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Brihadaranyaka Upanishad Ch.1.4 Lecture 27 on 25 April 2026

Gayatri — Tue, 23 Jun 2026 15:05:58 GMT

The Discussion Among the Seekers of Brahman

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

Bhama — Tue, 23 Jun 2026 05:57:28 GMT

Seeing the Body as Divine

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Brihadaranyaka Upanishad Ch.1.4 Lecture 21 on 04 April 2026

Sachidanand — Tue, 23 Jun 2026 04:17:39 GMT

Opening "Devanagari script Invocation" /* Closing Prayer: , Devanagari script of many mantras, missing words and sentences, and miscellaneous corrections

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Brihadaranyaka Upanishad Ch.1.4 Lecture 27 on 25 April 2026

Gayatri — Mon, 22 Jun 2026 15:29:24 GMT

The Sadguru Leads the Seeker to Realisation

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

Bhama — Mon, 22 Jun 2026 04:49:48 GMT

Question: The State of Jagrat (Wakefulness)

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

Bhama — Mon, 22 Jun 2026 04:43:27 GMT

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

			'''Response:''' Correct.

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

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

			'''Questioner:''' ''Saguṇa brahma''.

			'''Response:''' ''Guṇa'' means what?

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

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

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

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

			'''Questioner:''' Yes.

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

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

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

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

Bhama — Mon, 22 Jun 2026 04:32:47 GMT

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

Brihadaranyaka Upanishad Ch.1.3 Lecture 20 on 29 March 2026

Bhama — Mon, 22 Jun 2026 04:26:47 GMT

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	== Opening Invocation ==		== Opening Invocation ==
	ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते		ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

Brihadaranyaka Upanishad Ch.1.3 Lecture 19 on 28 March 2026

Bhama — Mon, 22 Jun 2026 04:26:30 GMT

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	== Opening Invocation ==		== Opening Invocation ==
	ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते		ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

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

Bhama — Mon, 22 Jun 2026 04:25:22 GMT

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	== Opening Invocation ==		== Opening Invocation ==
	'''ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् । पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ॥'''		'''ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् । पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ॥'''

Brihadaranyaka Upanishad Ch.1 Lecture 10 on 22 February 2026

Bhama — Mon, 22 Jun 2026 04:24:59 GMT

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	= Bṛhadāraṇyaka Upaniṣad: An Introduction to the Madhukāṇḍa and Aśvamedha Upāsanā =		= Bṛhadāraṇyaka Upaniṣad: An Introduction to the Madhukāṇḍa and Aśvamedha Upāsanā =

Brihadaranyaka Upanishad Structure and Theme Lecture 09 on 21 February 2026

Bhama — Mon, 22 Jun 2026 04:24:22 GMT

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	== Opening Invocation ==		== Opening Invocation ==
	ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्		ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्

Brihadaranyaka Upanishad Santhi Mantra Lecture 08 on 15 February 2026

Bhama — Mon, 22 Jun 2026 04:24:00 GMT

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	= The Bṛihadāraṇyaka Upaniṣad: Commentary on the Śānti Mantra =		= The Bṛihadāraṇyaka Upaniṣad: Commentary on the Śānti Mantra =

Brihadaranyaka Upanishad Introduction Lecture 04 on 01 February 2026

Bhama — Mon, 22 Jun 2026 04:23:17 GMT

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	== Opening Invocation ==		== Opening Invocation ==

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

Bhama — Mon, 22 Jun 2026 04:10:21 GMT

Created page with "== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/44%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%2021%20June%20%202026%20.mp3 Link to Audio] == Category:Brihadaranyaka Upanishad"

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[[Category:Brihadaranyaka Upanishad]]

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

Bhama — Mon, 22 Jun 2026 04:09:16 GMT

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

Bhama — Mon, 22 Jun 2026 04:07:17 GMT

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

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

Bhama — Mon, 22 Jun 2026 04:07:05 GMT

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[[Category:Brihadaranyaka Upanishad]]

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

Bhama — Mon, 22 Jun 2026 04:04:23 GMT

Created page with "== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/43%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%20%2020%20June%202026%20.mp3 Link to Audio] == Category:Brihadaranyaka Upanishad"

