Wiki Vedanta - User contributions [en]

Brihadaranyaka Upanishad Ch.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T07:06:59Z

Shekhar: /* The Three Upāsanās of the First Chapter */

Full Transcript (Not Corrected)

== 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.
----

== 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.
----

== 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.
----

== 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).
----

== 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''.
----

== 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''.
----

== 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.
----

== 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.
----

== 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''.
----

== 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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T06:09:34Z

Shekhar: /* The Structure of the First Chapter: Upadeśa Kāṇḍa */

Full Transcript (Not Corrected)

== 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.
----

== 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.
----

== 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.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T06:05:58Z

Shekhar: /* The Structure of the First Chapter: Upadeśa Kāṇḍa */

Full Transcript (Not Corrected)

== 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.
----

== 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.
----

== 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T06:00:56Z

Shekhar: /* The Structure of the First Chapter: Upadeśa Kāṇḍa */

Full Transcript (Not Corrected)

== 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.
----

== 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.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted 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 — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T05:57:06Z

Shekhar: /* Adhyāropa and Apavāda: The Vedāntic Methodology */

Full Transcript (Not Corrected)

== 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.
----

== 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.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T05:48:39Z

Shekhar: /* What is Apavāda? */

Full Transcript (Not Corrected)

== 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.
----

== 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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T05:47:30Z

Shekhar: /* Adhyāropa and Apavāda: The Vedāntic Methodology */

Full Transcript (Not Corrected)

== 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.
----

== 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? ===
Then starts the second part of the scripture, called ''Apavāda''. The teacher says: what I told you was true only for that level of students, or when you were at that level. But now you have crossed over, and you yourself are longing for something higher. Now I will teach you. This is called ''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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T05:46:00Z

Shekhar: /* What is Adhyāropa? */

Full Transcript (Not Corrected)

== 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.
----

== 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).

So slowly the teacher tells the student to fulfil desires through scriptural means. The person may start sceptically, but in course of time he gets what was promised, develops faith, and when he opens his eyes and looks further into the scripture, he says: "Why should I be content with temporary results and limited happiness? Why settle for limited existence? I can have eternal existence, infinite knowledge, and unbroken bliss." By now the student's mind has developed tremendous ''śraddhā''.

=== What is Apavāda? ===
Then starts the second part of the scripture, called ''Apavāda''. The teacher says: what I told you was true only for that level of students, or when you were at that level. But now you have crossed over, and you yourself are longing for something higher. Now I will teach you. This is called ''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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T05:44:34Z

Shekhar: /* What is Adhyāropa? */

Full Transcript (Not Corrected)

== 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.
----

== 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

So slowly the teacher tells the student to fulfil desires through scriptural means. The person may start sceptically, but in course of time he gets what was promised, develops faith, and when he opens his eyes and looks further into the scripture, he says: "Why should I be content with temporary results and limited happiness? Why settle for limited existence? I can have eternal existence, infinite knowledge, and unbroken bliss." By now the student's mind has developed tremendous ''śraddhā''.

=== What is Apavāda? ===
Then starts the second part of the scripture, called ''Apavāda''. The teacher says: what I told you was true only for that level of students, or when you were at that level. But now you have crossed over, and you yourself are longing for something higher. Now I will teach you. This is called ''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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T05:42:50Z

Shekhar: /* What is Adhyāropa? */

Full Transcript (Not Corrected)

== 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.
----

== 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 every human being is potentially divine. God will give those necessary sticks — not always carrots — to awaken us.

So slowly the teacher tells the student to fulfil desires through scriptural means. The person may start sceptically, but in course of time he gets what was promised, develops faith, and when he opens his eyes and looks further into the scripture, he says: "Why should I be content with temporary results and limited happiness? Why settle for limited existence? I can have eternal existence, infinite knowledge, and unbroken bliss." By now the student's mind has developed tremendous ''śraddhā''.

=== What is Apavāda? ===
Then starts the second part of the scripture, called ''Apavāda''. The teacher says: what I told you was true only for that level of students, or when you were at that level. But now you have crossed over, and you yourself are longing for something higher. Now I will teach you. This is called ''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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T05:37:09Z

Shekhar: /* What is Adhyāropa? */

Full Transcript (Not Corrected)

== 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.
----

== 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 said later that the pot would disappear in mid-air — that is, there are spirits which accept such offerings.

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 every human being is potentially divine. God will give those necessary sticks — not always carrots — to awaken us.

So slowly the teacher tells the student to fulfil desires through scriptural means. The person may start sceptically, but in course of time he gets what was promised, develops faith, and when he opens his eyes and looks further into the scripture, he says: "Why should I be content with temporary results and limited happiness? Why settle for limited existence? I can have eternal existence, infinite knowledge, and unbroken bliss." By now the student's mind has developed tremendous ''śraddhā''.

=== What is Apavāda? ===
Then starts the second part of the scripture, called ''Apavāda''. The teacher says: what I told you was true only for that level of students, or when you were at that level. But now you have crossed over, and you yourself are longing for something higher. Now I will teach you. This is called ''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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-11T05:30:52Z

Shekhar: /* Opening Invocation */

Full Transcript (Not Corrected)

== 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.
----

== 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 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 said later that the pot would disappear in mid-air — that is, there are spirits which accept such offerings.

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 every human being is potentially divine. God will give those necessary sticks — not always carrots — to awaken us.

So slowly the teacher tells the student to fulfil desires through scriptural means. The person may start sceptically, but in course of time he gets what was promised, develops faith, and when he opens his eyes and looks further into the scripture, he says: "Why should I be content with temporary results and limited happiness? Why settle for limited existence? I can have eternal existence, infinite knowledge, and unbroken bliss." By now the student's mind has developed tremendous ''śraddhā''.

=== What is Apavāda? ===
Then starts the second part of the scripture, called ''Apavāda''. The teacher says: what I told you was true only for that level of students, or when you were at that level. But now you have crossed over, and you yourself are longing for something higher. Now I will teach you. This is called ''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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-09T16:49:46Z

Shekhar: /* Opening Invocation */

Full Transcript (Not Corrected)

== 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 grow strong; may my speech, vital breath, eyes, ears, strength, and all my senses become full and vigorous. All this (the entire universe) is the Brahman revealed in the Upaniṣads. May I never deny Brahman; may Brahman never deny me. Let there be no rejection between us — let me never reject Brahman. May all the noble qualities (dharmas) taught in the Upaniṣads dwell in me, in me who am devoted to the Self. Yes, may they abide in me. Om — peace, peace, peace."

= 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.
----

== 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 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 said later that the pot would disappear in mid-air — that is, there are spirits which accept such offerings.

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 every human being is potentially divine. God will give those necessary sticks — not always carrots — to awaken us.

So slowly the teacher tells the student to fulfil desires through scriptural means. The person may start sceptically, but in course of time he gets what was promised, develops faith, and when he opens his eyes and looks further into the scripture, he says: "Why should I be content with temporary results and limited happiness? Why settle for limited existence? I can have eternal existence, infinite knowledge, and unbroken bliss." By now the student's mind has developed tremendous ''śraddhā''.

