Taittiriya Upanishad Lecture 58 on 25 June 2025

Full Transcript (Not Corrected)

ओम् जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म् पादपद्मे तयोः स्रित्वाः प्रणमामिमुहुरुमु

ओम् सहनावभतु सहनावु भुनक्तु सहवीर्यम् करवावहे तेजस्विनावधितमस्तुमाविद्विशावहे

ओम् शन्ति, सथी, सथी, हर्ही ओम्

Om. May Brahman protect us both. May Brahman bestow upon us both the fruit of knowledge.

May we both obtain the energy to acquire knowledge. May what we both study reveal the truth.

May we cherish no ill feeling toward each other.

Aum, Peace, Peace, Peace be unto all.

So we are studying the first anuvaka or section of the second chapter of Taittiriya Upanishad called Brahmananda Valli. What did we see so far? That there is a truth, a reality called Brahman and that is the only truth. There is no other truth and it is defined by Satyam Gnanam Anantam. Brahman is truth, pure consciousness and infinity. And whoever realizes that Brahman, he becomes completely free. Here knowing means, realizing means that I am Brahman, Aham Brahmasmi. Any teacher can only point out and say Tatvam Asi, the word that. So there is a beautiful story worth remembering. This is in Sanskrit very famously known as Dasha Maha Tvam Asi, the word to the tenth person. So there is a group of ten people from a village wanted to cross a river. It was quite a big river and it was in spate.

So they all entered, reached the other side and they all wanted to know all of us, ten people, reached safely or not. So one person separated himself from the others and lined up all the other nine people. Started counting, touching each other, touching each one, one, two, three, nine. And he started saying, where is the tenth one? Missing. And then to make sure that he was right, another man came up, lined others and then counted. Every time the count was only nine and they started weeping, one of us is lost in the Samsara Sagara.

Then somebody came there, fortunately. Here it is indicative of a Guru. And then he says, I know, none of you are missing. He lines all of them up and then counts. After nine, he points out to the last one and says, Dasha Maha Tvam Asi, you are the tenth one.

What was the problem earlier? The person who is counting, he is forgetting that he has to count himself also. What does it mean? That means so long as we are in this world of reality, we see everything. We are counting everything as the reality, forgetting our true nature.

But some compassionate teacher comes along. When this person has gone through a lot of suffering and realizes he is the root cause, he himself is the root cause of all his suffering and transforms his life, does what we call spiritual sadhana, and then he realizes finally that I am the Brahman. But the Vedanta scripture doesn't stop there. It says, it is not you alone. The moment you say, I or you, you are excluding everything else. No, everything is Brahman. And to make this point clear, in this second chapter, Brahmananda Valli, a beautiful description of the creation is given. As I mentioned earlier, what is the purpose? There is a law. Every effect cannot be separate from the cause. So first you presume that there must be one single ultimate cause of everything. And in order to show that, we have already seen. So Brahman was that ultimate cause. From Brahman came space, akasha, payu, agni, apaha, prithvi, and everything that we see physically has come. We also should remember, it is not merely the gross five elements. First came the tanmatras or subtle five elements, and they produced their own elements, elementals. And then they became gross. And these gross five elements, combined in a peculiar way, called pancha, panchikarna. 50% oneself and the other 50% divided by 4, and one fourth of that 50% mixes with the other 4. This is called panchikarna. That means every element contains also other elements. And every of these elements, that means bhuta, akasha, payu, agni, jala, and prithvi. How do we know? First point, so the subtlest, which none of us can even imagine, almost like atman, not atman, it is an effect still called akasha. It is infinite. It is unattached. It has only one quality, and that is called shabda. That is why it is the subtlest one. And that is why even if a person is three miles away, supposing there is a person on a hill, he climbs to the top of the hill and he shouts. Some of the young people, even five miles away, can hear it. So it is said about the Tirupati Tevasthana, Tirupati temple. Mysore Maharaja was a great devotee of this Venkateshwara, who is in Tirupati, several hundred miles away, or kilometers away. And this Maharaja will not take his food unless food is first offered to Venkateshwara. How to know? So every three miles, he kept a big gong and employed a person. So like that every three miles, maybe 100 gongs, 200 gongs, I don't know.

So when on the hills, called Tirumala hills, mala means hill, when Bhagawan is offered food, somebody rings a big gong, and the sound is heard below. And the first person, he strikes his gong, and that is heard another three, four miles. Second person, as soon as he hears, they know more or less the time, he strikes. So within a few minutes, the news reaches, food has been offered to the Lord. That's why shabda or sound, even if there is a huge thunder or an explosion, even hundreds of kilometers away, and sometimes we just start shaking up, wake up, if there is a big explosion, hundreds of kilometers it can be heard.

