇa do? It teaches us God exists. Or I am using the word "God," but actually from the Upaniṣads we have to use the word "Brahman exists." And what is this world? It is nothing but Brahman with modified names and forms.

Who am I? You are none other than Brahman — ''तत् त्वम् असि'' - ''tat tvam asi''. And through experimentation I will prove to myself ''अहं ब्रह्मास्मि'' - ''aham Brahmāsmi''.

===The Unprovability of Brahma Jñāna===
Here we have to note down: nobody can prove "I am a Brahma jñānī." Only one Brahma jñānī knows another Brahma jñānī.

Even if Śrī Ramakrishna goes on telling "I am an avatāra" or "I am even a Brahma jñānī," nobody is going to believe him—especially his own nephew who served him, who saw him practicing so much sādhana. He said, "You are fake. If I had not helped you, all your Brahma jñānam would have melted away long back." He got angry. Who would get angry after knowing this person is none other than God?

So it is only anubhava siddhānta — a conclusion that can arrive, definitive knowledge we can get only after direct unity in Brahman. Until that time, as if God is far away.

=== Each Soul Is Potentially Divine===
So this—each soul is potentially divine. Can it be proved? No, it cannot be proved. You have to believe in it through the śabda pramāṇa practiced by following without deviation, not even single deviation.

==The Four Steps of Vedic Teaching==
The teachings of the Vedas in brief are like four steps:
कर्म काण्ड - Karma Kāṇḍa, उपासना काण्ड - Upāsana Kāṇḍa, ज्ञान मार्ग - Jñāna Mārga, मनन - Manana

==First Step: Karma Kāṇḍa==
First step is you turn your ordinary activities into rituals, sacraments. That is the first step, and that itself will give proof that I can get many things in this world through the means of rituals, not through worldly means like doing business, etc.

I mentioned earlier that if somebody recites Śrī Sūktam or Kanakadhārā Stavam, he will get wealth, but it must be for an unselfish purpose, for social welfare purpose and with complete faith. You can experiment. The only way you can be convinced—anybody can be convinced—is through experience only. Mere teaching will not help.

So first step, the Vedas tell: you stop suffering much. Suffering cannot be avoided because life means there will be ups and downs, seasonal changes, and tāpatraya will be there. Three types of sufferings from three sources: from the body, from the external world, from our mind, from gods.

But they can be minimized and our happiness can be increased very much. We discussed about it. One can cultivate intellect, then enjoy medhānanda. One can cultivate aesthetic knowledge and thereby enjoy aesthetic happiness called kalānanda. One can, with faith in the scriptures, in the karmaphala, practice dharma, avoid adharma, and can experience dharmānanda.

Of course, if one removes all duality, becomes non-dual, he becomes—not he experiences, but he becomes—ever experiencer of his own ānanda called Brahmānanda.

===The Question of Proof===
So this Swamiji's words—"Each soul is potentially divine"—cannot logically be proved. In fact, it can be logically proved to be completely wrong statement by observing how even the great so-called religious and spiritual people misbehave so grossly, which Swami Vivekananda had expressed. In the name of religion, rivers of blood had flowed. Even now it is flowing. It has not stopped. Even in this 21st or 22nd century, it is still going on.

===Supersensory Knowledge===
So these facts: After death, what happens? Why we are suffering? Why some suffer? Some are in more fortunate circumstances. Is there a God? Can God be realized? Are there higher worlds? Are there lower worlds? Such knowledge is called supersensory knowledge, and it can be attained only through Vedic knowledge.

And Hindus believe in this Vedic knowledge, and that's why we believe in past lives as well as future lives. And if we are suffering, a true Hindu, a Hindu believer should never blame anybody else excepting one's own self. I have done something wrong. I am only reaping what I sowed in many past lives.

=== Understanding Pramāṇa===
So that is why śabda pramāṇa is the only pramāṇa. As I said, pramāṇa comes from the word pramā. Pramā means to measure. To measure means to obtain right knowledge.

And there are certain means like pratyakṣa, anumāna, etc. And the second category is called '''śabda pramāṇa'''.

