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Brihadaranyaka Upanishad Ch.2 4.11-12 Lecture 66 on 06 September 2026

Gayatri — Sat, 24 Oct 2026 07:30:53 GMT

Brihadaranyaka Upanishad Ch.3 Lecture 78 on 18 October 2026 Q&A

Bhama — Sat, 24 Oct 2026 05:56:33 GMT

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	==Discussion on Reasoning, Avarana and Vikshepa Shakti, and the Ego==		==Discussion on Reasoning, Avarana and Vikshepa Shakti, and the Ego==

Brihadaranyaka Upanishad Ch.2.5.1-15 Lecture 77 on 17 October 2026 Q&A

Bhama — Sat, 24 Oct 2026 05:56:00 GMT

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	==Discussion on Brahma the Creator, the Three Akashas, and the Grace of the Divine Mother==		==Discussion on Brahma the Creator, the Three Akashas, and the Grace of the Divine Mother==

Brihadaranyaka Upanishad Ch.3 Lecture 78 on 18 October 2026 Q&A

Bhama — Sat, 24 Oct 2026 05:51:40 GMT

Narendranath and the Use of Vada

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	'''Response:''' So you see – and when Sri Ramakrishna used to talk with Narendranath, he used ''vada''. But then you also have to remember: Narendranath used to argue – "All these visions you are describing are figments of your imagination."		'''Response:''' So you see – and when Sri Ramakrishna used to talk with Narendranath, he used ''vada''. But then you also have to remember: Narendranath used to argue – "All these visions you are describing are figments of your imagination."

	Sri Ramakrishna was a tremendous drama person. He was patiently waiting: "You wait your ~~askel~~, I will show you what you are."		Sri Ramakrishna was a tremendous drama person. He was patiently waiting: "You wait your rascal, I will show you what you are."

	And one day Gopala's mother had come. And she – what you call, like dogs – ~~she~~ let her on Narendranath. So, "Ma, you said you had the visions of Gopala and all that. This boy deserves to hear all those things. So you please go and" – that lady – out, because her Gopala had told her, without understanding what Sri Ramakrishna really was scheming.		And one day Gopala's mother had come. And she – what you call, like dogs – he let her on Narendranath. So, "Ma, you said you had the visions of Gopala and all that. This boy deserves to hear all those things. So you please go and tell" – that lady went out, because her Gopala had told her, without understanding what Sri Ramakrishna really was scheming.

	Came to Narendranath, sat right in front of him, caught hold of his hands, and started describing and weeping, and now and then asking, "Baba, do you think it is all real, or is it all imaginations of my rotten brain?" And then he himself was shedding tears, because that is the power of truth.		Came to Narendranath, sat right in front of him, caught hold of his hands, and started describing and weeping, and now and then asking, "Baba, do you think it is all real, or is it all imaginations of my rotten brain?" And then he himself was shedding tears, because that is the power of truth.

	Then he was, "No, no mother, whatever you have experienced is absolute truth." Now with what face would he say to Sri Ramakrishna that what Gopala's mother had seen is absolute truth and what you have seen is absolute ~~– unto~~ figments of your imagination? So you see.		Then he was, "No, no mother, whatever you have experienced is absolute truth." Now with what face would he say to Sri Ramakrishna that what Gopala's mother had seen is absolute truth and what you have seen is absolute figments of your imagination? So you see.

	~~'''Participant:''' Okay.~~

	~~'''Response:''' Any more questions?~~
	===Question 2: Can Ahamkara Be Correlated with Avarana and Vikshepa Shakti?===		===Question 2: Can Ahamkara Be Correlated with Avarana and Vikshepa Shakti?===
	'''Participant:''' Okay, pranam, Maharaj. Okay, so Maharaj, I have a question regarding the ''Avarana'' and ''Vikshepa Shakti''. Yeah, Maya and these are some of the thoughts that have come to my mind. I just want to understand if this is correct or needs to be corrected here. So almost like a three-part question.		'''Participant:''' Okay, pranam, Maharaj. Okay, so Maharaj, I have a question regarding the ''Avarana'' and ''Vikshepa Shakti''. Yeah, Maya and these are some of the thoughts that have come to my mind. I just want to understand if this is correct or needs to be corrected here. So almost like a three-part question.