=== What is Apavāda? ===
Then starts the second part of the scripture, called ''Apavāda''. The teacher says: what I told you was true only for that level of students, or when you were at that level. But now you have crossed over, and you yourself are longing for something higher. Now I will teach you. This is called ''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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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.1.1-2 Lecture 11 on 28 February 2026

2026-06-09T16:35:28Z

Shekhar: /* Opening Invocation */

Full Transcript (Not Corrected)

== 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''

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.

= 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.
----

== 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 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 said later that the pot would disappear in mid-air — that is, there are spirits which accept such offerings.

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 every human being is potentially divine. God will give those necessary sticks — not always carrots — to awaken us.

So slowly the teacher tells the student to fulfil desires through scriptural means. The person may start sceptically, but in course of time he gets what was promised, develops faith, and when he opens his eyes and looks further into the scripture, he says: "Why should I be content with temporary results and limited happiness? Why settle for limited existence? I can have eternal existence, infinite knowledge, and unbroken bliss." By now the student's mind has developed tremendous ''śraddhā''.

=== What is Apavāda? ===
Then starts the second part of the scripture, called ''Apavāda''. The teacher says: what I told you was true only for that level of students, or when you were at that level. But now you have crossed over, and you yourself are longing for something higher. Now I will teach you. This is called ''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. There is a kind of Bengali sweet whose outside looks absolutely the same, but the inside can be filled with hard lentils — ''kaḍai dāl'' — or with coconut and jaggery, or with ''canā'', or with broken milk — what we call paneer. There is a vast difference in what is within, even though the outside appears the same. Slowly the teacher takes the student higher in exactly this way.
----

== 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, Gopālasumā had the ''darśana'' of child Gopāla. And then, like a devoted woman, she went to Dakṣiṇeśvara, and there she saw that this Kṛṣṇa — God himself — had said: "Whatever pathway a person chooses to approach and come to me, I will run towards him and take him into my bosom and teach him." So Gopāla — that is, Bāla Kṛṣṇa — started entering into Śrī Rāmakṛṣṇa's body and coming out. He did this several times until Gopāla's mother understood that her Gopāla and Śrī Rāmakṛṣṇa are not different — they are one and the same. In fact, Gopāla's mother first had the vision of Śrī Rāmakṛṣṇa, and then Śrī Rāmakṛṣṇa transformed himself into child 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. She started understanding: "My Gopāla wants to teach me that he is Rākhal, he is Narendra, he is Tārak, and he is 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.

After some weeks or months, there was a chariot festival. Those who wish to know the details can refer to ''Śrī Rāmakṛṣṇa: The Great Master'' by Swami Sārādānanda. She described graphically that on that day she had a universal vision of her Gopāla. Everything — living and non-living, moving and non-moving, the priest, the audience, the chariot, the people pulling the chariot, the music makers — without exception, everybody was nothing but her Gopāla. With that, her realization of ''Sarvaṃ Khalvidaṃ Brahma'' was complete.

That is the purpose of ''Adhyāropa'' and ''Apavāda''.
----

== The Three Upāsanās of the First Chapter ==
As I mentioned, the first chapter contains the analysis of ''Adhyāropa''. How do we know? Because in the first chapter, following certain types of contemplations, there are three meditations — ''upāsanās'' — described:

# Contemplation on a horse — ''Aśva Upāsanā''
# Contemplation on fire — ''Agni Upāsanā''
# Contemplation on ''Prāṇa'' — ''Prāṇa Upāsanā''

In this Upaniṣad, the chapters are known as ''Adhyāyas''. The word ''Adhyāya'' is very interesting: ''Adhyāpaka'' means teacher, ''adhyayana'' is studying, and so ''Adhyāya'' means that which teaches what a person wants to learn. Each chapter has several sections, and each section is called a ''Brāhmaṇa''.

In the first three ''Brāhmaṇas'' of the first chapter, we see these three meditations. The first ''Brāhmaṇa'' of the first chapter consists of two verses, and the second consists of seven. Both the first and second ''Brāhmaṇas'' are devoted to the meditation on a horse and the fire used in the ritual called ''Aśvamedha Yajña''.
----

== 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 ===
When the horse came to the forest where Muni Vālmīki resided — Rāma having sent Sītā away from the kingdom, she being pregnant, and Lakṣmaṇa, devoted to Sītā, having brought her to Vālmīki Ṛṣi with tears in his eyes, though he had to obey Rāma — there she gave birth to twins, Lava and Kuśa. Vālmīki, not only a poet but also an expert archer, taught them the best of archery. The story is marvellous and very purifying.

These two children, proud and well-trained, one day saw this horse sent by Rāma — their own father, though they did not know it. Hanumān was the commander-in-chief, and nobody can defeat Hanumān because he is called ''Mukhya Prāṇa''. Nobody can defeat ''Prāṇa'', because if you fight with ''Prāṇa'', ''Prāṇa'' will leave you and you will be dead. 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 ''Māyā'' 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''.
----

== 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''.
----

== 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 waking "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, 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.

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.
----

== 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.
----

== 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''.
----

== 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 ==
''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 Introduction Lecture 03 on 31 January 2026

2026-05-24T16:22:44Z

Shekhar: /* Closing Prayer */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the Vishishtadvaitins, advaitins and the bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad is mainly divided into three parts: Madhu Kanda, Muni Kanda (also known as Yajnavalkya Kanda), and Khila Kanda. Kanda means a chapter (or section).

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Sri Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

'''कोऽहं कस्त्वं कुत आयातः तत्त्वं चिन्तय तदीयं भ्रातः ।'''

ko'haṁ kastvaṁ kuta āyātaḥ tattvaṁ cintaya tadīyaṁ bhrātaḥ ।

''(Simplified phonetic reading: ko-ham kas-tvam kuta aayaatah; tattvam chintaya tadeeyam bhraatah.)''

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Sri Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== What is Knowledge? ==
Knowledge means right understanding about any object, just as it is, not as we think it is, just look back in your life, look at number of people that we come into contact, objects we come into contact with, each one of us have got our own peculiar opinions.

Not only this applies, not only this applies to strangers and others, it applies including to our own parents, to our own brothers and sisters, and including our own self also.

All misconceptions start with the misconception that I am somebody else, so, for that, how does right knowledge arise?

=== Prama — The Meaning of "Right Knowledge" ===
And right knowledge is called pramana.
The word prama means to measure.

So, prama means to measure. When we measure, when we measure anything, let us say grain, if you have the right type of measurement, whether it is weighing or you put it, there is a vessel which gives you 100 grams, another vessel which gives you 500 grams, another when it is full will give you 100%.

So, anything that gives us complete knowledge is called prama means to measure, that's why it is called prama means to obtain, through right means absolute knowledge which will not be mixed with even 1% of wrong knowledge.

That is called prama means to measure, that is called prama means to measure, and the instruments for this prama right knowledge are called pramanas.

=== The Six Pramanas of Advaita Vedanta ===
These pramanas are 6 in number according to Advaita Vedanta. We have discussed, but just a brief recollection, just to recollect, what are these? In Indian philosophy, particularly within the school of Advaita Vedanta, pramanas are the valid means through which we acquire accurate, valid knowledge of the world and the self. Note down, we are not only talking about self or God, we are talking about the world.

But if the condition of our present knowledge, God may or may not exist, but the world definitely is existing and therefore it is real, therefore we should act and react according to this concept.

