Brihadaranyaka Upanishad Introduction Lecture 06 on 08 February 2026

Full Transcript (Not Corrected)

Opening Invocation

Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum

Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh

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

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.

Introduction to Śabda Pramāṇa

In our last class, we have been discussing śabda pramāṇa. Śabda pramāṇa means the ultimate and only means of knowledge for super-sensuous knowledge, and they are called Upaniṣads. Veda, Upaniṣad, and śāstra are all synonymous words here.

The Meaning of Upaniṣad

Brahmavidyā Upaniṣad means Brahmavidyā—that is the first meaning. The second meaning of Upaniṣad is "the book." A book is nothing but the teachings of the guru, and what the guru teaches is only the scriptures through his own spiritual struggles and experiences. He guides the would-be aspirants, but ultimately it is all traceable to the scripture.

The Nature of the Vedas

Veda and Vedas are called apauruṣeya—not human inventions or works of human beings, but revealed by divine grace to sincere aspirants over a long period of time.

Here we have to understand one very important point: even though our ancestors had drawn a line and said that after this, the experiences as recorded by their disciples (which used to be called Upaniṣads) only they will remain as Upaniṣads. They retain the name Upaniṣads, but henceforward it is not possible to call them Upaniṣad.

Universal Nature of Spiritual Truth

But we have to understand: the Gītā is an Upaniṣad, even though it is called the essence of all the Upaniṣads. In fact, the experiences of seers, saints, sages, and ṛṣis across space and time, in whatever religion, they are all nothing but Upaniṣads. If we take the meaning of Upaniṣad as "that which is the highest truth as revealed to these people by the grace of God," then we have to understand they are nothing but Vedas.

Second, the meaning of Upaniṣad is ātmajñānam, brahmajñānam, brahmavidyā. Therefore, the teachings of Christ, Rāma, Kṛṣṇa, Buddha, Caitanya, Jesus Christ, Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Evīrācārya—every realized soul is nothing but the highest truth. Once a person becomes identified with God, God only manifests through that particular instrument, the body and mind. Languages may differ, but the truth they point out is exactly the same.

Modern Upaniṣads

So the Gospel of Śrī Rāmakṛṣṇa and especially the important works of Swāmī Vivekānanda—that is, the four yogas (of course, other things also)—they are nothing but Upaniṣads. The Gospel of Holy Mother is nothing but the Upaniṣad. The Eternal Companion and the conversations with Swāmī Śivānanda, Forsakers of God, that is also nothing but an Upaniṣad. The Imitation of Christ, the Practice of the Presence of God, and the works of Rūmī—they are all nothing but pure Upaniṣads.

When these Upaniṣads are interpreted in their own local languages, they by convention are called secondary scriptures. But whosoever's teaching, whichever type of book leads us to the highest truth, that must be entitled as Upaniṣad. And this is also called śabda pramāṇa.

The Bṛhadāraṇyaka Upaniṣad

We said about the Bṛhadāraṇyaka Upaniṣad: it contains all the ideas contained in a broader Upaniṣad, and this also contains a mahāvākya. That is, a sentence which points to the complete identity between the individual and Brahman, jīvātma and Paramātmā, is called a mahāvākya. "Aham brahmāsmi" is that mahāvākya.

Śaṅkarācārya's Commentaries

As mentioned yesterday, Ādi Śaṅkarācārya had chosen ten Upaniṣads to comment upon, and the essence of all these Upaniṣads is only one: "Thou art that—practice and experience for yourself I am that, aham brahmāsmi." And this commentary of Śaṅkarācārya is voluminous because the Upaniṣad itself is voluminous.

Sureśvarācārya's Vārtika

On that Upaniṣad, one of his own disciples, Sureśvarācārya, had commented again, and that is what we discussed yesterday. It is called vārtika. What is the speciality of this vārtika?

Uktam, anuktam, duruktam:

1. Uktam - Whatever has been said is again commented. If the writer feels that probably ordinary people like us may not understand Śaṅkarācārya's writings or certain passages, so he elaborates them, tries to simplify them for people like us.
2. Anuktam - Śaṅkarācārya either deliberately or unintentionally might have omitted something, and which maybe his disciple thinks is a very important point. Then it is called anuktam—not said by the original commentator, so he also completes it. In any case, it is very good for all of us. It doesn't matter even if it is a repetition.
3. Duruktam - Sometimes the disciple may think this is probably not correct. So the teacher—suppose he comes to know—does he feel bad? "My own disciple, instead of accepting as gospel truth, has he dared to criticize me?" No! "I am so happy you corrected me. I should have expressed it better." Because a guru is like a father. When does a father become happiest? Most happy when his children surpass him in every way. Similarly, a guru will be more than a father. When his disciple's understanding or expression or whatever in any way better than his own, he would be thousandfold happier. And if anybody is not happy, he is not a real ācārya; he is a duṣṭācārya. But all ācāryas are like that.