Brihadaranyaka Upanishad Ch.3 Lecture 78 on 18 October 2026 Q&A

Bhama — Sat, 24 Oct 2026 05:47:23 GMT

Created page with "Link to Audio ==Discussion on Reasoning, Avarana and Vikshepa Shakti, and the Ego== ===Question 1: Sri Ramakrishna Asked M. Not to Reason — In What Condition Should We Reason?=== '''Participant:''' About reasoning, Sri Ramakrishna asked M. not to reason. So with respect to reasoning, in what condition should we really reason? ===The Three Types of Vada: Jalpa, Vada, and Vitanda=== '''Response (Maharaj):''' I mentioned three types of ''vada''. ''Jalpa'', ''vada'', and..."

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Link to Audio

==Discussion on Reasoning, Avarana and Vikshepa Shakti, and the Ego==
===Question 1: Sri Ramakrishna Asked M. Not to Reason — In What Condition Should We Reason?===
'''Participant:''' About reasoning, Sri Ramakrishna asked M. not to reason. So with respect to reasoning, in what condition should we really reason?
===The Three Types of Vada: Jalpa, Vada, and Vitanda===
'''Response (Maharaj):''' I mentioned three types of ''vada''. ''Jalpa'', ''vada'', and ''vitanda''.

So ''jalpa'' means to suppress, oppress the opposite party and feel that my own thinking is the best thinking. It is not seeking the truth. It is just "I want to defeat the opponent." That's all.

And ''vitanda'' is just – neither are you reasoning with the other. Even if the other person is rational, you will not accept. You will call him by names. You shout. That is called ''vitanda''.

But ''vada'' means both of us want to come to know what is the truth. For that we will have a discussion. Now Sri Ramakrishna was not against this ''vada''.
===Reasoning Cannot Establish God's Existence===
'''Response:''' But maybe M had – I think he had the understanding that intellectually, through deep thinking, etcetera, one can understand God or even the existence of God. In fact, I can tell you that if you use reasoning, every reasoning proves that God doesn't exist. First – second conclusion we will come to. If we use reasoning, not only does He not exist, He should not exist. Do you understand? He is the most evil being in the whole world. So our thinking like that – so many people who think like that.

And third reason is that reasoning has to be used to further advance in our pathways. It is not meant only to talk about scholarly talks.
===Sri Ramakrishna Did Not Discourage Thinking===
'''Response:''' So Sri Ramakrishna never discouraged anybody. He did not say, "You just shut off your minds; whatever I am cramming into your brains, you just accept without thinking."

There are instances also. Once Sri Ramakrishna was holding a discussion under Panchavati, and then one person went there. Maybe it was rainy season. He took his umbrella there, and then he forgot the umbrella and went away. And Sri Ramakrishna immediately noticed it and brought it to his room and said, "Who has left it? Who has forgotten?" Ah, I think that is that fellow who has followed my words without understanding anything.
===Narendranath and the Use of Vada===
'''Response:''' So you see – and when Sri Ramakrishna used to talk with Narendranath, he used ''vada''. But then you also have to remember: Narendranath used to argue – "All these visions you are describing are figments of your imagination."

Sri Ramakrishna was a tremendous drama person. He was patiently waiting: "You wait your askel, I will show you what you are."

And one day Gopala's mother had come. And she – what you call, like dogs – she let her on Narendranath. So, "Ma, you said you had the visions of Gopala and all that. This boy deserves to hear all those things. So you please go and" – that lady – out, because her Gopala had told her, without understanding what Sri Ramakrishna really was scheming.

Came to Narendranath, sat right in front of him, caught hold of his hands, and started describing and weeping, and now and then asking, "Baba, do you think it is all real, or is it all imaginations of my rotten brain?" And then he himself was shedding tears, because that is the power of truth.