But the point is, this space has a particular quality, and that particular quality we must experience for that that akasha has made itself into that instrument called the ear. It is called shrotru. Shruta means that which is to hear, so that act of hearing, that indriya gets knowledge. All the sense, five sense organs of knowledge are meant for inputs, for bringing us that knowledge. So this akasha, the subtlest, first manifestation, first creation, and then it made itself into a little more grossified, became the vayu.

Since it is this ear, prana, actually it is vital force, collective vital force, prana, because it is a little less subtle, more gross than akasha, and it contains akasha tattva also. So it has two qualities, one is touch, and for us that is the skin, outer layer of the skin, that's why even when a slightest breeze or slightest mosquito sits, immediately we understand it. And this vayu became even more gross, and that is called agne. Now we can clearly see, we can't see vayu or akasha, but we can see this fire that is called form, and therefore the corresponding sense organ of knowledge is called the eye. And 99% of our knowledge comes only from this one single source, that is why eyes are the most important. We may lose other things, we will suffer some loss, but if we lose the eyes, then it is gone.

So this agne or fire or tejas now became further grossified, so this fire has got three qualities, and then it became water. Water now has got three earlier qualities, and its own special quality that is called taste. And the waters became even more grossified, called this earth or annam, and it has got all the four qualities of the four other elements, its ancestors, but its own special quality called smell. So for the earth it is the smell, and to experience the earth we require this nose, granendriya. Thus the five elements combined together along with the subtle elements formed this whole universe. And this prithvi is the grossest, and that is why we can hear, we can see, we can taste, we can touch, so all the five qualities are there. So this prithvi is called, earth is called the grossest fifth, but from this earth comes all sorts of, the entire universe, cosmos, the sun, the moon, the galaxies, the stars, everything comes only from this earth. Therefore we can all experience these things through some means or the other. Even most distant galaxies can be seen a little bit clearly through telescopes. The smallest, don't use the word subtlest, subtle is used only, that which is experienceable by the mind is called subtle, but that which is very small is not subtle. So even the smallest can be experienced by microscope, telescope, etc., etc. Now we have to remind ourselves, so what was the first effect? Space. What was the last effect? Prithvi. And what happened to this earth? So plants grew, the whole plant kingdom, and then from the plant, what does it do? It converts the energy directly from the sun, and they can convert directly photosynthesis, but we have to eat either the plants or plant eaters. So the whole physical universe is nothing but a modification of this earth. Everything that we see is nothing but manifestation of earth. There is nothing, you see a hill, nothing but earth.

You see a saint, saint body, there is also manifestation of the earth. Every creature, living, non-living, everything, this is what immediately wants to say how these five elements have come, and the grossest element is the earth. From earth everything that we see, and most of the time we are living at what level? Our consciousness is always at this level of this earth, means that which is gross. So what is the speciality of this physical universe? It can be experienced to a small or great extent by every other creature. It is said there are some creatures who have no eyes, but they can feel, and they live full span of life, and there also there will be friendship, there will be rivalry, there is competition for the mating, and there is reproduction, and there is fight for food. Absolutely there is no difference between the highest advanced human being and these smallest manifestations of life. Like one-celled creatures or amoebas, you can even recollect your school lessons. If you cut an earthworm, it becomes two creatures now, but if you cut a human being, that is not going to happen. But it might happen, that is called cell culture, it is possible in future. We are already, scientists are already doing it through what is called animals, it is called cloning system, or plants. Hybrids are created in one on one, sturdy wild rose tree plant.

You can attach 10, 15 different types of other varieties of roses, so you may be surprised to see 100 different roses on a single bush of rose. It is already done, I have not seen 100, but I have seen at least 4 or 5, that is very commonly available. The point is that the whole universe is nothing but Brahman. For that we have to keep in mind, the effect is nothing but the single original cause, only without name, form or utility. So this is what is said,

Tasmadvaya tasmad atmana akasha sambodha, akasha advayu, vayor agni, agneraapah, advyah prithvi, prithivyam osadayah, osadibhyo annam, annat purushah, sabhayesha purushah, annarasamayah.