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== [https://pub-0536a4be5dcf4ea9890169f5da0ca6a9.r2.dev/April%202026%20onwards/Brihadaranyaka%20Upanishad/43%20Q%20%26%20A%20Brihadaranyaka%20Upanishad%20%20On%20%2020%20June%202026%20.mp3 Link to Audio] ==
[[Category:Brihadaranyaka Upanishad]]

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

Bhama — Mon, 22 Jun 2026 04:02:35 GMT

Created page with "== Opening Invocation == ओं जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः. ''Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ,'' pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ. ॐ पूर्णमदः पूर्णमिदं पूर्णात..."

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Brihadaranyaka Upanishad Ch.1.4 Lecture 27 on 25 April 2026

Gayatri — Sun, 21 Jun 2026 13:43:25 GMT

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	We have completed the 8th mantra in the 4th section of the Bṛhadāraṇyaka Upaniṣad, and that concerns the psychology of love. The essence is: there is nobody in this world who loves anything else other than his or her own self. One's own self is the dearest, nearest, most beloved.		We have completed the 8th mantra in the 4th section of the Bṛhadāraṇyaka Upaniṣad, and that concerns the psychology of love. The essence is: there is nobody in this world who loves anything else other than his or her own self. One's own self is the dearest, nearest, most beloved.

	And what is the nature of one's own self? Pure joy — ''Ānanda Svarūpa'' — unbroken happiness. It is not broken. It is not accompanied by its opposite, called ''~~Duḥkha~~''. In this world, everything comes in a dualistic form. Dual doesn't mean two — dual means everything comes with its opposite: happiness and unhappiness, life and death, good and evil, honour and dishonour, profit and loss, etc. These words we get in the Bhagavad Gītā very often. One should keep one's mind in the midst of these realities absolutely calm and quiet, because they come and go.		And what is the nature of one's own self? Pure joy — ''Ānanda Svarūpa['''आनन्द स्वरूपः ]''''' — unbroken happiness. It is not broken. It is not accompanied by its opposite, called ''Duḥkh[ '''दुःख''' ]''. In this world, everything comes in a dualistic form. Dual doesn't mean two — dual means everything comes with its opposite: happiness and unhappiness, life and death, good and evil, honour and dishonour, profit and loss, etc. These words we get in the Bhagavad Gītā very often. '''सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २-३८'''॥[''sukha-duḥkhe same kṛitvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi'' ]One should keep one's mind in the midst of these realities absolutely calm and quiet, because they come and go.

	But one's desire will be for ''Ānanda'', for bliss. Why? Because I am, you are, everything is Brahman. The nature of Brahman is ''Sat'', ''Cit'', ''Ānanda''. So we are really wanting to be our own selves — which implies that at the moment, we think we are not Brahman. That is the subject matter.		But one's desire will be for ''Ānanda'', for bliss. Why? Because I am, you are, everything is Brahman. The nature of Brahman is ''Sat'', ''Cit'', ''Ānanda'''सत् चित आनन्द'''''<nowiki/>'''.''' So we are really wanting to be our own selves — which implies that at the moment, we think we are not Brahman. That is the subject matter.

	So the quest of every ''Jīva'' is only for: "Let me not die. Let me not be ignorant. And let me never be unhappy. Let me live eternally. Let me know everything. And let me always have unbroken joy." Is that possible? Yes, it is possible. How is it possible? Because that is my nature.		So the quest of every ''Jīva'' is only for: "Let me not die. Let me not be ignorant. And let me never be unhappy. Let me live eternally. Let me know everything. And let me always have unbroken joy." Is that possible? Yes, it is possible. How is it possible? Because that is my nature.
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	So these mantras — the 9th and 10th in the 4th section — are the very heart and essence of this entire Bṛhadāraṇyaka Upaniṣad, of all the Upaniṣads, of all the Gītā, of the Gospel of Śrī Rāmakṛṣṇa, the Bible, the Koran, the Guru Granth Sāhib — every scripture of every religion. The essence is only one: "How can I become God?" God means — we may not dare to say "I wish to become God" — but: "I wish that I have no death. I wish I have no ignorance. I wish I will never ever experience even one billionth of unhappiness, for one trillionth of a second also." So that is the subject matter, which is expressed beautifully in this 9th and 10th mantra.		So these mantras — the 9th and 10th in the 4th section — are the very heart and essence of this entire Bṛhadāraṇyaka Upaniṣad, of all the Upaniṣads, of all the Gītā, of the Gospel of Śrī Rāmakṛṣṇa, the Bible, the Koran, the Guru Granth Sāhib — every scripture of every religion. The essence is only one: "How can I become God?" God means — we may not dare to say "I wish to become God" — but: "I wish that I have no death. I wish I have no ignorance. I wish I will never ever experience even one billionth of unhappiness, for one trillionth of a second also." So that is the subject matter, which is expressed beautifully in this 9th and 10th mantra.