What does Vedanta teach? Brahm satya Jagat mithya, It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real, your Vedanta teaches this world is unreal, God alone is real, my knowledge is just the contrary, complete 100% opposite, how come?"

=== Two categories of Pramanas ===
Anyway, for that purpose, knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means, and the first means that we employ is called d"irect experience ," called "pratyaksha pramana."And based upon this pratyaksha pramana, another four subsidiary pratyaksha pramana are added, so you can say one pramana or you can say one plus four, five pramanas.

The second category of pramana is called shabda pramana because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyaksha, they are not directly experienceable. For example, there is life after death, there are other worlds and there are higher worlds and lower worlds ,and there is also a God ,and we are all experiencing the results of our own past lives.

So science employs, and we also consciously and most of the time unconsciously experience, five types of this means of acquiring knowledge. Most of the time we don't employ them properly, and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

==== 1. Pratyaksha (Direct Perception) ====
But to go briefly, the first category, and the only category really speaking, is called pratyaksha, perceptual knowledge.This is anowledge gained directly through the five sense organs. So sight, hearing, smell, taste ,and touch anrecombined with the mind. Mind is the internal perception of emotions like joy or pain , happiness, andunhappiness.

So as a simple example, you see a blue book on a table your eyes ,our eyes ,perceive the color and shape directly ,giving us the valid knowledge that here is a blue book ,and that also separates bit y the adjectives . Wat is the adjective ? I is a book ; therefore,it is not a table ,it is not a tree ,and it is blue ,so it excludes all other colors . Tat is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas ; briefly,we will discuss ithem n today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a rson to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you ,and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire; therefore, we infer b,ut foiversally we observe that wherever there is fire, there is smoke. That is very necessary; that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience nobut t the other part b,y seeing one part of the fact w,e infer the other fact a,nd that is called anumāna pramāṇa.

For that very important to underst,and so we must have experience of both things together invaria. Sy suppose you see fibut re no sm; then so this inference becomes inva. No, no every time we see a fire there is a wisp of sm,oke even from the driest firew,ood and that is call"vyāpti," meaningans universally applicable observa,ble so we see only part of, it which is call"smoke,"oke and theref,ore wherever there is f,ire there would be sm,oke so if you sonly ee the sm,nly we infer there is f is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person . H looks almost like the person you know and you observe carefully and say ,"Oh ,I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling lacow called a "gavaya," and then we understand somebody told us there is an animal you might see in the forest; it is called "wild ox," and it resembles our cow in a great way, to a great extent, and as soon as you behold that, immediately you find out this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. "Arthāpatti" means meani"reasonable inference."ce. Seeison, forn famous example,okayis yodo u k, or many people knson, per,so oned noboen has seen him eating during the daytime, but he is growing fatter and fatter every day.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily sorfatty substance s,so this person must be gobbling up oily foods plenty of it more than he can digest ,at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason ,you guess this person must be doing this thing secretly at night ,so to resolve this contradiction nof ot seeing him eating and still growing ,we postulate that he must be eating at night ,not only eating plenty ,not only plenty mof the ost unhealthy subjects ;that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept tit here . Thenext morning it is not there ,so that absence of that object leads us to infer that bthe ook must have been taken by somebody to another room ;if it is not in this room ,it must be in the other room.

And all the time we use this arthāpatti where is the officer ?"oOh,we saw him just entering into the office"." S you rush to the office ,but he is not there in his chair ;that is ,,you don't see him . Cn you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toi use the tolet ? Watever it is this is called a"anupalabdhi,"or non -erception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful apnd aplicable and they must be applied meticulously if we want right knowledge ,but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana , hich is called Veda pramāṇa, śor abda pramāṇa. So we will discuss at in our next class.

== Closing Prayer ==
'''ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।'''

'''पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ॥'''

''Oṁ jananīṁ śāradāṁ devīṁ rāmakṛṣṇaṁ jagad-gurum । pāda-padme tayoḥ śritvā praṇamāmi muhur-muhuḥ ॥''

(Simplified phonetic reading: Om jananeem shaaradaam deveem raamakrishnam jagad-gurum; paada-padme tayoh shritvaa pranamaami muhur-muhuh.)

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

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

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T16:20:25Z

Shekhar: /* The Five Pramanas (First Category) */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the Vishishtadvaitins, advaitins and the bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad is mainly divided into three parts: Madhu Kanda, Muni Kanda (also known as Yajnavalkya Kanda), and Khila Kanda. Kanda means a chapter (or section).

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Sri Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

'''कोऽहं कस्त्वं कुत आयातः तत्त्वं चिन्तय तदीयं भ्रातः ।'''

ko'haṁ kastvaṁ kuta āyātaḥ tattvaṁ cintaya tadīyaṁ bhrātaḥ ।

''(Simplified phonetic reading: ko-ham kas-tvam kuta aayaatah; tattvam chintaya tadeeyam bhraatah.)''

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Sri Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== What is Knowledge? ==
Knowledge means right understanding about any object, just as it is, not as we think it is, just look back in your life, look at number of people that we come into contact, objects we come into contact with, each one of us have got our own peculiar opinions.

Not only this applies, not only this applies to strangers and others, it applies including to our own parents, to our own brothers and sisters, and including our own self also.

All misconceptions start with the misconception that I am somebody else, so, for that, how does right knowledge arise?

=== Prama — The Meaning of "Right Knowledge" ===
And right knowledge is called pramana.
The word prama means to measure.

So, prama means to measure. When we measure, when we measure anything, let us say grain, if you have the right type of measurement, whether it is weighing or you put it, there is a vessel which gives you 100 grams, another vessel which gives you 500 grams, another when it is full will give you 100%.

So, anything that gives us complete knowledge is called prama means to measure, that's why it is called prama means to obtain, through right means absolute knowledge which will not be mixed with even 1% of wrong knowledge.

That is called prama means to measure, that is called prama means to measure, and the instruments for this prama right knowledge are called pramanas.

=== The Six Pramanas of Advaita Vedanta ===
These pramanas are 6 in number according to Advaita Vedanta. We have discussed, but just a brief recollection, just to recollect, what are these? In Indian philosophy, particularly within the school of Advaita Vedanta, pramanas are the valid means through which we acquire accurate, valid knowledge of the world and the self. Note down, we are not only talking about self or God, we are talking about the world.

But if the condition of our present knowledge, God may or may not exist, but the world definitely is existing and therefore it is real, therefore we should act and react according to this concept.

What does Vedanta teach? Brahm satya Jagat mithya, It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real, your Vedanta teaches this world is unreal, God alone is real, my knowledge is just the contrary, complete 100% opposite, how come?"

=== Two categories of Pramanas ===
Anyway, for that purpose, knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means, and the first means that we employ is called d"irect experience ," called "pratyaksha pramana."And based upon this pratyaksha pramana, another four subsidiary pratyaksha pramana are added, so you can say one pramana or you can say one plus four, five pramanas.

The second category of pramana is called shabda pramana because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyaksha, they are not directly experienceable. For example, there is life after death, there are other worlds and there are higher worlds and lower worlds ,and there is also a God ,and we are all experiencing the results of our own past lives.