We get the right knowledge, but in the second category called śabda pramāṇa, conveyed through thousands of years of what is called traditional teaching coming down through paramgurus. They are called '''āpta vākya'''. Vākya means teaching, not merely sentences—teaching.

It could be in the form of writing like Vedavyāsa's Brahma Sūtras or Śaṅkarācārya's writings, etc. Rishi's teachings, Upaniṣads, etc. So it was passed in the tradition from mouth to ear. That's why it is called śabda. Śabda comes from the mouth.

===The Importance of Faith and Practice===
And people had faith. I think they had more faith in the past than at the present time. How do we know? Because the result tells us. If anybody believes—even a strong belief—he cannot misbehave.

But the way we are conducting our lives conclusively proves that we are only professing that we believe, but we are not turning our lives into practical transformation. That has to be done. We have śravaṇa, but we have not done manana, and therefore change in our character. Nididhyāsana is bringing about appropriate change in our character. That's not happening. So it remains only as sounds. That's all.

===Śrī Ramakrishna's Example===
So the śabda pramāṇa is the only way. That is why Bhagavān comes now and then, practices Himself as an example. Ramakrishna wanted to know whether this image he was worshiping in the temple is real or only superstition. But he was prepared to take the footsteps. So he prayed and he did rituals.

Is the ritual also a provable fact? So as an example, just to recollect your memory: as soon as he used to utter the bīja mantra "Rām," a wall of fire used to spring up around Śrī Ramakrishna, protecting him from all malevolent beings.

Is it the only one? He had myriads of experiences. He said in a very peculiar language: "Day and night, experiences are passing through me like diarrhea." Because when Hṛday became overwhelmed with one experience, Śrī Ramakrishna said, "Do I make much fuss? You had only one experience. That is only for a short time and you are disturbing the whole world so much. And day and night I have these experiences."

Even to contain those experiences, one must have the appropriate receptive capacity, a fit vehicle, vessel; otherwise it will crack like a weak fuse. When high current passes, it will be blowing out. That is highly useful, by the way.

===Primary and Secondary Meanings of Śabda Pramāṇa===
So Upaniṣad mantras, what is called the truths inculcated by the ṛṣis, is the first primary meaning of śabda pramāṇa. And the books or even the teachers who are not enlightened but who are sincere sādhakas—they are the secondary meaning. So books called Upaniṣads, printed books, e-books—they are the secondary meaning.

Why do we say secondary meaning? Because is it the books that give us the knowledge, or is it the meaning of the books that give us real knowledge?

So this Upaniṣad is one of the most marvelous śabda pramāṇa. This Upaniṣad also, like many these things, contains upāsanas.

== Second Step: Upāsana Kāṇḍa==
Earlier I was mentioning the first step is external rituals for gross minds. When the mind becomes more concentrated, more pervasive, expanded, more pure, so the compassionate teachers inculcate, teach, add now mental contemplations called upāsanas, which are much more effective than pure external rituals. The second stage is upāsana kāṇḍa.

So karma kāṇḍa means Vedic ordained external rituals—first stage. As the mind progresses, the teacher at the appropriate time will teach the second step, which is called upāsana.

==Third Step: Jñāna Mārga ==
And the third step will be the well-known śravaṇa. He initiates the disciple into this jñāna mārga. Jñāna means knowledge.

We have to be very careful to distinguish, to separate, not to identify: jñānam and jñāna mārga. Jñāna mārga is followed by some minds. But jñānam is the goal for everybody.

Another name for jñānam or knowledge—pure knowledge—is also parābhakti, supreme devotion, supreme knowledge. They are synonymous words. Why? Because without knowledge, you don't get devotion. And without devotion, you won't get knowledge. Both of them should go together hand in hand.

===The Mahāvākyas===
So that jñānam, initiation into that jñānam or parābhakti, is the third step. And as we all know, after initiation, what is the initiation? Mahāvākya śravaṇa.