	The 9th mantra is a small mantra. It is only one mantra — the original mantra in the 4th section, 9th mantra. Let us first split the sentence and then understand the English meaning. The explanation will come later on — we will deal with it.		The 9th mantra is a small mantra. It is only one mantra '''तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते । किमु तद्ब्रह्मावेद्यस्मात्तत्सर्वमभवदिति ॥ ९ ॥'''—['''''tadāhuryadbrahmavidyayā sarvaṁ bhaviṣyanto manuṣyā manyante kimu tadbrahmā'vedyasmāttatsarvamabhavaditi\|\|]''''' This is the original mantra in the 4th section[Brahmana], 9th mantra. Let us first split the sentence and then understand the English meaning. The explanation will come later on — we will deal with it.
	~~----~~

	== The Awakening of the Spiritual Seeker ==		Tat ahuh ['''तत् आहुः]''', they say, explanation will come later on , we will deal with it .
	It looks as if some people — those who are awakened — a person has been sleeping to the knowledge of one's own self, and after a lot of suffering, he starts thinking. And ultimately he studies the scriptures, and he understands that there is a way out of the suffering. One need not have even the slightest bit of suffering. On the other hand, one can have an infinite amount of ''Ānanda''. Even the word happiness, joy, or pleasure will not cover that word ''Ānanda''. It is a very specific word, which means infinite and eternal happiness. The simplest way of translating the word ''Ānanda'' is: unbroken happiness for all eternity.		== The Awakening of the Spiritual Seeker[Tat ahuh ['''तत् आहुः] ]''' ==
			Tat ahuh ['''तत् आहुः] means''' It looks as if some people — those who are awakened '''उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत'''। ''[uttiṣṭhata jāgrata prāpya varānnibodhata]'' \| कठोपनिषद् अध्याय १ वल्ली ३Verse १४[ '''Kathopanishad Chapter 1 valli 3 verse 14''']a person has been sleeping to the knowledge of one's own self, and after a lot of suffering, he starts thinking. And ultimately he studies the scriptures, and he understands that there is a way out of the suffering. One need not have even the slightest bit of suffering. On the other hand, one can have an infinite amount of ''Ānanda''. Even the word happiness, joy, or pleasure will not cover that word ''Ānanda''. It is a very specific word, which means infinite and eternal happiness. The simplest way of translating the word ''Ānanda'' is: unbroken happiness for all eternity.

	Even now — even one trillionth of a second — we are not bound, we are not deviating from that experience. Even now. But the mind creates all the problems.		Even now — even one trillionth of a second — we are not bound, we are not deviating from that experience. Even now. But the mind creates all the problems.

Teachings of Swami Brahmananda Lecture 06

Bhama — Sun, 21 Jun 2026 00:04:12 GMT

Created page with "==Invocation== ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः. Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ, pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ. ==Introduction: The Eternal Companion== We are studying the teachings of Swami Brahmanandaji. As..."

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Teachings of Swami Brahmananda Lecture 05

Bhama — Sun, 21 Jun 2026 00:01:39 GMT

Created page with "==Invocation== ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः. oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ, pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ. ==Introduction== So, regarding yesterday night's talk, are there any questions? Otherwise we can..."