So science employs, and we also consciously and most of the time unconsciously experience, five types of this means of acquiring knowledge. Most of the time we don't employ them properly, and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

==== 1. Pratyaksha (Direct Perception) ====
But to go briefly, the first category, and the only category really speaking, is called pratyaksha, perceptual knowledge.This is anowledge gained directly through the five sense organs. So sight, hearing, smell, taste ,and touch anrecombined with the mind. Mind is the internal perception of emotions like joy or pain , happiness, andunhappiness.

So as a simple example, you see a blue book on a table your eyes ,our eyes ,perceive the color and shape directly ,giving us the valid knowledge that here is a blue book ,and that also separates bit y the adjectives . Wat is the adjective ? I is a book ; therefore,it is not a table ,it is not a tree ,and it is blue ,so it excludes all other colors . Tat is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas ; briefly,we will discuss ithem n today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a rson to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you ,and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire; therefore, we infer b,ut foiversally we observe that wherever there is fire, there is smoke. That is very necessary; that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience nobut t the other part b,y seeing one part of the fact w,e infer the other fact a,nd that is called anumāna pramāṇa.

For that very important to underst,and so we must have experience of both things together invaria. Sy suppose you see fibut re no sm; then so this inference becomes inva. No, no every time we see a fire there is a wisp of sm,oke even from the driest firew,ood and that is call"vyāpti," meaningans universally applicable observa,ble so we see only part of, it which is call"smoke,"oke and theref,ore wherever there is f,ire there would be sm,oke so if you sonly ee the sm,nly we infer there is f is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person . H looks almost like the person you know and you observe carefully and say ,"Oh ,I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling lacow called a "gavaya," and then we understand somebody told us there is an animal you might see in the forest; it is called "wild ox," and it resembles our cow in a great way, to a great extent, and as soon as you behold that, immediately you find out this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. "Arthāpatti" means meani"reasonable inference."ce. Seeison, forn famous example,okayis yodo u k, or many people knson, per,so oned noboen has seen him eating during the daytime, but he is growing fatter and fatter every day.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily sorfatty substance s,so this person must be gobbling up oily foods plenty of it more than he can digest ,at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason ,you guess this person must be doing this thing secretly at night ,so to resolve this contradiction nof ot seeing him eating and still growing ,we postulate that he must be eating at night ,not only eating plenty ,not only plenty mof the ost unhealthy subjects ;that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept tit here . Thenext morning it is not there ,so that absence of that object leads us to infer that bthe ook must have been taken by somebody to another room ;if it is not in this room ,it must be in the other room.

And all the time we use this arthāpatti where is the officer ?"oOh,we saw him just entering into the office"." S you rush to the office ,but he is not there in his chair ;that is ,,you don't see him . Cn you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toi use the tolet ? Watever it is this is called a"anupalabdhi,"or non -erception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful apnd aplicable and they must be applied meticulously if we want right knowledge ,but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana , hich is called Veda pramāṇa, śor abda pramāṇa. So we will discuss at 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''

(Simplified phonetic reading: Om jananeem shaaradaam deveem raamakrishnam jagad-gurum; paada-padme tayoh shritvaa pranamaami muhur-muhuh.)

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

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

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T16:03:37Z

Shekhar: /* Pramanas: Valid Means of Knowledge */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the Vishishtadvaitins, advaitins and the bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad is mainly divided into three parts: Madhu Kanda, Muni Kanda (also known as Yajnavalkya Kanda), and Khila Kanda. Kanda means a chapter (or section).

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Sri Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

'''कोऽहं कस्त्वं कुत आयातः तत्त्वं चिन्तय तदीयं भ्रातः ।'''

ko'haṁ kastvaṁ kuta āyātaḥ tattvaṁ cintaya tadīyaṁ bhrātaḥ ।

''(Simplified phonetic reading: ko-ham kas-tvam kuta aayaatah; tattvam chintaya tadeeyam bhraatah.)''

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Sri Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== What is Knowledge? ==
Knowledge means right understanding about any object, just as it is, not as we think it is, just look back in your life, look at number of people that we come into contact, objects we come into contact with, each one of us have got our own peculiar opinions.

Not only this applies, not only this applies to strangers and others, it applies including to our own parents, to our own brothers and sisters, and including our own self also.

All misconceptions start with the misconception that I am somebody else, so, for that, how does right knowledge arise?

=== Prama — The Meaning of "Right Knowledge" ===
And right knowledge is called pramana.
The word prama means to measure.

So, prama means to measure.

When we measure, when we measure anything, let us say grain, if you have the right type of measurement, whether it is weighing or you put it, there is a vessel which gives you 100 grams, another vessel which gives you 500 grams, another when it is full will give you 100%.

So, anything that gives us complete knowledge is called prama means to measure, that's why it is called prama means to obtain, through right means absolute knowledge which will not be mixed with even 1% of wrong knowledge.

That is called prama means to measure, that is called prama means to measure, and the instruments for this prama right knowledge are called pramanas.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T13:58:00Z

Shekhar: /* Obstacles to Knowledge */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the Vishishtadvaitins, advaitins and the bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad is mainly divided into three parts: Madhu Kanda, Muni Kanda (also known as Yajnavalkya Kanda), and Khila Kanda. Kanda means a chapter (or section).

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Sri Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

'''कोऽहं कस्त्वं कुत आयातः तत्त्वं चिन्तय तदीयं भ्रातः ।'''

ko'haṁ kastvaṁ kuta āyātaḥ tattvaṁ cintaya tadīyaṁ bhrātaḥ ।

''(Simplified phonetic reading: ko-ham kas-tvam kuta aayaatah; tattvam chintaya tadeeyam bhraatah.)''

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Sri Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T13:48:02Z

Shekhar: /* Avidya as the Cause of Bondage */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the Vishishtadvaitins, advaitins and the bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad is mainly divided into three parts: Madhu Kanda, Muni Kanda (also known as Yajnavalkya Kanda), and Khila Kanda. Kanda means a chapter (or section).

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Sri Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

'''कोऽहं कस्त्वं कुत आयातः तत्त्वं चिन्तय तदीयं भ्रातः ।'''

ko'haṁ kastvaṁ kuta āyātaḥ tattvaṁ cintaya tadīyaṁ bhrātaḥ ।

''(Simplified phonetic reading: ko-ham kas-tvam kuta aayaatah; tattvam chintaya tadeeyam bhraatah.)''

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T13:37:05Z

Shekhar: /* Comparative Understanding of the Three Kandas */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the Vishishtadvaitins, advaitins and the bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad is mainly divided into three parts: Madhu Kanda, Muni Kanda (also known as Yajnavalkya Kanda), and Khila Kanda. Kanda means a chapter (or section).

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Sri Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T13:24:55Z

Shekhar: /* Three Main Divisions (Kandas) */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the Vishishtadvaitins, advaitins and the bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad is mainly divided into three parts: Madhu Kanda, Muni Kanda (also known as Yajnavalkya Kanda), and Khila Kanda. Kanda means a chapter (or section).

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T13:19:16Z

Shekhar: /* The Importance of Pure Food */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the Vishishtadvaitins, advaitins and the bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad mainly is divided into three parts: Madhu Kanda, Muni Kanda, Khila Kanda. Kanda means a chapter.

