Taittiriya Upanishad Lecture 66 2.2 on 20 August 2025

Full Transcript(Not Corrected)

Opening Invocation

ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्

पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु

Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum

pādapadmetayosritvā pranamāmi-muhurumuhu

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ॥ हरि ॐ

OM SAHANAVAVATO SAHANAV BHUNAKTO SAHAVIRYAM KARAVAVAHAI TEJASVINAVADHITAMASTUMA VIDVISHAVAHAI OM SHANTI SHANTI SHANTIHI HARIHI OM

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

May we both obtain the energy to acquire knowledge.

May what we both study reveal the truth. May we cherish no ill feeling toward each other.

OM PEACE PEACE PEACE BE UNTO ALL

Introduction to the Second Chapter

So we have entered into the second anuvaka, second section of the second chapter of Taittiriya Upanishad called Brahmananda Vali. In our last class we have discussed a little bit of this second chapter.

Now let us remember always the Upanishad is telling us the process of identifying ourselves with Brahman. How to identify?

The Analogy of the Five-Story Building

So as I mentioned earlier, imagine that we are living on the ground floor of a five storied building and we have to go to the roof, not to the fifth floor, but to the roof. Roof means we become identified with the Akasha, space.

That means we are going to be completely detached from the building itself. For that purpose, this beautiful processing method, methodology, how to reach Brahman, for that purpose we have to start where we are. And where are we? We are at the lowest level, which is called this creation, the external world.

What is External to the Atman

Remember, everything is external to the Atman. The mind is external to the Atman, not to speak of the grosser body. It is even more external and whatever we objectify, experience in this so-called creation is even more grosser, remote, external to the Self.

But since we are identified most of the time with this gross body, that is why whenever we use the word I, we mean this particular body and this particular mind and the Jeevatma who is associated with this body-mind complex.

The Process of Self-Discovery

So, how to do it? For that purpose, the very first analysis in the second chapter is to find out what is the root cause of this physical body. First, let us find out what is the root cause of our own individual bodies and then the same process has to be applied to the entire creation.

In Vedantic terminology, this particular individual personality consisting of body-mind plus Chidabhasa is called Jeevatma. This is called our personality and everything else is the creation outside.

Understanding Food (Annam) in Its Extensive Meaning

Now, once we find out that my body, my mind, everything has come out of only food and we have to understand the meaning of the word food extensively.

Not only what we eat, that is rice, bread or dal or sweets, anything that we eat, that is a very gross meaning. Whatever we experience through the five sense organs, that is called food and whatever we experience have fallen under five types of food.

The Five Types of Food

Food means our experiences and all our experiences can be divided into five types of food:

That is what the eyes see, forms
What the ears hear, sound
What the nostrils smell, all the smells
What the tongue tastes which generally we call food
Whatever we experience through our skin

Five organs of knowledge, five corresponding objects of experiences called food here and the whole thing has come as a combination of both what is called subtle five elements plus a grossified panchikarana made of five gross elements.

The Five Koshas (Sheaths)

The entire creation is nothing but that but first we have to cognise this most important bhoota or element which is called the earth and that earth in this Upanishad is labelled as annam.

Annam means the cause of this entire physical world. As I said, as we go inside we will see panchikosha vevarana because every personality consists of five layers:

First is the food (annamaya kosha)
Then the vital force (pranamaya kosha)
Then the mind (manomaya kosha)
Then the intellect (vijnanamaya kosha)
Lastly the fifth is called anandamaya kosha, the sheath of the bliss

Vyasti and Samasti - Individual and Universal

So in this world every creature, living creature especially is consisting of these panchikoshas but where are we? Most of the time our identity is with this body. So first in Vedanta we use two terms vyasti and samasti. Vyasti means each one of our individual personalities. Samasti means the personalities of the entire creation.

The Nature of Effects and Causes

So first we have to find out individually where from am I coming? What is the I am in effect? So if I am in effect there must be a cause. So what is the cause? But usually we say every baby comes out from there the result of their parents.

That is one way of looking at it. But the other way of looking at it that our body, this physical body is to be identified as annam. And it is true also because what is the point we have referred earlier? Whatever is experienced that is called annam or food.

The Fundamental Law of Cause and Effect

And let us never forget that law. An effect cannot be different from the cause. Only the cause is manifesting as the effect. Take a pot, it is nothing but what is called clay. There is not even one atom of something else that has joined the pot. What is the difference?

Clay earlier has got what is called undefined, unmanifest form that is called a lump. It is also a form but that lump form means unmanifested form. Because you can't say it is small, it is big, it is square, it is round. A lump is a lump, that's all.