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Teachings of Swami Brahmananda Lecture 04

Bhama — Sat, 20 Jun 2026 23:58:00 GMT

Created page with "==Invocation== ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुं, पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः. oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadguruṃ, pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ. ==Introduction: Continuing the Teachings of Swami Brahmananda== We are continuing the spiritual t..."

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Teachings of Swami Brahmananda Lecture 01

Bhama — Sat, 20 Jun 2026 23:54:07 GMT

Introduction: The Eternal Companion

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Teachings of Swami Brahmananda Lecture 03

Bhama — Sat, 20 Jun 2026 23:48:52 GMT

Created page with "==Introduction: The Importance of Understanding Meditation== Yesterday I said we have to discuss a very important topic. What was that topic? Meditation. At least one person remembered it. See, most of us do not understand what is meditation, what is the process, how do we know we are going forward. It is very important for us to understand this. You can call it also spiritual progress. ==What Is Meditation?== First, what is meditation? So if we are meditating, the word..."

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Teachings of Swami Brahmananda Lecture 02

Bhama — Sat, 20 Jun 2026 23:38:50 GMT

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Teachings of Swami Brahmananda Lecture 02

Bhama — Sat, 20 Jun 2026 23:36:34 GMT

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Teachings of Swami Brahmananda Lecture 01

Bhama — Sat, 20 Jun 2026 23:30:05 GMT

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

Bhama — Sat, 20 Jun 2026 22:52:46 GMT

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

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Brihadaranyaka Upanishad Santhi Mantra Lecture 08 on 15 February 2026

Gayatri — Sat, 20 Jun 2026 13:35:17 GMT

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Brihadaranyaka Upanishad Structure and Theme Lecture 09 on 21 February 2026

Sdevi — Wed, 17 Jun 2026 21:17:25 GMT

Opening Invocation

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Brihadaranyaka Upanishad Santhi Mantra Lecture 08 on 15 February 2026

Gayatri — Wed, 17 Jun 2026 14:24:11 GMT

The Initial Response

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	Swami Vivekananda illustrates this by giving the parable of the lion. The lion which fell as a baby into a flock of sheep, and then influenced by them, started eating grass, bleating like a sheep and thinking, "I am the sheep." But one day the guru lion comes and drags him and says, "Thrust a piece of meat!"—very poetical, dramatic way of explaining.		Swami Vivekananda illustrates this by giving the parable of the lion. The lion which fell as a baby into a flock of sheep, and then influenced by them, started eating grass, bleating like a sheep and thinking, "I am the sheep." But one day the guru lion comes and drags him and says, "Thrust a piece of meat!"—very poetical, dramatic way of explaining.

	When Swamiji gives talks, his talk goes straight into the heart. It thrust a piece of meat. And once the grown-up lion who thought that "I am a sheep" has tasted that piece of meat, suddenly it remembered, "I am a lion!" Then it gave a big roar. What is that roar? "There is nobody else. I am the whole lot."		When Swamiji gives talks, his talk goes straight into the heart. It thrust a piece of meat. And once the grown-up lion who thought that "I am a sheep" has tasted that piece of meat, suddenly it remembered, "I am a lion!" Then it gave a big roar. What is that roar? aham brahmasmi!"There is nobody else. I am the whole lot."

	''Aham annam, aham annam, aham annam''		''Aham annam, aham annam, aham annam''
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	And when first time we hear that, we become frightened. My experience is different. "I am nothing, not anything else but Brahman"? Because Brahman means I am the only one—''ekam eva advitīyam''. There is nobody besides me. But my experience is there are number of things. So therefore the guru says, "Your experience is false. The truth is quite different. You are the only one."		And when first time we hear that, we become frightened. My experience is different. "I am nothing, not anything else but Brahman"? Because Brahman means I am the only one—''ekam eva advitīyam''. There is nobody besides me. But my experience is there are number of things. So therefore the guru says, "Your experience is false. The truth is quite different. You are the only one."

	And this is beautifully illustrated. We will talk in course of time. That is mahāvākya which teaches the word ''tat tvam asi''. And this is a mahāvākya.		And this is beautifully illustrated. We will talk in course of time. That is mahāvākya which teaches the word ''tat tvam asi''. ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

			पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते


			Transliteration

			oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate

			pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate

			And this is a mahāvākya.Om Shantih Santih Santih!