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T13:13:02Z

Shekhar: /* Yajnavalkya's Realization */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad, āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the sister of the Vaishnavas, Vaishnavas' bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad mainly is divided into three parts: Madhu Kanda, Muni Kanda, Khila Kanda. Kanda means a chapter.

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T13:12:27Z

Shekhar: /* Yajnavalkya's Realization */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya (याज्ञवल्क्य) received it to the full. That means he removed 100% of his mind. Then what remained was Brahman (ब्रह्म). And that's why he was called Brahmavid (ब्रह्मविद्).

And Brahmavid (ब्रह्मविद्), as we saw in the Taittiriya Upanishad (तैत्तिरीय उपनिषद्), āpnoti param (आप्नोति परम्) — he attains everything. He becomes Satyam Jñānam Anantam Brahma (सत्यं ज्ञानम् अनन्तं ब्रह्म).

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the sister of the Vaishnavas, Vaishnavas' bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad mainly is divided into three parts: Madhu Kanda, Muni Kanda, Khila Kanda. Kanda means a chapter.

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T12:52:50Z

Shekhar: /* Opening Invocation */

Full Transcript (Not Corrected)

== 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 पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid.

And Brahmavid, as we saw in the Taittiriya Upanishad, āpnoti param—he attains everything. He becomes Satyam Jñānam Anantam Brahma.

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the sister of the Vaishnavas, Vaishnavas' bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad mainly is divided into three parts: Madhu Kanda, Muni Kanda, Khila Kanda. Kanda means a chapter.

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Introduction Lecture 03 on 31 January 2026

2026-05-24T12:51:20Z

Shekhar: /* Opening Invocation */

Full Transcript (Not Corrected)

== Opening Invocation ==
''Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum''

''Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

'''ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥'''

'''Oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṁ śāntiḥ śāntiḥ śāntiḥ.'''

''(Simplified phonetic reading: Om poornam-adah poornam-idam, poornaat poornam-udachyate; poornasya poornam-aadaaya poornam-eva-avashishyate. Om shaantih shaantih shaantih.)''

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 Brihadaranyaka Upanishad ==
Of all the Upanishads, this Brihadaranyaka Upanishad is not only the biggest, it is the most important. And that's why Shankaracharya had written an elaborate commentary upon it. Earlier, I have given some introduction.

=== The Author and Origin ===
Who was this author, the writer or the manifester of this Brihadaranyaka Upanishad? The real author is only God, Brahman. But Brahman had revealed this Upanishad to Yajnavalkya through the deity called Surya Deva, the Sun God. And that is why it came to be known as Shukla Yajurveda.

The entire Shukla Yajurveda was a kind, graceful revelation of this highest spiritual truth to Yajnavalkya because he prepared himself to receive it.

=== The Nature of Prayer and Grace ===
Many times we do not understand what is the meaning of prayer. And even more important, why prayers are not answered.

It is just like an analogy: Two persons go to the ocean. One person goes with a small glass. Another person goes with a huge tanker. And then both of them receive water. But the person with a glass complains, "Why are you bestowing so much upon the other person? Whereas you have given me only a small glass full."

Of course, the ocean will not reply. But common sense will tell us that it is not that the ocean refuses to give you. But you are not ready to receive it. Or whatever capacity of reception you have, that much you got full.

This is what Sri Ramakrishna used to call, "The breeze of God's grace is always blowing. But you have to unfurl your sails." That means you should be ready to receive the grace, which has not started at a particular point of time, but forever it is blowing. Here grace means knowledge.

=== Sadhana and Mental Purification ===
And if we do sadhana, gradually increase our capacity of our mind, then we will be able to receive as much as our mind is ready to receive.

Imagine there is a room full of objects. And you want to buy something huge and put it there. You cannot because there is no space. So you will have to throw out, remove many objects, sufficient at least to keep that newly bought object.

In the same way, our mind is full of thoughts about the world—mithya jagat, avidya world. Sadhana is not meant to receive the grace of God. I repeat, sadhana is not meant to receive the grace of God. Sadhana is meant to make our minds pure. Purity means emptying the mind of all thoughts.

And just like space, as soon as a place is vacant, immediately it becomes available. That is, the space becomes available. You can keep whatever you want there. God's grace, you don't need to invite. You don't need to pray.

=== Yajnavalkya's Realization ===
So Yajnavalkya completely removed all thoughts. That is called purification of the mind. That is called destroying all attachments instantaneously. As soon as a place is vacant, space enters there. Rather, it is already there. Now it becomes more manifest.

This is the clear concept of what is called receiving the grace of God. And Yajnavalkya received it to the full. That means he removed 100% of his mind. Then what remained was Brahman. And that's why he was called Brahmavid.

And Brahmavid, as we saw in the Taittiriya Upanishad, āpnoti param—he attains everything. He becomes Satyam Jñānam Anantam Brahma.

=== The Setting for Study ===
So in the introduction, we have seen this is the biggest of the Upanishads. And it is usually taught to renunciates in the forest. Forest means a place where one can pursue the spiritual studies, spiritual sadhanas.

Spiritual study and spiritual sadhana are not two separate things. Just like a scientist: Scientific knowledge is not a dry knowledge. It is first thought about, then experimented upon. It becomes a provable knowledge. Proven knowledge becomes forever provable knowledge. Take the same steps, one should get the same result. Brahma jñānam is no exception to it. That is the real meaning.

=== Benefits of Forest Environment ===
So where there is no distraction, the mind also, because of the absence of distractions, can also remain equanimous, more calm. We have not developed so much that we can afford to be in this, what is called huge storm on the ocean, and remain in that ocean called Samsara Sagara, and expect to be calm and quiet.

So we have to help ourselves by going into solitude, which Ramakrishna used to call nirjanasthāna. Do not depend upon anything. Everything is perishable, non-dependable. Only God is dependable. That is called solitude.

And it is for the solitude, and there is also another thing: A forest is the most natural expression of nature. And to be in contact with nature itself is extraordinarily calming.

=== The Importance of Pure Food ===
So when a person starts to live and enjoy the bounty of the forest—fruits, roots, etc.—without contamination by artificial fertilizers, etc., the mind of a person becomes very, very pure.

Whereas we are all living cultivated with fertilizers and pesticides, etc. How much harm is being done? Now scientists are astonished how much plastic is going into the fishes, into the animals, into our own bodies. God alone knows.

And when the food is impure, when āhāra is not sāttvic āhāra, śuddha āhāra, then our remembrance of who we are also will be affected by it. That is why the sister of the Vaishnavas, Vaishnavas' bhaktas, is so much of importance for food.

==== An Incident About Food Purity ====
I have narrated an incident: Once Holy Mother bestowed her grace upon one of her disciples and asked him not to eat food in anybody's house excepting at the Jayrambati, Holy Mother's prasada, or the next best choice, the cooking of one's own mother.

The devotee disobeyed it, thinking that after all I am taking food from a devotee's house. Instantaneously his mind came down, fallen, and he received a shock. Then Mother must have told him, "Why did you disobey me? You should have come back here." Such is the effect of food.

Sri Ramakrishna could not touch the food, let alone cooked, even touched by impure people.