Then he was, "No, no mother, whatever you have experienced is absolute truth." Now with what face would he say to Sri Ramakrishna that what Gopala's mother had seen is absolute truth and what you have seen is absolute – unto figments of your imagination? So you see.

'''Participant:''' Okay.

'''Response:''' Any more questions?
===Question 2: Can Ahamkara Be Correlated with Avarana and Vikshepa Shakti?===
'''Participant:''' Okay, pranam, Maharaj. Okay, so Maharaj, I have a question regarding the ''Avarana'' and ''Vikshepa Shakti''. Yeah, Maya and these are some of the thoughts that have come to my mind. I just want to understand if this is correct or needs to be corrected here. So almost like a three-part question.

So we have the ''Avarana'', which is the covering power, and the ''Vikshepa Shakti'', which you described today as a scattering power. So can we correlate when we say the word ''Ahamkara''? Can we correlate the ''Avarana'' as the ''Aham'' or "I am," and the ''Vikshepa'' as the ''kara'' – that ''ayan''?
===Aham Is Pure Brahman; Avidya Covers It First===
'''Response:''' No. ''Aham'' is pure Brahman. Then only comes ''Avidya''. So first it covers – that "I am Brahman" – that is, "I am not Brahman." That is called the power of ''Avarana Shakti''.

Then simply I can't say who I am not. I have to say something – who I am, isn't it? I am a man, and I am from India, I am a Hindu, these are my parents, these are my children, etcetera. That is called ''Vikshepa Shakti''.
===Deep Sleep, Waking, and Dream States===
'''Response:''' So in deep sleep, we don't know Brahman, but we don't say "I am somebody." But in both waking and dream states, not only do we not know who we are, but we say 100, 150% truth that we are somebody else. That is called ''Vikshepa Shakti''. Now you follow?

''Aham'' is not to be equated with ''Ahamkara''. Be very clear about it. ''Aham'' is Pure Brahman. Whatever we add to that ''Aham'', say "I am" – that is Brahman. So by saying "I am a woman," you are saying at the same time two things: "I am not Brahman, but I am a woman." Are you not doing that?

'''Participant:''' Yes, Maharaj.

'''Response:''' That both fall under that ''karma''. So we have to go beyond both powers. We must know who we are, and automatically there is no question of saying "I am somebody else." That's the truth. That ''Aham'' is what we call ''Turiyavastha''. "I am Brahma." Clear.

'''Participant:''' Yes, Maharaj.
===Question 3: Does Reasoning Remove the Ego?===
'''Participant:''' So Maharaj, when Thakur states that through reasoning you cannot get rid of the ego – it will still remain – so best is to sublimate it, to make it like a devotee, or you know. So all these ''yogas'' are helping us sublimate this ego that we have.
===Surrender, Not Sublimation===
'''Response:''' And I would say it is not sublimation actually. It is surrendering. We are trying more and more to surrender to the Mother. Call it by any name you like – spiritual progress, sublimation, whatever you call it.

So that is the process Sri Ramakrishna is telling: nobody had ever known God through reasoning. But reasoning prevents – helps us by not going in the wrong direction. To go in the right direction, scriptures will guide us. To prevent us from going into the wrong direction, reasoning can help us.

'''Participant:''' Yes.

'''Response:''' That is the function.
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2.5.1-15 Lecture 78 on 18 October 2026

Bhama — Sat, 24 Oct 2026 05:44:20 GMT

Bhama moved page Brihadaranyaka Upanishad Ch.2.5.1-15 Lecture 78 on 18 October 2026 to Brihadaranyaka Upanishad Ch.3 Lecture 78 on 18 October 2026

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Brihadaranyaka Upanishad Ch.2.5.1-15 Lecture 78 on 18 October 2026

Bhama — Sat, 24 Oct 2026 05:39:45 GMT

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

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Full Transcript (Not Corrected)

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

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

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

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

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

OM Peace, Peace, Peace be unto all.