	== The Unique Śānti Pāṭha of Bṛhadāraṇyaka ==		== The Unique Śānti Pāṭha of Bṛhadāraṇyaka ==
	So every Upaniṣad has to be started with a śānti pāṭha. And there is some peculiarity here. Unlike the other śānti pāṭhas—where "Let my limbs be strong and healthy, let my mind be full of Upaniṣadic qualities which alone can enable me to realize I am Brahman"—all these prayers are over. But here, simply the essence of this entire Bṛhadāraṇyaka Upaniṣad is given in this form.		So every Upaniṣad has to be started with a śānti pāṭha. And there is some peculiarity here. Unlike the other śānti pāṭhas—where "Let my limbs be strong and healthy, let my mind be full of Upaniṣadic qualities which alone can enable me to realize I am Brahman"—all these prayers are over. But here, simply the essence of this entire Bṛhadāraṇyaka Upaniṣad is given in this form.pūrṇamadaḥ pūrṇamidaṃ

	=== Context of the Mantra ===		=== Context of the Mantra ===
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	# ''Pūrṇam adaḥ'' is one part		# ''Pūrṇam adaḥ'' is one part
	# ''Pūrṇam idam''—these two together is one part (this is the second part)		# ''Pūrṇam idam''—these two together is one part
			# purnat purnamudachayate(this is the second part)
	# ''Pūrṇasya Pūrṇamādāya Pūrṇamevāvaśiṣyate'' This is the third part		# ''Pūrṇasya Pūrṇamādāya Pūrṇamevāvaśiṣyate'' This is the third part

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	=== The Final Cause ===		=== The Final Cause ===
	We have seen in Taittirīya Upaniṣad, we have seen as one of the seven reasons: "I am made myself. I have made myself very well." What was the meaning we got there? I am the final cause. And don't question, because if you question "What is my cause?" then you are delegating me into the field of an effect. No, that is not the meaning. That is the final cause.		We have seen ''svayam akuruta,i''n Taittirīya Upaniṣad, we have seen as one of the seven reasons: "I am made myself.sukrutam I have made myself very well." What was the meaning we got there? I am the final cause. And don't question, because if you question "What is my cause?" then you are delegating me into the field of an effect. No, that is not the meaning. That is the final cause.

	''Adaḥ'' means that infinite which is invisible. In other words, it is unmanifest. These are technical terms. Even in Bhagavad Gītā also it is used. So everything has come—before a baby is born, is coming from the unmanifest. After death also, that so-called individual baby (you need not call him baby), that individual goes back from where he has come: came from the invisible, unmanifest, and he went back into the unmanifest.		''Adaḥ'' means that infinite which is invisible. In other words, it is unmanifest. These are technical terms. Even in Bhagavad Gītā also it is used.'''''avyaktad vyakta yah sarve''''' So everything has come—before a baby is born, is coming from the unmanifest. After death also, that so-called individual baby (you need not call him baby), that individual goes back from where he has come: came from the invisible, unmanifest, and he went back into the unmanifest.

	Birth means from the unmanifest to become manifest. Death means going from the manifested state into the unmanifested state.		Birth means from the unmanifest to become manifest. Death means going from the manifested state into the unmanifested state.
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	=== The Etymology of Brahman ===		=== The Etymology of Brahman ===
	And another name for that infinite, infinite means the biggest. Biggest is also called infinite. And Brahman is called infinite. The root etymological meaning of Brahman is ''bṛh-dhātu''. The root, ''~~bṛh~~'', means that which is the largest.		And another name for that infinite, infinite means the biggest. Biggest is also called infinite. And Brahman is called infinite. The root etymological meaning of Brahman is ''bṛh-dhātu''. The root, ''bṛhm'', means that which is the largest.