So from that atman, quietly Upanishad now equates, first it is satyam jnanam anantam brahma, and suddenly it says, if our body, our mind is nothing but modification of that Brahman, then each one of us is nothing but Brahman. So that Brahman, it is shining, manifesting in the form of aham, aham, only we don't say Brahman, we don't say I am X, I am Y, I am Z etc. But there is that pure manifestation of I am, and that first I am is that Brahman, because we use the word I, it is called atman, atman means I. So quietly a purushadik rishi, purushad means what? It is the revelation of a rishi that he received mantra, a rishi is a mantra drashta, a realiser or discoverer of that, a little bit of that truth called Brahman. So from that Brahman, the first manifestation, manifestation means Brahman itself is appearing in the form of creation, in the form of grossification, that is called expression, so akasha, very subtle because very near to atman. And it became grosser and grosser and grosser, so it became air, air became fire, fire manifested as water, water manifested as earth, and then what happened? From earth, herbs, purushadik, and then from what happened? These herbs produce energy taken from Surya which is called pranamayatma, so that is what is food, food means what? Nothing but energy, if we can have that energy and in some form we have, for example they inject for people who are not able to digest some sort of food and that sustains a person. If a person cannot normally digest, then there is this something called ensure or complain etc., etc., it contains all the essentials but we may not get that spices, that is why we don't like it, and a Sikh man also doesn't like it, but there is no way, that is the only way he can survive. So from the food eaten, that man alone is manifesting, he that man verily consists of the essence of food, sabha esha purushaha anna rasamayaha, and then why man is extolled, praised? Because so this manushya sharira, human body is the best body, there is no other body, animals rarely, there are instances, so Sri Ramakrishna was adopted by a dog, Sri Ramakrishna gave the name captain, and it will eat food only from his hand, so there was one, it is called bola I think, and bhaga, that is tiger, Swami it adopted, Swami wekananda, and it would not go, one day it did some mischief, Swamiji scolded it, and it went round and round his legs, inside and outside his legs, begging pardon, how intelligent it must be, and Swamiji had to forgive, there was no other way. So like that, some dogs are very intelligent, for example, Jadavaratha was born as a deer, and even with that deer body, he was fully conscious what he did, what mistake he committed, and that's why next birth, he had to become, to be born as human being, but he never committed of directing his single mind to anybody else, he was directing to God, so this explanation is to make us understand, not only Brahman is Satyam, Brahman is everything that we see, hear, taste, touch or smell, is nothing but Brahman, because Prithvi is Brahman, the earth is Brahman, water is Brahman, fire is Brahman, air is Brahman, and space is Brahman, gradually it becomes subtler and subtler, and the space itself is nothing but Atman, so therefore that Brahman is only appearing with varying degrees of grossification, simply we can call it Nama Rupa, names and forms, and name is subtler than form, quality is even subtler than name, so like that, the subtlest thing becomes grossest, and once it becomes gross, it starts going back to its nature, that is called evolution, so to come down that one and become many is called evolution, now from the many to go back to that one single Satyam Gnanamanantham is called evolution, and that is the destination, that's what Swamiji calls, each soul is potentially divine, so you are Brahman, but in order to make that point clear, this particular methodology is created by the Upanishad, it is called, so panchakosha vivarnaha, sarvam kalvidam brahma, but that sarvam is the problem, sarvam means everything, a speck of dust is totally different from another speck of dust, one hair is different from every other hair in this whole universe, one atom is totally different from the other atom,

so how do we go back again to that root, as well if you remember, in the Bhagavad Gita, in the 15th chapter, the chapter itself is titled as Purushottamayogonama panchadasho dhyayaha, Purushottama, again Bhagavan himself explains what is Purushottama,

so that which transcends both the kshara and the akshara, that which is the gross as well as the subtlest, Bhagavan is that purusha which pervades everything, ananta, which is the only truth and which is pure consciousness, and that cannot be limited by either kshara or akshara, kshara means the entire object, akshara means subject, so that which is beyond both the subject and object is called uttama purusha, that is what Bhagavan says here also, that is called purusha, puri sethe, he is inside, so long as we are ignorant, and when we progress a little, then we say Bhagavan is outside, but a complete nowhere says, there is no inside, outside, vishnu is everywhere, sahasra, seersha, purusha, sahasra akshara, sahasra pa, etc., etc., I have already given you this, what is called analogy, and what is specialty here, we start from the human body, of course everybody, if you say, you take for example a dog, it has a head and it has legs, left leg, right leg, etc., since it has four legs, the front, left and right legs can be equated to our left and right hand, in fact we were also crawling when we were evolving, so when we got up, the front legs became a left hand and right hand, otherwise there is no difference, our behaviour there is no difference, we are still animals, so take the human body, there is a head, and there are left hand, right hand, and there is the back bone, and there is a tail, what is called tail, that is our, from the waist downwards, those both legs is called the tail, Brahman is not all this, but to make us understand that when we contemplate upon Brahman, so that human idea doesn't easily vanish, then what about Hindus who go on worshipping dogs, there are Kalabhairava temple, dogs are worshipped here, in some places rats are worshipped, because he is the vehicle for panisha, in some places birds are worshipped, owl is worshipped, peacock is worshipped,