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

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

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

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

Brihadaranyaka Upanishad Ch.2.5.1-15 Lecture 77 on 17 October 2026 Q&A

Bhama — Sat, 24 Oct 2026 05:34:50 GMT

Created page with "Link to Audio ==Discussion on Brahma the Creator, the Three Akashas, and the Grace of the Divine Mother== ===Question 1: How Are We to Understand Brahma's Dependence on Vishnu in the Chandogya Upanishad?=== '''Participant:''' So Maharaj, I have a question about Brahma, the creator. So in the first chapter of Chandogya, when there is this ''mahal'', this ''laya'' is there, you know, and Vishnu – Lord Vishnu – is resting, we find that Brahma, Lord Brahma, is sitting o..."

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Link to Audio

==Discussion on Brahma the Creator, the Three Akashas, and the Grace of the Divine Mother==
===Question 1: How Are We to Understand Brahma's Dependence on Vishnu in the Chandogya Upanishad?===
'''Participant:''' So Maharaj, I have a question about Brahma, the creator. So in the first chapter of Chandogya, when there is this ''mahal'', this ''laya'' is there, you know, and Vishnu – Lord Vishnu – is resting, we find that Brahma, Lord Brahma, is sitting on the lotus which is coming from the navel of Lord Vishnu. Correct.

And in the second chapter, we find that when the ''devas'' were vanquished by the ''asuras'', they go to Lord Brahma, and then together with Lord Brahma they all go to a place where Lord Vishnu and Shiva were. So there seems to be a separation in that chapter – where in the first chapter we find that Lord Vishnu and Brahma actually seem – Lord Brahma seems to be very dependent in some way on Lord Vishnu.

And then we have this ''Srishti'', ''Sthiti'', ''Vinasha'' – you know, where Divine Mother is that. So she is the power that does that. So how are we to understand all of these things, Maharaj? I am not able to understand clearly.
===Brahma Is the Creator: Creation Involves Knowledge===
'''Response (Maharaj):''' Very clear. So Brahma is the Creator. So what is his job? Creation. Creation involves knowledge.

So that Brahma – present within Brahma – only became this entire universe. Not that he is sitting like a potter and creating. He became the creation. We have to understand. So we are all Brahmas only. Whenever you get some new idea, that is called a creative idea – you are a Brahma.
===The Two Demons That Obstruct Creativity===
'''Response:''' But if you want to manifest that creativity, two demons are of greatest obstruction. What is that? You want to hear – you are under the control of people who praise you, and you are affected by that praise. You are also affected by their criticism. That's why everybody is criticised. How many great people are appreciated?

So that is called – that is the purpose of the first chapter – that we are all slaves to our ears. Ears – to what function? Hearing. And what do we hear? We want to hear our praises. We don't want to hear our criticism. Until we overcome them, how are we going to lift our mind to our real purpose of creation?
===The Inner Meaning of Creation===
'''Response:''' What is creation? Here creation means to know that I am the creator. You follow now. I am – I am potentially divine. I want to manifest my divinity. What is the first obstruction? We should not be affected by anything that happens – by cold and heat, by happiness and unhappiness, by praise and criticism, by honour and dishonour, by gain and loss, by victory and defeat.

You follow now – that is the ''antarartha'', inner meaning. So for that we require the grace of God, which is presented in the form of Vishnu.
===The Symbolism of Vishnu Waking Up===
'''Response:''' So as soon as Brahma praised the Divine Mother – "O Mother, please help me" – that ''Shakti'' is manifesting in the form of creation as Brahma, in the form of maintenance as Vishnu.

So that police do not protect us – how are we going to survive? So police is sleepy. What to do? We have to make him wake up. And who put him to sleep? Divine Mother. So therefore we beg the Divine Mother. Out of her compassion, immediately she wakes up the police – the leader of the police, or the Inspector General of Police, okay, IGP. And then he wakes up, and then he, on our behalf, helps us to overcome this weakness of going beyond dualities.