But when this lump is shaped into a particular form and then we give it a particular name and use it for a particular purpose, that is called nama, rupa, prayujana.

Examples of the Cause-Effect Relationship

The point is a pot is never different, separate. It is nothing but clay, 100% clay, not even one iota of something else has come. Apply it to:

Furniture: nothing but wood, unformed wood is the cause. Formed wood is called furniture.
Ornaments: Unformed metal is called gold and ornaments are the formed things.

The Journey Through the Five Floors

So annabrahma, our first goal is to reach the second floor in this analogy.

So what is the second floor? What is the first floor? It is called annam brahma. What is the second floor? Jala brahma, apa brahma. Third floor, agni brahma, tejo brahma. Fourth, vayu brahma. Fifth, akasha brahma.

Then we understand even akasha is also an effect. So it must have a cause. Then we reach what is called anandam. From anandamaya kosha, we progress to anandam.

Important Distinction

So keep this in mind. Never forget anandamaya is an effect. Anandam is the cause. Anandam is none other than brahman.

The Process of Expansion

So this is how we become identified with the larger whole. What happens as we go on identifying ourselves with greater and greater expansion? That greater expansion also includes all the lower limitations.

So jala brahma includes prithvi brahma. Agni brahma includes both prithvi, not to speak of prithvi, even apa brahma or jala brahma. Vayu brahma includes all the lower three. Akasha brahma includes all the lower four. And then that itself becomes merged in what we popularly call brahman, brahma, parabrahma.

Understanding the Manifestations

That is the process. So what are we? We can say I am food. What are you? You are food. What is a tree? That's a food. What is the sun and moon? That is also food. So when you see fire, what is it? That is also food.

Remember, the water that you see is not jala brahma. It is an individual manifestation of jala brahma. Similarly, when you see the sun or any burning star, then you have to identify it with agni brahma.

The Difference Between Gross and Subtle

This is what we experience is only grosser or grossest manifestation of that particular brahma. What is the difference? So when we are looking at each other's bodies, more of the anna brahma or prithvi artha brahma is manifest.

Understanding Akasha (Space)

And what about akasha? That is a very interesting concept. Nobody can see, hear, smell, touch but we have to infer it. That is why akasha and vayu are called amortha brahma, unmanifest.

Unmanifest doesn't mean really unmanifest. It means it's not available to many of the senses. What about the space? Is there any way to smell it, to touch it, to see the colours, to taste it? No.

Then how do we know? Because if we want to move, make a movement, then it is possible only if there is akasha. Akasha means what? Space. Space means what? Emptiness.

The Quality of Akasha

But the most important sign of the existence of the akasha is called shabda. Because shabda travels and it has to travel. For it to travel, space is necessary. And that is why shabda is the quality of akasha.

The Journey from Gross to Subtle

Anyway, the point we are discussing, all these five manifestations, they are only manifestations. The gross earth, the water that we drink, and the heat or fire or light that we see, experience, and the air, cool air, hot air, etc., plus this akasha that we see, these are grosser manifestations of real pancha bhutas.

Remember this thing. Our journey is from the gross to the subtle, still more subtle, until we transcend the fifth kosha called anandamaya kosha.

The Current State: Annamaya Kosha

So, two important points. Please remember, we are at the annamaya kosha level. At that too, annamaya kosha has got two aspects.

So one is called vishwa, individual identity. Another is called virat. Both vishwa and virat are the lowest manifestations of annam or brithvi.

But at the same time, we are totally identified with the individuality. And this individuality has slowly to be expanded. That is what you call sympathy, empathy, love, friendship, and serving other people. These are different manifestations of an attempt to identify ourselves with the larger whole, which is called universality, from individuality to universality.

The Teaching Method of the Upanishad

And remember, individuality is called vyasti, and universality is called samashti. So, Upanishad is telling in the second section of the second chapter, it starts about this, our individual body, which is the effect, and then it asks us, find out what is the cause of your individual body and merge yourself in that cause.

The Analogy of Gold Ornaments

Just to give you an example, a nose ring is separate from a bangle. A bangle is separate from a ring. Probably the nose ring looks at the bangle or necklace, "Oh, I am so small. I am suffering from inferiority complex. I cannot compare myself with you."

Overcoming Individual Limitations

So we have to understand the same nose ring, when it identifies itself with gold, then "I am the necklace. I am the nose ring. I am the bangle. I am the leg ring also, etc."

So it will not feel proud because "I am every ring. There is no difference between me and any ornament."

So when a small wooden spoon identifies itself with wood, that smallness will disappear. That is called merging the vyasti into samashti, merging the individual into the universal.

The Process of Individual Merging

But what is the trick? The trick is first I must find out my individual cause, merge my individuality into the cause because individuality is an effect. And this effect, only I can do my own effect. I can't merge you into the universal.