There are hundreds of mahāvākyas, but each Veda for the sake of brief reminder only had chosen one mahāvākya, as we earlier learned:

* प्रज्ञानं ब्रह्म - ''Prajñānam Brahma''
*अयम् आत्मा ब्रह्म - ''Ayam ātmā Brahma''
*तत् त्वम् असि - ''Tat tvam asi''
*अहं ब्रह्मास्मि - ''Aham Brahmā asmi''

This last is the essence of this particular Bṛhadāraṇyaka Upaniṣad.

==Fourth Step: Manana==
But whichever mahāmantra a person—he has to sit and deeply think about it. Because this mahāvākya contradicts what we are experiencing every second of our life.

Mahāvākya says you are pure consciousness. Our experience says I am the body-mind. I am different from everything. Mahāvākya says pure consciousness is infinite, one without a second. What we see is just the opposite.

Pure consciousness has no birth and death. What we see is every millisecond, billions and billions of countless births and deaths. The mahāvākya says you are of the very nature of bliss, and we are anything but bliss.

So direct experience completely seems to contradict. How to reconcile? Here is a person—I believe in him—and he is telling from his experience. But my experience is different.

So is there another way of understanding? So the purpose of deep thinking called manana is to get rid of all the doubts. As we become more and more convinced, our behavior changes. This is a great secret we have to understand.

==The Power of Conviction ==
The more we are convinced, automatically, naturally, instinctively, without effort our behavior follows. Our decision follows. Then our speech follows. Then our actions follow.

Simple example: if I am convinced that this bottle contains poison and if I drink I am going to die, that conviction will not allow me to drink that, even it be nectar. If on the contrary, if somebody is convinced that this is not poison, this is pure nectar, then he will not hesitate. In fact, he will rush before anybody else can snatch that. He wants to be the first, which the rākṣasas have done after amṛta was brought out of the samudra manthana.

What a marvelous thing we are talking about here: conviction. That conviction has to grow slowly.

===How Conviction Grows===
How does it grow? With a little conviction, skeptically, we experiment. We experiment—a scientific experiment—and then surprisingly, it proves to be giving exactly the result it claims to give.

Exactly like that: if I do this ritual, then this is what I am going to obtain, and that is what Vedas assure us. You develop at least some bit—they are not saying 100%. Then you practice it, but you have to follow strictly what is said.

So every ritualist will not be having 100% faith, but he is sincere enough to practice 100% what the scripture teaches. "This you have to do, including commas and full stops." And then to his surprise, he gets the result.

And the result will be—whatever be the result—it finally is judged only by its bliss judgment, bliss value. I am more happy than what I was before. Obtainment is only secondary. Experiencing bliss is primary.

This applies to any type of attainment, whether it is physical, mental, or aesthetic, or moral, or spiritual. Then a little bit of this experiment proves to us that there is a truth in this. Once that faith comes: "Okay, let me experiment." Now the faith is stronger than before, a second ritual, and he will obtain it.

=== Faith in Unseen Results===
So that convinces him certain things we cannot experience in this world. For example: ''स्वर्गकामोऽग्निहोत्रं जुहुयात्'' - ''Svargakāmo agnihotram juhuyāt''—one should do agnihotra ritual if one desires to ascend to heaven. That cannot be experienced here.

So this person who had obtained and proved to himself that these rituals, if followed, definitely will give that—"I have experienced it. There is no great faith creator than experienced." Then same must be true.

So he goes on doing it. Then he will definitely experience svarga loka, many types of svarga loka, and then comes back. By that time he is growing in faith.

Spiritual growth means growth in faith. Growth in faith means growth in purity, growth in concentration, growth in right knowledge. So thus step by step he progresses.

===Seeking Permanent Bliss===
Then one day he thinks deeply: "I have been studying the Vedas and I have practiced them and I obtained the result. But now the same Veda is also telling: These are all temporary, ephemeral results. Why do you want to go to heaven and come back?" Come back means what? Fall back. "No. You can be there permanently."

So temporary Brahmānanda is called svarga loka. Permanent svarga loka is called Brahmānanda. Anything permanent must be infinite.

So this person opens his eyes, looks up, and the scripture itself telling: "This is just to produce conviction in you. But now this is the real goal."