Then Brahma went back happily to do his job, which is called creation – which means, in our case, we progress in spiritual life and manifest and know that I am Brahma.

'''Participant:''' Okay.
===Each Story Has Its Own Significance===
'''Response:''' That is the symbolism. We have to understand it. So each history has its own significance. If we don't understand, we jumble up ideas from different places. And we become confused. We confuse others also. Okay.

'''Participant:''' Yeah.
===Question 2: What Is the Difference Between Chit and Chidakasha?===
'''Participant:''' And a different question, Maharaj. You have brought it up before, but I have understood it also, and that I am not somehow understanding the difference between ''chit'' and ''chidakasha'', Maharaj.
===Bahya Akasha and Chittakasha===
'''Response:''' So ''akasha'' means space. Space means – when things can be kept, to put it simply. Only when there is space, you can put anything there.

So the external world has to be put. Therefore there is an external ''akasha'', space. Okay.

Our thoughts are also objects. They have to be put. So it requires also space. That space where thoughts have to be kept, that is called ''chittakasha''. Every thought is an object, and that thought has to be kept in memory and all that. So if the brain is full of junk, how are you going to remember what should be remembered? Therefore, there is a ''chittakasha'' to support every thought. Okay.
===Chidakasha===
'''Response:''' Similarly, there is a spiritual thought where consciousness has to manifest – that ''akasha'' which enables the consciousness to manifest and to function – that is called ''chidakasha''.

So ''bahya akasha'', ''chittakasha'', ''chidakasha''.

People often get confused with ''chitta'' and ''chit''. Unfortunately, ''chitta'' means a thought. ''Chit'' means pure consciousness. But consciousness is manifesting – in our case, that is called ''chidabhasa''. And that ''chidabhasa'' requires a space. So that space is called ''chidakasha''.

This is the difference. ''Bahyakasha'' to contain the external world. ''Chittakasha'' to contain the internal world. ''Chidakasha'' to contain the reflected consciousness.
===Question: Does Chidakasha Support Both Chittakasha and Bahyakasha?===
'''Participant:''' Okay, so Maharaj, ''chidakasha'' – in that sense, is supporting both the ''chittakasha'' and the ''bahyakasha''.

'''Response:''' Correct.

'''Participant:''' Am I understanding correctly?

'''Response:''' Correct.

'''Participant:''' Okay, yeah, okay, so – okay, yeah, now I understand, Maharaj, the three different.

'''Response:''' Yeah, yes, one.

'''Participant:''' Yeah, thank you, Maharaj.

'''Response:''' Okay, Jai Thakur.

'''Participant:''' Jai Thakur.
===Question 3: Is Maya Beneficial or Not?===
'''Participant:''' Pranam, Maharaj. So just a follow-up question – follow-up question on ma'am's. So you said that Mother actually has put – sort of – the consciousness or the knowledge to sleep, if I got it correct. But here there is some contradiction, like – why is that good, or is that bad? So the effect of Maya – is it beneficial or not? Or is it because some sects they do condemn that? They say that we have to overcome that and pray to Mother. So that is what my question is.
===Potential Divinity and Unmanifested Divinity===
'''Response:''' Okay, very clear. First of all, Swamiji's statement – you take: "Each soul is potentially divine." It is not manifest. Unmanifested divinity is called what? Potential divinity. Do you follow what I am saying?

'''Participant:''' Yes, Maharaj. I wasn't able to unmute myself.

'''Response:''' Yes. Never, never mute till the conversation is ended. Otherwise, it's a waste of time.

So potential means there are some obstructions. Just like a baby – Einstein is a potential Einstein. But he has to unmanifest – what is unmanifest? He has to bring into manifestation.

So every one of us – that Brahma represents every one of us with potential divinity. It is very practical. The life is meant – it is an opportunity. Who can help us? The grace of God in the form of guru, scripture, etcetera.
===Praying for the Manifestation of the Unmanifested===
'''Response:''' For that we have to pray: "O Mother, please help me to unravel, manifest this unmanifested." So for that, when we do – what happens – all the good environment, right teacher, right teaching, the grace – ''Bhadram Kannebhi Srunuyama Deva'', etcetera. Everything that is right, which helps us to manifest, should come.