So I must go back into my cause. Once I go into my cause, then I am identified automatically with everything. So when a pot identifies itself with the clay, all the pots that will be in future are identifiable with that. It doesn't feel superiority or inferiority because that is called Samadarshitvam. Sarvatra Samadarshanah.

Analysis of the Sanskrit Mantra

SANSKRIT SANSKRIT

This is the entire second anuvaka of the second chapter. So as I said, SANSKRIT

So section by section, we will analyse this mantra, entire mantra.

SANSKRIT

From food where really are produced all creatures, whatsoever dwell on earth. By food alone furthermore do they live. And unto food in the end do they return. Just as a pot made of clay exists in clay and returns to clay when it is broken. A physical body is fundamentally a product of food.

Detailed Analysis

Let us analyse very briefly. SANSKRIT From food where really are produced all creatures, whatsoever dwell on earth.

Whatsoever dwell on earth means whatever in this whole cosmos we see. Even those, there may be so many galaxies of which we have no understanding. This entire external physical production is called creation.

The Misconception About Happiness

And whatever we know, even there may be so many things we don't know, at end everything is included in that world creation. And that is what we have to understand. So whatsoever prithvi means what? Entire cosmos.

The Foolishness of Material Pursuit

Why did I call people stupid and idiotic? Because the common notion we all entertain, cherish is the more I possess, the more I will be happy. More is identified with greater happiness. This is the worst superstition anybody can cherish, entertain.

Happiness doesn't depend upon what we possess. Happiness depends upon the experience in our mind. So same thing may give great happiness to some people. Same object may give greater unhappiness, suffering to other people.

The Reality of Power and Position

There are people who think that if I become Prime Minister of India or President of America, that I can do whatever I like. No, you can't do whatever you like. The higher the post, the more you are squeezed by everything in this world.

The True Source of Happiness

So upon what then does our happiness or unhappiness depend? It depends upon our state of mind. And our state of mind depends upon what? Upon Dharma and Adharma.

If we have done unselfish actions, the result of that is called Dharma. Dharma produces Punya. Punya, as I said many times, is the ability to squeeze happiness under all circumstances.

If my Punya is a small quantity, the power of my Punya can squeeze only little happiness. And on the other hand, if my Papa is greater, sins are greater, my ability to squeeze more unhappiness under the same circumstances, even under the most happy circumstances for other people, it will turn out to be the greatest unhappiness.

The Meaning of Anna

So, अन्नाद्वै प्रजाह प्रजायंते Here, Anna means what? Earth. Earth or creation. The entire physical creation. Entire cosmos. That is called अन्नाद्वै प्रजायंते.

And whatever is created there, born there or exists there. So, everything. Living or non-living. Don't even make that distinction. So, they have all come from this पृत्वि. पृत्वि, another word.

The Vastness of Creation

So, whatever living, non-living objects are available, let me call it objects, living or non-living, have all come from this अन्नाद्वै, from this अन्नम्, that is अन्नब्रह्मा or पृत्वी ब्रह्मा.

Not only that, whatever is going to come, that is also from यह कास्च पृतिवेगिम् शिताः, whatever is born, is going to born, is getting born, everything is from this अन्नब्रह्मा.

Sustenance and Return

And whatever is the root cause, that alone is the sustaining power. That is said, अतः अन्ने नईव जिवन्ते So, if I am born out of अन्नम्, I am sustained only by अन्नम्.

अथ एन दपि यन्त यन्त तः And when it breaks down, the whole thing goes back again, becomes merged in that व्यक्त, that is called अनब्रम्ह.

The Nature of Annamaya Atma

So, this is called अन्नमय आत्मा. At this moment, this अन्नमय आत्मा is the highest reality. आत्मा means highest reality. So, this second अनुवाक is introducing अन्नमय आत्मा.

For me, my body is the highest reality. And because I am at the level of अन्नमय कोष and therefore, I have to slowly transcend this.

Food as the Eldest and Medicine

Food alone is the eldest of all beings. And therefore, it is called a पनेकिय for all. A little bit confusing type of Sanskrit words but what it means in plain language is पृत्थी देवता is earthly, God is earth. It is अन्नम means remember, पृत्थी देवता

This पृत्थी देवता, every element is called देवता. पृत्थी देवता, जलदेवता, अग्णेवता, वयुदेवता, अकाषदेवता

The Meaning of Jeshta (Eldest)

So, what is the cause, what is the cause of every effect in this universe is earth and जेष्ट it is called the eldest. जेष्ट पुत्र, first born, what is the meaning of जेष्ट, everybody that comes afterwards they are called अनु so there is a eldest brother, that means he who was even before others arrived that is called जेष्ट.