And then the person has to believe because of his experiences. So now he will start: "Where can I get this knowledge?" Approaches a guru. That is called guru upāsadanam.

==Summary of Śabda Pramāṇa==
So this is how śabda pramāṇa will work.

What did we discuss so far? With regard to supersensory or non-sensory knowledge, we have to rely upon the scriptures.

What is the supersensory knowledge? Whatever lies outside the sense organs such as:

*Past and future births
*Higher and lower lokas
*Continuation of life after the fall of the body
*Existence of Brahman

These are the four important topics. So, karmaphala also. If I am suffering, it is solely due to my responsibility. If I am happy also, because of my own actions.

Now this person says: "These are all temporary things. How can I permanently approach God, become one?" And then he enters into that third stage called jñānam. Not jñāna mārga—jñānam.

==Approaching the Guru==
He approaches a guru, a bhakta approaches Ramakrishna, Holy Mother, Swamiji, other Swamijis, etc. And the guru, the teacher knows better than the disciple, because objectively to observe others from outside is easier than trying to observe oneself.

We are heavily biased, especially with regard to ourselves. With regard to everybody, every object we are biased. But with regard to ourselves—too much biased.

So, let us become objects of observation to another good person. A guru by definition means is a reliable person, āpta. Āpta means reliable. Every guru is an āpta puruṣa.

So, we have to pray to God: "O Lord, I want to come to You." And this sincere desire, when it arises, God Himself will bring about an appropriate meeting between the guru and the śiṣya.

This is what Swami Vivekananda explained: when the field is ready, the seed must come.

=== The Guru-Disciple Relationship ===
When such a meeting takes place, some extraordinary transformation takes place. The guru makes the disciple his own, and the disciple also looks upon the guru as the most near. ''आत्मनस्तु कामाय'' - ''Ātmanastu kāmāya'' — there is nobody nearer to me, nobody who wishes my welfare more than my guru, not even my parents.

Even the parents, they have partial love. But if some of the children say "we want to renounce the world," they will put on pressure. Why? They become jealous: "When we are so much suffering, what right have you got to escape this suffering and live a happy life?" This is their unconscious. So, they want to drag everybody and say, "Okay, now I am happy, you also are suffering, we are great companions now."

So, a guru is one who knows what is real welfare for us and himself leads that life, and he guides his disciple without any motivation.

===Availability of the Guru===
So, such a guru—is it possible to get? Yes, but it can happen only when we are ready and by God's grace, and both these are same. Our readiness and God's grace are exactly the same.

And then we approach the guru, and he can be a jñāna mārgī, he can be a devotional guru, he can be a karma yogi guru, he can be a rāja yogi guru—it doesn't matter. But all of them have the ability to understand the mentality of the students and guide them appropriately.

==The Three Steps of Practice==
So, such guru will come definitely when the right time comes, and then the disciple, placing his full faith, should follow the teachings. And those teachings are:

===1. श्रवण - Śravaṇa (Listening)===
First, listen with complete faith called śravaṇa.

===2. मनन - Manana (Reflection)===
Then think deeply like samudra manthana, churning of the ocean, so that any doubt lingering, hiding—and they all hide—they must come up. By churning they do come up, and then keep what is essential, throw out all the unessentials.

===3. निदिध्यासन - Nididhyāsana (Transformation)===
Then the person becomes śraddhāvān. At that stage, śraddhā controls him. Until that stage, he is controller, master of the śraddhā. Once śraddhā possesses like a ghost, a person has no option but to behave according to that śraddhā.

And that śraddhā will be transforming: "God is everywhere, He is watching me, so I can never do—I can never think, I can never talk, I can never do anything that meets the disapproval of God. I can only do what brings the grace of God, what brings the approval of God."

And then that brings about slowly but surely transformation in our thoughts, in our faith, in our words, and in our actions. And that is also called the development of sattva guṇa.

==Understanding the Three Guṇas==
These things must be appropriately understood in that category, so:

*तमस् - '''Tamas''' means absolute wrong knowledge
*रजस् - '''Rajas''' means half right knowledge, half wrong knowledge
*सत्त्व - '''Sattva''' means absolutely right knowledge

And right knowledge cannot but take a person to God.