so some places a buffalo is worshipped, in some places cows are worshipped, because cow is associated with Vishnu, bull is associated with Shiva, what does all this mean, people of less understanding criticise, these are called, Hindus are called idolaters,

no sir, these rishis of the Hinduism are the wisest people on earth, they say it is not only human being, every animal is also manifestation of God, sahasra seersha, wherever you see a head that is Vishnu, wherever you see a hand that is Vishnu's hand, wherever you see a leg that is Vishnu's leg only, that's why he is called urukramaha sahasraksha sahasrapata sabhumim vishvato ritva, only with a tiny infinitesimal part of his being he covered his entire creation, he is not to be equated only with mere creation, creation is only infinitesimal part of that Vishnu, so this panchakosha purana, our vedanta, it takes two models, one is called, this body is sri ratraya vevarana, so three bodies, cross body, subtle body and causal body are panchakosha vevarana, same thing, this physical sheath, a sheath is that one which contains completely separately something else which is not to be identified with the sheath, like a sword is never to be identified with the scabbard, like that the first kosha that we see is this physical world, the second kosha that which sustains this physical kosha are called annamaya kosha, that is called prana, energy, whether it is a tree body or any body it is sustained only by prana, and this prana is sustained by mind, mind means thoughts, and these thoughts are sustained by intellect, buddhi, understanding, vijnanamaya kosha, and this buddhi is sustained only by this anandamaya kosha, briefly I want to explain, even though I did it, most of you should remember it, but these srutis have to be heard again and again, simple, here is a person, he is not feeling happy because he is hungry, so he says I want to get rid of this unhappiness, so what does he want, I want to be happy, so that is the main cause, and that cause is represented by anandamaya kosha, I want to be happy, then it calls buddhi intellect, look here my servant, I want to be happy, then find out why I am not happy and make me happy, then buddhi thinks, oh my boss is not happy because my boss is hungry, he has to eat food, food is necessary, it has to be procured, but what type of food, my boss has certain likes and dislikes, preferences,

so the buddhi knows and it calls the mind and says this is what I want you to do, you go and find out where these foods are, food or foods are available, and the mind has to think where is this food available, if there are several restaurants, where is this particular restaurant, and through memory, the mind has that particular part called chitta or memory, so every time we got food from that restaurant, my boss was very satisfied, very happy,

so from that shop, this particular street is preferable, but the other type of food from another shop, so this is called manana, pros and cons, then the mind calls pranamaya kosha, hey prana, the servant, your mind is the boss, mind is the servant with regard to buddhi, buddhi is the servant with regard to anandamaya kosha, anandamaya kosha is of course a servant with regard to the atman, this is what the upanishad wants to ultimately teach us that atman is beyond all the pancha koshas, so hey prana, you become energized, don't delay, you go to such and such shops and purchase these things and bring as quickly as possible, and the prana is the boss of the physical body, hey legs, now get up, otherwise I am going to whip you, so run to this particular shop, say hands, before that you grab some money, so the hands grab the money, eyes, you show the way for the legs to reach, and as soon as the nose is already smelling fresh sweets or savouries are being prepared, so he purchases, goes to the next shop if necessary, purchases and returns quickly, and then the prana commands, lay the plate, the table, everything, and then they walk, you call the master, and the master comes, sits down, and then your hands put this food inside the mouth, and the prana energizes, prana also makes the mouth water, and prana makes the stomach also, it is playing drum, it is producing peculiar anahata, dhanis, because there is also preparation, prana is activating the jataragni, the very thought, I am going to enjoy my favourite food, the hunger is increasing by the second, so he starts eating, and that food converts itself into prana, and prana fortifies the mind, so it is able to think properly, and the mind is able to correctly present the pros and cons to the buddhi, and because of the prana, the buddhi is able to decide properly, and it presents to the anandamaya kosha, this is the agenda for today, if you want to be happy, follow this one. If we can keep this example in mind, every single activity physical or mental that we do, all these five things are quietly involved, what about meditation, does it require, yes, you sit there in a comfortable seat, asana, and the prana is too much, hey, keep quiet, don't become restless too much, legs, don't go on shaking yourself, thinking that I am very calm and quiet, eyes, don't dart here and there, focus your mind, focus, buddhi, think of that highest ideal, and if you go on doing, that produces different type, but all the five sense organs, all the pancha koshas, all the three bodies are involved in this activity, that is very important for us to know, even if you want to have a dream, supposing you are a diabetic fellow, and the bathroom is half a mile away, that very thought that that bathroom is half a mile away makes the task even more difficult, so what shall I do at midnight, if I go to sleep then I have to run half a mile, no, no, let me find something very near, possible same building,