	"Largest" is not an adjective, it is viśeṣa. Brahman is infinite. Infinity is not a quality of Brahman—it is Brahman itself. What does it mean? Any quality can be separated. Suppose a person is good, we call him good person. But sometimes, for whatever reason, he may not exhibit his goodness; he will exhibit his wickedness, evilness. Then that quality, that which can change, is called a quality.		"Largest" is not an adjective, it is viśeṣa. Brahman is infinite. Infinity is not a quality of Brahman—it is Brahman itself. What does it mean? Any quality can be separated. Suppose a person is good, we call him good person. But sometimes, for whatever reason, he may not exhibit his goodness; he will exhibit his wickedness, evilness. Then that quality, that which can change, is called a quality.
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	=== Brahman's Infinity ===		=== Brahman's Infinity ===
	So Brahman is infinite. There is nothing other than Brahman, which automatically means that everything that we experience—the experiencer and the experienced, a subject as well as the object—must be nothing else, excepting that infinity only. But because of our mind, whatever we think about infinite is only finite. The extent of the mind is finite, limited. A limited [mind] cannot even imagine what is unlimited. That's why...		So Brahman is infinite. There is nothing other than Brahman, which automatically means that everything that we experience—the experiencer and the experienced, a subject as well as the object—must be nothing else, excepting that infinity only. But because of our mind, whatever we think about infinite is only finite. The extent of the mind is finite, limited. A limited [mind] cannot even imagine what is unlimited. That's why. avangmanasa gochara

	So the final cause, that which is invisible, avyakta, unmanifest, called also Brahman, called God, by whatever blessed name you call it, the final cause. Why do we call it a cause? Because the whole universe is an effect.		So Purnamadah ,the final cause, that which is invisible, avyakta, unmanifest, called also Brahman, called God, by whatever blessed name you call it, the final cause. Why do we call it a cause? Because the whole universe is an effect.

	=== Part Two: Pūrṇam Idam (This is Infinite) ===		=== Part Two: Pūrṇam Idam (This is Infinite) ===
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	=== The Kṣetra and Kṣetrajña ===		=== The Kṣetra and Kṣetrajña ===
	In the thirteenth chapter of the Bhagavad Gītā, this is the subject: ''sarva kṣetreṣu''—there are countless number of kṣetras or objects, experienceable things. But ''kṣetrajña sarva kṣetreṣu Bhārata''—but the kṣetrajña, the knower of every field, every object, is only one.		In the thirteenth chapter of the Bhagavad Gītā, this is the subject: ''sarva kṣetreṣu''—there are countless number of kṣetras or objects, experienceable things. But ''kṣetrajña su mam viddhi sarva kṣetreṣu Bhārata''—but the kṣetrajña, the knower of every field, every object, is only one.

	So consciousness is one, and what it experiences can be as many as possible. So who is that, that is experiencing? I. And "I" means what? Body cannot experience without consciousness. Mind cannot experience without consciousness.		So consciousness is one, and what it experiences can be as many as possible. So who is that, that is experiencing? I. And "I" means what? Body cannot experience without consciousness. Mind cannot experience without consciousness.
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	=== The Role of Obstacles ===		=== The Role of Obstacles ===
	May these obstructions help me, not destroy me, but help me so that those very obstructions may help me to move forward in the form of producing vairāgya, dispassion, etc. These are the most essential point we discussed today, some minor points might be there, we shall disucss them in our class		May these obstructions help me, not destroy me, but help me so that those very obstructions may help me to move forward in the form of producing vairāgya, dispassion, etc. These are the most essential point we discussed today, some minor points might be there, we shall disucss them in our next class

	== Closing Prayer ==		== Closing Prayer ==

Gospel of Sri Ramakrishna Lecture 166 on 16-June-2026

Bhama — Wed, 17 Jun 2026 01:18:56 GMT

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Gospel of Sri Ramakrishna Lecture 166 on 16-June-2026

Bhama — Wed, 17 Jun 2026 01:18:15 GMT

Created page with "Full Transcript (Not Corrected) == Opening Invocation == ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् | पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः || Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadgurum | pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ || == Closing Prayer == ''Om Jānānāṃ Śā..."

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Full Transcript (Not Corrected)

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

पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ||

Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadgurum |

pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ ||

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

''Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh''

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

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