=== The True Meaning of Forest ===
So forest affords us natural food, healthy food, and also healthy environment. And there distractions are very, very less. If distractions are not less, that's not a forest, even if it is a forest. We have to understand the inner meaning.

Forest means where a person's mind can remain naturally, without effort, calm and quiet, equanimous. That is a real forest. A house also can be like that.

There is a beautiful Sanskrit verse: So one's own home, svagṛham, itself can become the greatest ashrama, provided the environment is kept like that. Sri Rama's home became such a heaven of peace.

=== Students of the Upanishad ===
Anyway, we already introduced Brihadaranyaka, and people used to study. Two types of people used to study there. One is the vanaprasthis, householders, and then another is monks who renounced.

After living for some time as a vanaprastha ashrama, then when he becomes ready, some of them don't—they occur robe, but not necessary. Sannyasa, vanaprastha ashrama, are not physical external stages. They are development of the purity of the mind. That's what we might discuss in the future.

== Three Main Divisions (Kandas) ==
This Brihadaranyaka Upanishad mainly is divided into three parts: Madhu Kanda, Muni Kanda, Khila Kanda. Kanda means a chapter.

=== 1. Madhu Kanda (The Honey Chapter) ===
Madhu Kanda means the chapter called honey. Honey means everything is interconnected. Why is everything interconnected? Because the source, the ultimate cause is Brahman, and everything comes out Brahman. Like many children of the same parents are interconnected, blood related. That is how it is called Madhu Kanda.

If we do not realize it, that I am separate, you are separate, I can do whatever I like with you, so also you can do, and that brings disastrous results. So it is called Madhu Kanda.

=== 2. Muni Kanda (Yajnavalkya Kanda) ===
Then the second part is called Muni Kanda, Yajnavalkya Kanda, because there are marvelous discussions about the highest knowledge and also about many of the important contemplations called upasanas.

Yajnavalkya explains everything to his challengers and he also becomes the guru of Janaka Maharaja and he also becomes the teacher of his own, one of his own wives called Maitreyi, and most marvelous teachings are there.

=== 3. Khila Kanda (Miscellaneous Chapter) ===
The last Kanda is Khila Kanda. This is what we call appendix or appendicitis or whatever, where various distorted things, disconnected things, kept together, some of them are marvelous things.

So these are the three important divisions of his Brihadaranyaka Upanishad. And again each Adhyaya or Kanda is subdivided into two, so three into two, total there are six chapters.

And then some of them are repetitions, especially the conversation between Yajnavalkya and Maitreyi repeated in another section. And there is also remembrance of lineage, spiritual lineage, guru parampara system, that also is there.

=== Comparative Understanding of the Three Kandas ===
In Madhu Kanda, the primary teaching is upadesha of Brahma jñāna. Therefore it is called also Upadesha Kanda. And second, this is compared to śravaṇa because that is our goal.

Second is Muni Kanda, Yajnavalkya Kanda. In this second chapter, the teachings given are supported by logic. Logic or upapatti is used. That is why it is called logical explanations of these real teachings are given in the first chapter.

And the person who explains such with superb intelligence and clarity is none other than Yajnavalkya himself. So if the first Kanda can be compared to śravaṇa, the second Kanda, Muni Kanda, Yajnavalkya Kanda, Upapatti Kanda can be compared to manana. That is deeply churning, thinking.

Manana means churn the mind, keeping all the acquired knowledge and all the dirt, dust and unnecessary things are removed. Pure, what is called, butter is distilled from there. And Ramakrishna often uses this: There is no harm after being churned. If butter is kept in what you call buttermilk or water, it never mixes. But without that, the milk can get spoiled.

So this is the second chapter and the main guru is Yajnavalkya, Khila Kanda. That is what is called a miscellaneous chapter. In this part, various kinds of upasanas, that is contemplations, various types of rituals are found.

=== The Logic of This Division ===
Why are they found? It doesn't seem logical. First there should be what is called rituals and contemplations. Then logical explanations about Brahma jñāna. And lastly, pure Brahma jñāna.

No, sir. First the goal is explained. Then it is made to be understood with various logics, etc. Supported by logic, the teachings become much more acceptable. But to transform them into practical Vedanta, we have to start from where we are standing or even sitting or even lying down and move forward.

So this is the very logical way of dividing.

== Etymology of "Upanishad" ==
Now we will talk about what is the meaning of the Upanishad. In many of the Upanishads we have explained, but it is very necessary to go through it. First, because of our memory. Second, because repetition only drives deep the meaning into our subconscious and unconscious minds. That is what we need to understand.

This word Upanishad, according to Shankaracharya, is divided into three small words: Upa, Ni, Sad. And Upa and Ni are prefixes. The real word is Sad.

=== Meaning of "Sad" ===
Sad means, according to Shankara himself, that which destroys. What does it destroy? Sad means knowledge. What does knowledge destroy? Knowledge always destroys, only ignorance, nothing else.

Ignorance in Vedanta is called avidya. So Brahmavidya is that which destroys ignorance. If one attains Brahmavidya, then Brahman-ignorance, ignorance of Brahman is destroyed. They are simultaneous process. As soon as we bring light, darkness disappears, things are revealed, stand revealed.

==== Avidya as the Cause of Bondage ====
So according to this scripture, our Vedas, the cause of our bondage, called worldly existence, samsara, is ignorance of Brahman. If Brahmavidya, that is true knowledge, about whom? About our own nature, who am I?

So Brahmavidya destroys the very cause of worldly existence, which is called avidya. And when the cause ceases to exist, the effect of the cause also will be destroyed. As soon as you come to know that this is a rope, not a snake, the fear, the palpitation, will be automatically destroyed.

Not only so, destruction of the false knowledge, but the result of the effect of the false knowledge will also be destroyed. Brahma-avidya-nāśa, its effect, samsara-nāśa, that's what happens.

==== The Problem of Samsara ====
Why should we destroy samsara? If anybody is doubting, worldly existence, samsara means problems arising from gaining, loss, everything. Many times, gaining also causes great sorrow. How does it cause? If somebody is promoted, a hundred or thousand eyes will be glaring at him, scorching him. "What right have you got to get what you got? Each one of us should have got that."

Whoever rises to that position will get the same looks. How many people are waiting to kill the presidents, prime ministers, in every country? Worldly existence means problems. Problems means sorrow. Sorrow is opposite our nature.

How do we know? Because we never lift even a small finger to what is called destroy happiness. But the moment even the slightest sorrow comes, immediately, automatically, we want to get rid of it.

==== The Three Sources of Sorrow ====
And according to Vedanta, all sorrows come from three factors. What is that? This external world represented by gross body, internal world, our mental reactions caused by what is called the mental world. And the root cause of both is karana, cause, causal world.

So, gross body, subtle body, causal body. Any sorrow comes only from these three.

So there is another way, explanation also is there. So that which causes sorrow from our body and external world is called adhyātma. But that which comes from God is what is called from the external world, earthquakes, or lack of rain, or occupation by other people, people who cheat, or punish to people's savings, etc. And that also because of one's own prarabdha actually.

So, there is a third: God or Brahman, also is not only creator, but he is also a supporter, sustainer. And if we do not recognize, if we are not grateful what we are receiving for, then great destruction will come. They will send what is called too much rain, too less of rain, unseasonal rain, earthquakes, or wars, pestilences, or germ warfare.