if possible next to the room, if possible even within the room, attached bathroom, so even the physical body has to cooperate with whatever tasks, even meditation or samadhi also, see, Sriram Krishna was in deep samadhi, because somebody was singing songs on Lord Shiva, and he went into samadhi, and that samadhi was on Shiva, and Sriram Krishna did not like that, so what did he do, with great difficulty he came out, he indicated, sing some song on the Divine Mother, because my mind may merge completely in Shiva and can never come back, the point is even in that state Sriram Krishna had to feel comfortable, so his mind has to come down, because the people around did not understand it, when Holy Mother was sleeping in the same bed as Sriram Krishna,

she was scared, frightened out of her wits, because different bhavas, emotions, feelings, he was experiencing different types of bodily postures, and then Holy Mother seeing some of these postures got used to get terribly frightened, she could not sleep,

so Sriram Krishna not being so bright, took some time to understand, then of course ultimately he understood, he should have understood in the beginning itself, and then he thought, if you see me in this posture, utter this mantra in my ears, I will become normal, etc., etc.,

See, even they have to feel so much, body is very necessary, only after realizing Brahman, body does not have any value, until that time, This body is a Brahmapuri, we have to respect it, coming back, this is the Panchakosha Vyavarana, so slowly merge the gross in its cause which is subtler, later you merge that subtler which becomes gross in its term into its cause, finally you merge everything in the space, and after that there is only one thing left out, that space has to be merged in Atman or Brahman, there is nothing else, that is how we have to progress. One more very important point, so again supposing we analyze ourselves, where are we at this moment in which kosha or with which body we are identified, that is called that state of consciousness, sthola deha consciousness or sukshma sarira consciousness or karana sarira consciousness or annamaya kosha consciousness, that corresponds to the gross body, then the anandamaya kosha corresponds to the karana sarira, now there is one from the bodily point of view called sukshma sarira, subtle body, and that is identified with pranamaya, manomaya and vijnanamaya, why, because these three are the functions of this sukshma sarira, subtle body, so you see gross body requires gross food, subtle body requires subtle food, annamaya kosha that requires, the causal body requires ananda, now note carefully, whenever supposing a person is very fond of sweets, he is eating sweet, he obtained some sweet, may be nice sweet, and he has enjoyed it thoroughly, and he says I am happy, at that particular moment of being happy, where is he, he is in the anandamaya kosha or susukti avastha, similarly a person is experiencing everything physically, grossly, where is he, he is in the annamaya kosha, but anything done with our gross experiences, I see a tree and that tree is a very beautiful tree and that is a mango tree, and this particular variety is very sweet and this is the particular season, so it is wonderful to have all these thoughts, they fall under pranamaya, manomaya, vijnanamaya, etc., because these are functions of the gross function of the mind is called pranamaya kosha, the subtler part of this manomaya kosha is called manomaya, and the finest part of this manomaya kosha is called vijnanamaya kosha, and that is why if you remember the mind is divided into manaha, chitta, buddhi and ahankara which identifies, I am doing the function of the mind, I am remembering, that means I am one with mind, I am one with chitta, the faculty of memory, and I am deciding what to do, what not to do, identification with the intellect, all these four belong to that, these three koshas which is equivalent to subtle body, so these are the points.