For that purpose, we have to also fight – carry on the fight. That ability to fight should come only by the grace of the Divine Mother. ''Shakti'' is necessary.
===Vishnu as Manifested Shakti===
'''Response:''' So that ''shakti'' – manifested ''shakti'' – is called Vishnu. So Vishnu is fighting with these demons called ''Madhu'' and ''Kaitava''. And ''Madhu'' and ''Kaitava'' means what? Our state of mind which easily falls prey to both praise – it is affected. It becomes restless.

So when Bhagavan Vishnu, in his grace, he kills – means, by his grace we are able to overcome.
===Swami Vivekananda's Prayer===
'''Response:''' And this is beautifully expressed in our day-to-day prayer by Swami Vivekananda: ''Nirodhana Samahitamana Nirakhi Tava Kripaya''. I am able to control my mind. How am I able to control? I see – ''nirakhi'' means in Bengali – I understand. What do I understand? ''Tava kripaya'' – by your grace.

For that purpose, we have to pray to God. God means Divine Mother. So this is how she wakes up the Vishnu. That is the fighting energy. And then the fighting energy overcomes, and that is how our potential divinity manifests.
[[Category:Brihadaranyaka Upanishad]]

Brihadaranyaka Upanishad Ch.2.5.1-15 Lecture 77 on 17 October 2026

Bhama — Sat, 24 Oct 2026 05:32:52 GMT

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Brihadaranyaka Upanishad Ch.2.5.1-15 Lecture 77 on 17 October 2026

Bhama — Sat, 24 Oct 2026 05:31:44 GMT

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Brihadaranyaka Upanishad Ch.2 4.11-12 Lecture 66 on 06 September 2026

Gayatri — Fri, 23 Oct 2026 15:37:14 GMT

Introduction: The Creative Aspect of Brahman

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Brihadaranyaka Upanishad Ch.2 4.6-10 Lecture 64 on 30 August 2026

Geetha — Thu, 22 Oct 2026 09:13:07 GMT

punctuation and removed Jananim verse in the beginning. one or two spelling or grammar errors.

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Brihadaranyaka Upanishad Ch.2 4.11-12 Lecture 66 on 06 September 2026

Gayatri — Tue, 20 Oct 2026 15:17:37 GMT

← Older revision		Revision as of 15:17, 20 October 2026
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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.'''

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

	ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते		'''ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते'''

	पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते		'''पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते'''

	ॐ शान्तिः शान्तिः शान्तिः		'''ॐ शान्तिः शान्तिः शान्तिः'''