All these things come. Unfortunately, we blame them on other people, not knowing we are the other people. Our government is nothing but our representation. Collective representation is called our government.

==== Liberation from Samsara ====
So, world existence means problems arising from tapa, sorrow, tapatraya. Liberation from world existence is moksha. Cessation from sorrow. Brahmavid, you know the supreme. So, along with Brahman, he enjoys everything.

Brahmavidya gives two fruits. It destroys ignorance and it grants liberation. There is no separate thing called liberation. To know that I was, I am, I will be ever free, that is, to know that is called liberation.

=== Second Meaning of "Sad" ===
That is one meaning of the word sad. There is another word. It means that which leads us to the right goal. So, what does lead us? Sad means knowledge of self, Brahman. Brahmavidya, where does it lead us?

So, Brahmavidya leads to Brahman. It means what? Leading means what? It means it makes us completely become one with Brahman. Or to know there are no Brahman and me, only one thing and that is Brahman. I am that Brahman. That is why it is said Brahmavid āpnoti param.

So, one meaning of sad is destruction of ignorance. Second meaning is that which leads us to Brahman. And what is the good of it? The nature of Brahman is what? Sat, Cit, Ānanda. Ānanda means bliss.

So, sad means that which leads each one of us to Brahman which means to bliss, which means to counter death, which means complete knowledge, all consciousness, I am Brahman. Thus, attainment of Brahman means I am ānanda svarūpa.

So, we have seen both.

=== Meaning of "Ni" ===
Then, we have to see what is the meaning of Ni. Ni is a prefix and niśaśena nāśayati. We have to presume that meaning. That means there would be not even a little bit remnant of avidya completely. That which eradicates, destroys, so uproots the samsara vṛkṣa.

That is called—that what does it mean? What does it do? Who does it? Sad. So, Ni means there would be a little bit of samsara, a little bit of Brahman. No. Completely.

==== The Problem of Mental Conflict ====
So, what is the problem? Sad. Whatever knowledge we have, that is our problem. Knowledge is received by the mind, developed by the mind. But then, mind means there is also intellect.

So, our mind, our understanding, buddhi and manas are ever at conflict. I know aham brahmāsmi. But, my mind says, "You idiot, you liked this sweet very much. Now, get to work and enjoy that sweet."

This ever opposing force, that is why it is called dvandva, is haunting us ever since creation. So, therefore, mere knowledge will not do. Our identity with the body, our identity with our possessions, our identity with the family and our hatred of other people, both of them lead to bondage only.

That's why it is said, pāpam is also gives us sorrow. Puṇyam also gives us more sorrow. How come? Because if pāpam is like a person who falls a little bit down, from a short height. Puṇyam, you go to the Svarga Loka, the pāpa, you fall down, which is extraordinarily painful.

That's why we must rise beyond both virtue and vice. But in the beginning, get rid of the vice. Later on, we have to get rid of virtue also. We must go beyond that. So, we must go beyond dharma, beyond artha, beyond kāma, then only moksha is possible.

==== Obstacles to Knowledge ====
So, in spite of knowledge, we have got passions, hatreds, aversions, desires, kāma, krodha, lobha, moha, mada, mātsarya. These are called obstacles to right knowledge.

So, these feelings have not only come from the past birth, but in this birth also, unfortunately, we reinforce them instead of cutting them down. So, all these things are sure to affect the mind, but Vedanta knowledge also arises in the intellect. Doubts also arise in the intellect until definitive knowledge arises.

If the mind is not kept under control, śama, dama, ādi, ṣaṭ, sampatti, this knowledge does not really work. That is why, even when we understand intellectually Vedanta, we are unable to keep serene and quite equanimous in the face of ups and downs of life. And this is the problem of all humanity.

Only just a selected few manushya, nāma, sahasreṣu try to jump out of the net, as Ramakrishna gives the analogy of the fish, and only a few succeed in it.

==== The Path Through Dharma Shastra ====
That is why, we have to start our life in having faith not in Vedanta Shastra, but in Dharma Shastra. What does Dharma Shastra do? Like a spiritual doctor, like a physical doctor, this is a spiritual doctor, it says, if you want physical health, mental health, every type of health, then you will have to stop doing these things and start doing these things.

They are called niṣedhāda, do not even think of doing them, or if, because we have already done, then slowly try to reduce them by replacing them with what should be done. That is called vidhi.

So, only when one leads a dharmic life, these obstacles of vidhi or misconception will become absent, it takes time gradually. So, that knowledge which arises in an intellect free from all doubts and in a mind free from the obstacles of misconception or jñāna, that is called in Vedanta, Sanskrit knowledge of the absence of all the obstacles.

==== The Process of Learning ====
So, to remove misconceptions, how do we do that? So, as I said, first we have to go to a guru and then what does the guru do? He first prescribes rituals and then contemplations. First rituals, then contemplations and then when the guru finds a fit person, he starts giving us what is called upadeśa, teaching and that teaching is called śravaṇam.

Śravaṇam is not merely listening to a lecture like this. For that, we have to be ready and then whatever is received must be made firm through the process of churning the mind until the last vestige of doubt is totally removed and when that happens, then we have to fight with the old samskaras, bring in new samskaras and that is called nididhyāsana means remove the unspiritual samskaras, replacing them with spiritual samskaras until we reach the doorway to Brahman.

So, Ni means definitive knowledge.

=== Meaning of "Upa" ===
Upa, what is Upa means method of attaining self-knowledge and there is only one path. Upa means near.

==== First Meaning: Approaching the Self ====
First meaning of Upa is we have to approach the self who is within every object in this world, living or non-living.

In the non-living, it is in the form of existence. In the living, it is in the form of not only existence sat but cit and ānanda but even this cit and ānanda are very very minimal, miniscule at the beginning as the soul evolves further, it evolves its brain. Brain means the ability to understand an appropriate body and mind and it culminates in human body and even then the human body has to go through three steps of rajoguna.

==== The Three Gunas and Human Evolution ====
First it would be enveloped with tamoguna. Tamas means darkness. Then slowly like a train approaching the ground, traveling in the tunnel, a faint glimpse of light comes and that is where rajoguna comes out.

Then after the rajoguna as the progress is made, the light becomes more and more and when we come out it becomes perfectly clear which is called sattvaguna. That is how Hinduism divides people into śūdra, vaiśya, kṣatriya and brāhmaṇa but even in a Brahmin's life and that includes other varnas also.

==== The Four Ashramas ====
So life is divided into four as you all know very well, should know very well: learning process, experimenting and experiencing process and being disappointed with the results attained thus slowly turning our face away from the external into the internal which is called vanaprasthāśrama and finally trying to abide with the self in the self called sannyāsāśrama.

So that is the only process and we see this in several of the Upanishads since we have discussed what we call Chandogya Upanishad in the 7th chapter that great learned person who knows everything but whose mind was not under control. He approaches Sanatkumara without guru that is called approaching guru. Approaching guru in Sanskrit is called upasadanam.