So this is duruktam—not wrongly interpreted but not completely interpreted. So with all due respect, the disciple doesn't lose his respect even in the slightest. With the highest respect, "This probably is a better meaning than what my guru had commented upon." That is called duruktam, doha uktam, duruktam.

We had discussed until that point.

Śaṅkarācārya's Introduction (Sambandha Bhāṣya)

Then Śaṅkarācārya, before writing any commentary on any Upaniṣad, he wants to introduce the subject. And an introduction, as we all know, like a foreword, etc., tries to encapture—encapsulate—the very essence of what he understood. That is, in a few words, like an aphorism, he wants to express: "This should be the real essence of this entire Upaniṣad."

Can we do that? Such a huge voluminous book, Bṛhat or aṇakam—can we compress it? Śaṅkarācārya himself had expressed it so beautifully. No one else can do it any better.

The Essence in Half a Sentence

Once it is said, someone approached him—doesn't matter whether it is true or not, but it serves the purpose for our understanding: "Sir, you have written voluminous commentaries, cart loads of books. My brain is small, memory is small, understanding is little. Please summarize."

And Śaṅkara, being what he is, he said, "I will summarize to you. I do not even require one full sentence. In half a sentence I will summarize:

Brahma satyam, jagan mithyā, jīvo brahma eva na aparaḥ."

Brahman alone is the truth. This world is nothing but the same Brahman looked at from the viewpoint of the mind, and mind is limited. So the way we look at the world, at ourselves, both are limited. That limitation is called mithyā. It is not untruth, it is not unreal, but it is partial reality. That is called mithyā.

And if Brahman alone is the truth, you do not exist, I do not exist, no one else exists—everything is Brahman. Therefore you are Brahman, every individual is nothing but Brahman.

The Living and Non-Living

What about the whole world? Yes, the whole world can be divided into the living as well as the non-living. What is the difference between these two? Absolutely none. It is like the difference between a just-born baby and a 99-years-old man with full intellect.

So what we call the non-living, the inorganic, in course of time evolves into organic, evolves further. The whole life is but spiritual evolution, finally leading to spirituality. Even worldly evolution is a part of that spiritual evolution.

The Purpose of Suffering

Very interesting for us to understand this simple fact: we are being made to forget God, but that is also part of the spiritual evolution. Because there is something inside which cannot tolerate this kind of dominance, slavery, limitation. And when we are dominated like this, our freedom is suppressed, and automatically our real being becomes—what is called—it brings about revolution. It rebels against, and then it turns its attention: "What is it I am seeking?"

And ultimately, every form of suffering is a spiritual aid. Every form of suffering pushes us a little bit nearer to God. That is why God has created, out of His infinite love—out of His infinite love for this infinite universe.

Is This Universe Infinite?

Brahman is looked at through the prism of the mind, which consists of time, space, and causation. Then it may look like we are looking at a finite universe, but it is nothing but the infinite Brahman, which is beautifully illustrated by the very peace chant we are going to see shortly.

The Three Stages of Spiritual Evolution

So Śaṅkarācārya has written, "This is the essence of what this Upaniṣad is going to tell, and I would like to endeavor to the best of my ability, in the simplest language I can manage, so that I can convey what I understand to people who are sincere and who would like to take the guidance."

As I explained yesterday, according to Swāmī Ekaranda, everything is interconnected. Everything is step-by-step, and evolution progresses through three steps:

1. First: Duality
2. Second: Qualified non-dualism
3. Lastly: Advaita

When a person knows who he is, the evolution falls away. Because like an evolutionary escalator, once we reach the upper floor, then it goes back to bring other people. This is the very purpose of the world: the purpose is to slowly bring everything in this world to its true nature. And there is your home, and then it goes back again and again and again to help everybody.

For Whom is This Teaching?

So Śaṅkarācārya wants to tell, exclusively for people who have reached a certain type of maturity, where they have reached the culminating point of unity in diversity, or they have identified themselves with the personal God through rituals, through upāsanā. And now they see that there is something much higher, about which of course nothing can be talked about, but there is something—even though we are not able to talk about it—and a tremendous longing comes.

Śrī Rāmakṛṣṇa explains it through a beautiful analogy: that when the kuṇḍalinī reaches the sixth cakra, he perceives the reality, the truth, Brahman, as if "I can just touch, but there is an obstruction—a very thin piece of glass, like the lamp protected by the outward glass." But by God's grace, that very light pulls the person inside, breaking open. And that glass case perhaps we can compare to Saguṇa Brahma.