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

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

	~~OM Peace, Peace, Peace be unto all.~~
	==Introduction: The Creative Aspect of Brahman==		==Introduction: The Creative Aspect of Brahman==
	In our yesterday's class, we discussed Yājñavalkya teaching Maitreyī. There is only one cause from which every effect has come – the entire creation is that effect. For that purpose, he has given as an example for the creative aspect of ''Brahman'': when wet fuel is fed into fire, ~~there~~ would be smoke, there would be sparks, there would be also some sounds, etc., and spontaneously they come out.		In our yesterday's class, we discussed '''Yājñavalkya teaching Maitreyī.''' There is '''only one cause from which every effect''' has come – the '''entire creation is that effect.''' For that purpose, he has given as '''an example for the creative aspect of ''Brahman'': when wet fuel is fed into fire, t'''here would be smoke, there would be sparks, there would be also some sounds, etc., and spontaneously they come out.
	===The Vedas Represent Knowledge===		===The Vedas Represent Knowledge===
	Bhagavān is saying to us – Yājñavalkya is telling – that all the ''Vedas'' – why specially mention ''Veda''? ''Veda'' means knowledge. So knowledge comes to us in the form of ''vṛttis'' – thoughts – and thoughts are also expressed as words. When we speak a word, our mind, as soon as we hear that word, immediately gets that knowledge if we had previous knowledge of it. For example, as soon as we hear "this is a table," immediately the whole picture of the table springs into your mind. "This is so‑and‑so speaking" – immediately that whole person's personality springs into our mind.		Bhagavān is saying to us – Yājñavalkya is telling – that all the ''Vedas'' – why specially mention ''Veda''? ''Veda'' means knowledge. So '''knowledge comes to us in the form of ''vṛttis'' – thoughts''' – and thoughts are also expressed as words. When we speak a word, our mind, as soon as we hear that word, immediately gets that knowledge if we had previous knowledge of it. For example, as soon as we hear "this is a table," immediately the whole picture of the table springs into your mind. "This is so‑and‑so speaking" – immediately that whole person's personality springs into our mind.
	===The Whole Universe Is Nāma and Rūpa===		===The Whole Universe Is Nāma and Rūpa===
	So what does Yājñavalkya want to convey through this? The whole universe is nothing but ''nāma'' and ''rūpa'' – that is, different forms and correspondingly different names – and the knowledge of these objects is in the form of ''~~hṛdayajñānam~~'' – knowledge of thoughts. As soon as we hear any name, or as soon as we think "this is a table," you think of the table – the picture of the table as though it is outside in the world, outside you, outside me – springs to our mind. If you hear anybody speaking, "Oh, that table, this table" – immediately the whole picture of the table springs in our minds in the form of a thought.		So what does Yājñavalkya want to convey through this? The whole universe is nothing but ''nāma'' and ''rūpa'' – that is, different forms and correspondingly different names – and the knowledge of these objects is in the form of '''''vrittijnanam''–''' knowledge of thoughts. As soon as we hear any name, or as soon as we think "this is a table," you think of the table – the picture of the table as though it is outside in the world, outside you, outside me – springs to our mind. If you hear anybody speaking, "Oh, that table, this table" – immediately the whole picture of the table springs in our minds in the form of a thought.
	===The Outpourings of Brahman===		===The Outpourings of Brahman===
	So what are these ''Vedas'', ''Purāṇas'', ''Itihāsas'', ''Sūtras'', ''Vyākhyānas'', ''Anuvyākhyānas'', ''Mantras'', ''Ślokas'', ''Upaniṣads''? ~~Quite~~ elaborate description. They all have come out of the out‑breathings of ''Brahman'' – to indicate naturally. Not only that, to indicate that when we are alive, when we are breathing – breathing means to be alive – what happens? Breath is taken in, breath is thrown out, and again breath is taken in. It is a continuous cycle.		So what are these '''''Vedas'', ''Purāṇas'', ''Itihāsas'', ''Sūtras'', ''Vyākhyānas'', ''Anuvyākhyānas'', ''Mantras'', ''Ślokas'', ''Upaniṣads''? Q'''uite elaborate description. They all have come out of the out‑breathings of ''Brahman'' – to indicate naturally. Not only that, to indicate that when we are alive, when we are breathing – breathing means to be alive – what happens? Breath is taken in, breath is thrown out, and again breath is taken in. It is a continuous cycle.
	===The Brahma-cakra===		===The Brahma-cakra===