==== Guru Upasadanam ====
Guru upasadanam—you stay with the guru and then serve him: tad viddhi praṇipātena paripraśnena sevayā. So gradually one learns to surrender to the guru. Guru means right knowledge so that right knowledge as much as we surrender right knowledge penetrates into the depths of our darkest unconscious lights up destroys old samskaras slowly reveals the self that is abiding there not reluctantly but with the greatest eagerness.

==== The Three Meanings of "Upa" ====
That is the three meanings of the Upa finally the Near. Upa means Near and the nearest thing to us is our own true self or God and approaching him just as a dry straw as soon as it approaches blazing fire it becomes completely burnt out becomes fire itself or like the clarified butter ghee poured into blazing fire it only feeds the fire so one becomes completely one with one's own true nature not becoming somebody else Brahman is our own true nature.

These are the three meanings of Upa:

# A deep desire to approach God
# Follow the teachings of a guru by surrendering and guru tells him first you do this second you do that any number of steps that are needed and that is what is called rituals then contemplations finally śravaṇa, manana, nididhyāsana
# So Upa means Brahma vidya

This is the primary meaning of the word Upanishad.

== Pramanas: Valid Means of Knowledge ==
So now we have discussed but just a brief recollection just to recollect what are these in Indian philosophy particularly within the school of Advaita Vedanta. Pramanas are the valid means through which we acquire accurate valid knowledge of the world and the self.

Note down we are not only talking about self or God we are talking about the world what is the condition of our present knowledge. God may or may not exist but the world definitely is existing and therefore it is real therefore we should act and react according to this concept.

What does Vedanta teach? Brahma satyam jagan mithya. It goes completely opposite to what we know.

A sincere student has to and will question the teacher, "Sir, my experience shows this world is real your Vedanta teaches this world is unreal God alone is real my knowledge is just the contrary complete 100% opposite how come?"

=== Two Categories of Pramanas ===
Anyway for that purpose knowledge or the means of knowledge called pramanas are divided into two categories.

The first category of pramanas should give us valid knowledge about this world and we employ five means and the first means that we employ is called direct experience called pratyakṣa pramāṇa and based upon this pratyakṣa pramāṇa another four subsidiary pratyakṣa pramāṇas are added so you can say one pramāṇa or you can say one plus four five pramāṇas.

The second category of pramāṇa is called śabda pramāṇa because there is the knowledge of things of which we have absolutely no knowledge because they are not pratyakṣa they are not directly experienceable.

For example that there is life after death there are other worlds and there are higher worlds and lower worlds and there is also a God and we are all experiencing the results of our own past lives these are not available for any scientific knowledge.

So science employs and we also consciously and most of the time unconsciously experience five types of this means of acquiring knowledge and most of the time we don't employ them properly and that's why our knowledge will be not only defective knowledge but positively harmful knowledge.

=== The Five Pramanas (First Category) ===
But to go briefly so first category is and only category really speaking is called:

==== 1. Pratyaksha (Direct Perception) ====
Pratyakṣa—perceptual knowledge. This is a knowledge gained directly through the five sense organs. So sight, hearing, smell, taste and touch and combined with the mind. Mind is the internal perception of emotions like joy or pain happiness unhappiness.

So as a simple example you see a blue book on a table your eyes our eyes perceive the color and shape directly giving us the valid knowledge that here is a blue book and that also separates by the adjectives what is the adjective it is a book therefore it is not a table it is not a tree and it is blue so it excludes all other colors that is called pratyakṣa pramāṇa.

And as a derivative of this pratyakṣa pramāṇa there are another four pramāṇas briefly we will discuss in today's class and go to the śabda pramāṇa in our next class.

==== 2. Anumana (Inference) ====
The second is called anumāna—inference. So what is the inference? This knowledge reached by using a reason to arrive at a conclusion based on a previously known universal relationship also called vyāpti.

For example this is a famous example there is a hill in front of you and one day you see smoke arising from behind the hill and you don't know what causes the smoke but you have observed in day to day life when you lit a fire and then smoke arises so smoke will not come unless there is a fire therefore even though we do not see the fire we infer that some fire is going on and the result will be the smoke.

Smoke is definitely caused by fire therefore we infer but for this universally we observe wherever there is fire there is smoke that is very necessary that is called vyāpti.

Apply this to all these inferences therefore when you see one part of our experience not the other part by seeing one part of the fact we infer the other fact and that is called anumāna pramāṇa.

For that very important to understand so we must have experience of both things together invariably suppose you see fire no smoke so this inference becomes invalid no every time we see a fire there is a wisp of smoke even from the driest firewood and that is called vyāpti means universally applicable observable so we see only part of it which is called smoke and therefore wherever there is fire there would be smoke so if you see the smoke only we infer there is fire that is.

==== 3. Upamana (Comparison/Analogy) ====
The third is called upamāna—comparison or analogy. What is this? This is knowledge gained by identifying any unknown object based on its similarity to a known object.

For example you know a person he is such and such but his brother is somewhere in America you have never seen and one day suddenly you encounter this person he looks almost like the person you know and you observe carefully and say "Oh I heard sometime back my friend telling me that his brother is coming back from America" that knowledge will come but even without knowledge this person looks like a person I have already known very well and therefore this person must be related somehow to that person whether it is cousin, brother etc.

The famous example given in Vedanta is we all know what is a cow but suddenly in the forest we see another animal almost resembling like a cow called gavaya then we understand somebody told us there is a animal you might see in the forest it is called wild ox and it resembles our cow in great way great extent and as soon as you behold that immediately you find out so this must be that animal which was described to me.

So seeing resemblance and inferring this must be that particular animal that is called upamāna pramāṇa.

==== 4. Arthapatti (Postulation/Presumption) ====
Then fourth is called arthāpatti. Arthāpatti means artha means meaning that is reasonable inference. Seeing a person famous example is you know or many people know a person and nobody seen has seen him eating during day time but he is growing fatter and fatter everyday.

What is the inference? Nobody can grow without eating and nobody can grow fat without eating oily substance fatty substance so this person must be gobbling up oily foods plenty of it more than he can digest at night where nobody can see him.

So by seeing an effect and you don't see any what is called contrary contradictory reason so you guess this person must be doing this thing secretly at night so to resolve this contradiction not seeing him eating and still growing we postulate that he must be eating at night not only eating plenty not only plenty most unhealthy subjects that is called arthāpatti.

==== 5. Anupalabdhi (Non-Perception) ====
And fifth I already mentioned anupalabdhi. You kept a book always you keep a book in a particular place one day it is missing and at night eleven o'clock after closing all your doors you kept there next morning it is not there so that absence of that object leads us to infer that book must have been taken by somebody to another room if it is not in this room it must be in the other room.

And all the time we use this arthāpatti where is the officer "oh we saw him just entering into the office" so you rush to the office but he is not there in his chair that is you don't see him can you guess he must have gone to some other room to inspect or to ask or to have a cup of coffee or toilet whatever it is this is called anupalabdhi or non perception of an object.

=== Proper Application of Pramanas ===
And all of us use them wonderfully well all these five pramanas are useful applicable and they must be applied meticulously if we want right knowledge but they only apply to sensory knowledge.

But with regard to supersensory knowledge we require another type of pramana which is called Veda pramāṇa, śabda pramāṇa. So we will discuss about it in our next class.

== 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:Brihadaranyaka Upanishad]]