Anna as Universal Medicine

And therefore it gets another name, it is the medicine for everybody what is the medicine, so when somebody is suffering from hunger, that hunger can be removed and whatever can remove the disease called hunger, that is called the particular medicine for that particular disease.

The Great Promise

Therefore contemplate upon अन्नम् as ब्रह्म, for this moment I am an effect and I have come from my cause and that cause is called अन्नब्रह्म or अर्तुब्रह्म, पृत्वी ब्रह्म therefore whoever worships that cause from where I have come सर्वं वै ते अन्नम् आप्नुवन्ति then what happens, beautiful such marvellous mantras, I cannot describe what ideas are just compressed into these mantras.

The Experience of Sri Ramakrishna

सर्वं वै ते अन्नम् आप्नुवन्ति whoever gives up this identity with this body then identifies with the अन्नम् ब्रह्म, पृत्वी देवता then they will never lack food सर्वं अन्नम् आप्नुवन्ति ते अन्नम् आप्नुवन्ति who ए अन्नम् ब्रह्मो for those who worship this अन्नम् as ब्रह्मण, they become ब्रह्मण, therefore ब्रह्मण means everything, therefore they attain, they obtain they remain as everything.

Just to make us understand properly, Sri Ramakrishna was unable to eat that means his individual physical body was not able to swallow anything because of that throat cancer, somebody said pray to Divine Mother that you are able to eat something to maintain this particular body.

Divine Mother's Teaching

Immediately Sri Ramakrishna prayed because of their pressure and then he was ashamed because Mother said why are you not eating, what was she telling you are not going to eat anymore through this body this your particular individual body, lot of rasagullas, jalebis so many things have gone inside your quota is over you are not going to eat, but since you are a realised soul my son then you be happy when somebody is eating, they of course will offer to you, but if you don't stretch your hand to take it, just look at them read the food offered to you bless it and then give it to other people, so let them have it as a prasada you have to be satisfied with that.

The Definition of Annam

What happens if Tirupati Venkateshwara swallows all the laddus that are offered to him there would be no prasada at all so your role is to look at them, bless them bless the people who will eat them your blessing is like you are eating but through them that's what Sri Ramakrishna said mother taught him a lesson you are eating through everybody.

From food all creatures are born by food when born they grow because it is eaten by beings and because it eats all beings therefore it is called food a beautiful definition of annam.

The Cycle of Eating and Being Eaten

So everything that we see is born out of this prithvi devata, prithvi brahman anna brahman and even mountains grow lakes grow rivers grow everything is growing only whatever is growing after sometime it also comes back again whatever is born is going to change and disappear.

Himalayas will disappear, lakes will disappear rivers have disappeared cities have disappeared so many things will disappear so what is said here bhuta means what everything that we see not only living, non-living every object that we see in this creation is coming from that anna brahma or modification of anna brahma and they are sustained by that anna brahma.

The Profound Realization

So whatever we eat that is called annam but whatever eats us that is also called annam brahma only so we eat food, food also eats us that is we eat annam brahma and we of course call it annam and annam brahma eats us up therefore the definition of annam is that which is eaten and that which also eats so it is the subject, it is the object it is both.

That means in this world all of us are both the subject and objects when I am enjoying food I am the subject, food is the object but when a mosquito is drinking my blood mosquito is the subject I am the object and this phenomena is going on when I look at you I am the subject, you are the object when you are looking at me you are the subject and I am the object.

The Ultimate Understanding

So every creature in this world at the same time are both the subject as well as object and if our intellect can grasp it and understand it and accept it and behave accordingly that means we have identified ourselves with this annam brahma and then as a result whatever happiness our happiness increases what is called exponentially we derive universal happiness.

The Transcendence of Duality

And I also told you when I find myself I am the eater I am the eaten, I am the killer I am the killed two things happen when I know I am the killer I am the killed there is no killer, there is no killed that means it is not what we know at the present stage think everything is real, somebody is killing somebody is being killed no, it is somebody is manifested somebody is becoming unmanifest, same thing is becoming manifest, same thing is becoming unmanifest, same ocean.

The Ocean Analogy

So the water rises up in the form of steam and then it comes down in the form of rain and flows from a higher altitude to the lower until it comes back this is a beautiful cycle so there is no death the ocean doesn't think oh a part of me is dead so something is going up, something is coming and mixing with it the ocean remains absolutely what a marvellous contemplation we have to contemplate.

Final Contemplation

I am not Annam, Annam means individual, I am Annam Brahma I am the universal I am not Vishwa I am Virat.

Closing Prayer