Next point, very important point, these are called foundational principles of Vedanta, let me give you an example, supposing a person is totally identified with annamaya kosha, what is it? I am the body, so long as a person is identified with annamaya kosha, everything that is experienced with the instrument called the body is the only reality, it is called Brahman, Brahman means sathyam or reality, and so long as a person, we who are identified with this physical body, we cannot help identifying with this world, supposing there are two neighbours, and one person is friendly, another person is inimical, and that is your experience, and how did you know? Because one fellow threatened you, another fellow speaks very nicely to you, both are experienced, experienceable only through the physical body, and then you have two different, I don't like this person, I like this person, etc., etc.,how do we know? Because we react, and whatever we react to, that is called sathyam, that is called reality, so when you are watching a drama, somebody is shooting, looking at you, aiming the gun at you, you don't move away, if your eyesight is weak, you in fact move nearer to the screen, facing the gun, why? Because you know this is only appearance, this is not the reality, so here annamaya kosha is the Brahman, and that annamaya kosha, that Brahman, means annamaya kosha, that means whatever we are experiencing, identifying ourselves with the body, of course mind, etc., are there, that alone is the only reality, therefore our body is real, our fortunes, misfortunes are real, the country, the house, the religion, the language, the food, everything that we experience is absolutely real, if somebody comes and says, thou art that tattva masri, it makes no sense at all, intellectually it might, but in reality we don't react to this tattva masri, we only react to this either pain or pleasure, even a cow also reacts like that, so this is a very important point, another important point which I already mentioned, because this is the background to understand what the Upanishad is trying to tell us in this first onwards, until the annamaya kosha comes, once we understand these essential points, it is just sliding over, sailing easily, so what is that point, that first of all, even the experience of this annamaya kosha, identity with annamaya kosha happens in two levels, one is each individual identifies with his or her own physical body and the environment, so this is the first level, but even we, gross as we are, we expand a little bit, so when two people get married and they love each other and they are now, they are combined, both male and female, combined two friends, combined brothers and sisters, combined parents and children, that is called expansive identification, our consciousness doesn't remain, even though it is still there, but mentally we identify ourselves with that expanding consciousness, our family, friends, our religion, etc., etc., that's all, this is gross level, but there is a higher level, when a person identifies not with his particular body, but with the entire physical world, which includes every physical body and every physical object, that means all the subjects, all the objects, grossly experienceable, all are identified as myself, when I identify myself only with myself, that is called vishwa, when I identify myself even with a few people other than my own particular body, that is also vishwa only, slightly better vishwa, a little fatter vishwa, only when we identify ourselves with everything in this universe, that is called virat, so this identification has to go, the individual has to be merged in that universal and that becomes annamaya brahma, and that brahma should be worshipped, contemplated, annam brahmete upasita, so this is an example I gave you, similarly in future classes we will see, now move away to the innermost that we see beyond this gross, which is called pranamaya kosha, an individual prana, and a little expanded to the family, etc., but the entire universe, and that prana is called sutratma, harini garba, etc., but as I said pranamaya kosha, manomaya kosha, vijnanamaya kosha, all these three, there is a subtle difference is there, and all the three combined is called hiranyagarbha, slowly we have to go hiranyagarbha as the pranamaya kosha, hiranyagarbha as universal manomaya kosha, hiranyagarbha as universal vijnanamaya kosha, and then when we reach that vijnanamaya kosha identity, then we see still deep inside there is something else, and that is called anandamaya kosha, and again that also on two levels, when we experience anandamaya kosha, full of joy, in our own individual deep sleep state, is purely personal, called prajnavastha, but when we can, even when awake, experience because of our spiritual progress with the entire causal body of everything that is called Ishvara, identifying ourselves with the Ishvara, I will give you some examples in future also, and then when we reach that state, then we find there is something totally different, and that is called Brahman, so we have to go beyond pancha koshas, and like scabbards, five scabbards, cross, subtle, still subtle, subtler, subtlest, but inside the sword, that is how climbing to the roof, but once we get that brahmajnanam, then Asirama Krishna says, a person who reaches the roof, he understands even all the seven floors down below, everything is made up of the same material, then he comes down, he can be in any floor, and he knows kalvid sarvam kalu idam brahma, and this is the process of gradually detaching ourselves from the outermost layer, and before we can detach, we must become attached to greater and greater, that means we must expand and identify ourselves with the entire annamaya kosha, which is called virat, that is called spiritual progress, and these are the important points, if we can remember them, future classes will be easier, of course I will be repeating, repetition is very very essential for these ideas, paunah punyena, again and again and again, that's why mantra naam jamitha naasti, there is nothing called enough for mantras, until we reach Bhraman realization, repetition is unavoidable, inescapable.

Om Jananim Saradam devim, Rama krishnam jagat gurum, padapadmet ayosritva, pranavami mohur moho, May Ramakrishna Holy Mother, and Swami Vivekananda, bless us all with bhakti, Jai Ramakrishna.