==The Role of Karma Siddhānta==
So that is why, as soon as we develop a little faith—how? By following the rituals, by following the contemplations—then we experience.

Now, not only we experience the results through the rituals, we experience more results through the contemplations called upāsana. We can—I should not equate, but in a way it is comparable to what is called CBT, Cognitive Behavioral Therapy—is what scripture tells: what happens outside is not under your control, but how you can react is under your control.

And if anything is happening outside which is making you suffer, no one is to be blamed, because this is the result coming through the medium of somebody or the other. It can be circumstances, it can be weather, it can be other people, other animals, insects, or even family people—anything. But they are not responsible. We are solely responsible.

A person who has faith in scripture, that is what he will come to. And then once the person accepts it fully, this karma siddhānta says: "Since I am the responsible person for my happiness and unhappiness, I want to be happy, so I will be responsible for all my actions which will bring more happiness and less unhappiness."

Remember: there is no happiness without suffering, there is no suffering without happiness. Both go together, but the percentage, proportion differs too much. And that is how the character change takes place.

===Accepting Responsibility===
How does it take place? First we have to accept: no one is responsible. No one is at fault. If I am suffering, I alone am responsible. Vice versa. If I am in fortunate circumstances, I alone am responsible.

And more reliance upon God will come: "Without Your grace, I will not be able to fight this war, spiritual warfare." And that faith is already there: "If I do my best, then God will do His best."

This is what Śrī Ramakrishna says: if a sincere sādhaka takes one step, God comes running towards him taking 10 steps—not 10 steps, maybe 100 steps. That is absolute truth.

Ramakrishna proved it to the hilt that sincere prayer brings down the grace of God. Whatever be a person, he can be changed.

==The Complementary Role of All Pramāṇas==
Śabda pramāṇa alone can help us finally, but even in this world, if we want to be happier, healthier, and suffer less, the other pañcha pramāṇas must be able to help us.

Very often, discussing this point in the Vedantic scriptures, people don't pay attention. Teachers don't elaborate it.

=== Physical Health===
If I want my body to be healthy, then approach a dietician or a doctor. "Doctor, how can I be more healthy?" Then he will conduct a thorough examination: "These are the defects. This is the type of food you have to eat. This is the type of food you have to avoid. These are the exercises you have to do." And then it includes psychology also, so you should get very good sleep, worry-free sleep. So you should not worry.

How to become free from worries? CBT. Certain things cannot be avoided: hot weather, cold weather, wars—these are everyday things, happening anytime. It can happen universally. So, I have to accept it. That wholehearted acceptance is part of the mental health.

=== Mental Health===
Just like physical health is the result of following certain rules and regulations strictly—avoiding some and practicing some—exactly, mental health also is the result of a person following mental health rules and regulations: do not cherish, entertain these thoughts; cherish only these thoughts.

And if we follow, even an ordinary psychologist can give us extraordinary piece of wisdom. He knows it. Only he may not practice it, but he is ready. I saw once a person in USA who was wearing a t-shirt, and the back of it, front of it is written: "Take my advice. In any case, I am not following it."

Most people are like that. But if we follow psychology, by ourselves we can get psychological knowledge—we are intelligent enough—or if necessary, take the help of well-wishers, take the help of counselors, and follow them strictly. Mental health is guaranteed.

==Conclusion: The Comprehensive Value of Pramāṇas==
What am I trying to convey is: pramāṇas are good, whether we are in the world or whether we want to progress in spiritual life. Pramāṇas are always good for business improvement, family improvement, social improvement, every kind of improvement.

This is the role of pramāṇas, and especially we have to understand equally the śabda pramāṇa, Veda pramāṇa, śāstra pramāṇa, āpta pramāṇa, adhikārika pramāṇa.

We will talk beautiful points in our next class.

==Closing Prayer==

'''''ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्''
''पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु'''''

''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum''

''Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

May Sri Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with bhakti.

'''Jai Ramakrishna!'''
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2 1.2-3 Lecture 44 on 21 June 2026 Q&A

2026-06-22T04:10:21Z

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