	So also, this whole creation is nothing but a ''Brahma-cakra''. There is creation, there is for some time sustenance, then every effect goes back into its cause. Again, that cause produces effect. Not only at one time – every millisecond, how many creatures are born, and every millisecond how many creatures are living. Every millisecond how many creatures are dying. Dying means merging back into their cause. For example, our body, which is made up of the ''pañcabhūtas'' – five elements – goes back. The earthly part goes back to the earth, the watery part goes back to the water, the heat portion goes back into the fire, and the air part goes into the air, and whatever space remains within us – that goes to space.		So also, '''this whole creation is nothing but a ''Brahma-cakra''.''' There is creation, there is for some time sustenance, then every effect goes back into its cause. Again, that cause produces effect. Not only at one time – every millisecond, how many creatures are born, and every millisecond how many creatures are living. Every millisecond how many creatures are dying. Dying means merging back into their cause. For example, our body, which is made up of the ''pañcabhūtas'' – five elements – goes back. The earthly part goes back to the earth, the watery part goes back to the water, the heat portion goes back into the fire, and the air part goes into the air, and whatever space remains within us – that goes to space.vast space..
	===The Distance Between Atoms===		===The Distance Between Atoms===
	How vast is space? Some scientists describe it. Two atoms – if they are moving, at what distance are they? For that, he gives an ''upamā'', a simile: suppose two smallest mosquitoes start at the end of our galaxies – one from this end, one from the other end. What is the chance of these two atoms colliding with each other accidentally? Practically nil. That is the distance between one atom and the other atom. Even more shocking revelation of the truth is also expressed: suppose there are twin atoms – one is on the edge of this galaxy, another is on the edge of some other galaxy – whatever happens to this atom at this side, that is reflected in the other atom; whatever is in the other atom, whatever changes are reflected in this atom. How do they communicate over these vast, immeasurable distances? Only God knows.		How vast is space? Some scientists describe it. Two atoms – if they are moving, at what distance are they? For that, he gives an '''''upamā'', a simile''': suppose two smallest mosquitoes start at the end of our galaxies – one from this end, one from the other end. What is the chance of these two atoms colliding with each other accidentally? Practically nil. That is the distance between one atom and the other atom. Even more shocking revelation of the truth is also expressed: suppose there are twin atoms – one is on the edge of this galaxy, another is on the edge of some other galaxy – whatever happens to this atom at this side, that is reflected in the other atom; whatever is in the other atom, whatever changes are reflected in this atom. How do they communicate over these vast, immeasurable distances? Only God knows.
	===The Continuous Cycle===		===The Continuous Cycle===
	But what is meant is the whole creation, sustenance, and going back – merging back – is a continuously ongoing phenomenon, and how many times? Billions and billions and trillions of times. When you look at it from the viewpoint of the species – how many mosquitoes, how many insects, how many microbes, how much bacteria – it is mind‑boggling: ''yato vāco nivartante, aprāpya manasā saha'' – "It is impossible for people like us even to imagine." It is impossible. But all this is happening because of that one infinite being that is called ''Brahman'', and the outpourings of everything – it is happening all over His creation.		But what is meant is the whole creation, sustenance, and going back – merging back – is a continuously ongoing phenomenon, and how many times? Billions and billions and trillions of times. When you look at it from the viewpoint of the species – how many mosquitoes, how many insects, how many microbes, how much bacteria – it is mind‑boggling: '''''yato vāco nivartante, aprāpya manasā saha'' –''' "It is impossible for people like us even to imagine." It is impossible. But all this is happening because of that one infinite being that is called ''Brahman'', and the outpourings of everything – it is happening all over His creation.
	===The Three Points===		===The Three Points===
	So what is the point we have to learn?		So what is the point we have to learn?
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	We will talk about it in our next class.		We will talk about it in our next class.
	== Closing Prayer ==		== Closing Prayer ==
	ॐ ~~जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् ।पादपद्मे~~ तयोः ~~श्रित्वा~~ प्रणमामि ~~मुहुर्मुहुः~~		'''''ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्'''''

			'''''पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु'''''

			''Oṁ jananīṁ śaraḍhāṁ deviṁ rāmakriṣṇam jagad-gurum''

	''~~Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh~~''		''pādapadmetayosritvā pranamāmi-muhurumuhu''

	May ~~Rāmakṛṣṇa~~, Holy Mother, and Swami ~~Vivekānanda~~ bless us all with ~~Bhakti~~.		May Sri Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with bhakti.

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

Brihadaranyaka Upanishad Ch.2 4.1-5 Lecture 62 on 23 August 2026

Gayatri — Tue, 20 Oct 2026 15:04:31 GMT

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