But until that point, effort becomes not only needed but absolutely essential. But once we reach, then all efforts fall away. That is called complete self-surrender. And then the person attains not by his effort, but by the grace.

That's why Swāmījī understood it and expressed it in four sentences in the hymn "OM̐ hrīṃ hṛtham," etc.

Debate with Other Schools of Philosophy

Now what Śaṅkarācārya wants to say: first of all, in Śaṅkarācārya's time there were several other schools, of which we do not hear nowadays. For example: Nyāya and Vaiśeṣika and Yoga and Sāṅkhya, Pūrva Mīmāṃsā. These are the five schools of philosophy. They have their own limited theories about what is the world, what is Brahman, and what is their own real nature.

But as I said, they have to evolve further. But stubbornly they refuse to evolve, so they are trying to propagate their own ideas as the ultimate truths. That's where Śaṅkarācārya comes and then tries to—not oppose them, not to suppress them—but to make them evolve further, to expand their hearts, to expand their intellects so that they can understand the truth.

Initial resistance might be seen, but then if a person is sincere, he will definitely come to the viewpoint of the Advaita.

Śrī Rāmakṛṣṇa's Affirmation

How do we know? Because Śrī Rāmakṛṣṇa says, first of all, he says Advaita is the very last word of realization. And then secondly, he says, "By whichever path a person attains to that state, he expresses in a funny way: all jackals howl exactly the same way." That means what they speak is nothing but about Brahman: satyam, jñānam, anantam, brahma.

The Sambandha Bhāṣya

In this sambandha bhāṣya (bhāṣya means commentary, sambandha means relationship)—that is, what is the relationship—that is what we are going to study and what he is going to counter. So especially two important points he wants to argue and clarify. Remember, not trying to defeat them, but to help them out of infinite compassion, so that they can enlarge their view.

The Story of Maṇḍana Miśra

And one of his own disciples, who was called Maṇḍana Miśra earlier, one of the greatest living scholars of his time in Kāśī or some other place—Śaṅkarācārya had to counter him. And several days the debate had gone on, and then Maṇḍana Miśra was a very, very sincere person, and he was convinced. So he wanted to realize that Advaita, so he became a monk.

But whether he becomes a monk or not is not the important point. The important point is this: saṃnyāsa, or renouncing, or developing total detachment to whatever is unreality—that is called saṃnyāsa. He has taken up, chosen. And his wife, a very greatly learned lady called Ubhaya Bhāratī, she also accepts, understands, and disappears. Wonderful stories are there about it. You can Google and find out the conversation, dialogue between Maṇḍana Miśra and Śaṅkarācārya. It is there, thanks to the AI.

Countering the Pūrva Mīmāṃsaka Position

So in this sambandha bhāṣya, Śaṅkarācārya wants to emphasize—rather, to enlarge the understanding of the Pūrva Mīmāṃsaka and also others, especially Pūrva Mīmāṃsaka.

As we discussed earlier, Veda is divided into two parts:

1. Karma kāṇḍa - the ritualistic section of the Veda
2. Jñāna kāṇḍa - the knowledge portion

And in some people's opinions, there is a total opposition between these two. But enlightened people do not take that view. Just as a baby has to grow to become a young man, an old man—old man means a mature man; a mature man means growing up from immaturity to maturity—we have to understand only in that way.

The Position of the Pūrva Mīmāṃsakas

So in Pūrva Mīmāṃsakas, there are a few important points:

First of all, what they say is that the Veda is a pramāṇa—entire Veda is a pramāṇa, that is, an authority on super-sensory knowledge. No doubt about it. But they have developed a peculiar idea that whatever sentences we get in this Veda, they must be guarding one to action. If there is a sentence where no action is indicated, that is not a pramāṇa or valid piece of knowledge.

Every ritual falls under vidhi. Vidhi means injunction: "You must do this." And there are several types of vidhis:

• Daily vidhis
• Occasional vidhis
• Special vidhis
• And of course, there are certain actions which one should never do, called niṣedha

So the whole Veda is meant only for action—that is their view. And through action, one can obtain liberation or highest knowledge.

Summary of Their Position

So what are the points here?

1. First of all, Veda teaches only one thing: that is commandments. "You perform this action." It is action-oriented.
2. Whatever sentences we find which do not command "you do this" or "you do not do this," they are not to be counted as Veda.

There is a beautiful summary of this particular philosophy.

Śaṅkarācārya's Counter-Arguments

So for that, Śaṅkarācārya had to defend himself in two ways.

First of all, he asks the opponent, Pūrva Mīmāṃsaka—he is called the opponent—"So do you accept the jñānakāṇḍa, the Upaniṣads, for example the mahāvākya, as part of the Veda, which is the authority for human guidance?"

The opponent says, "No. Because 'You are that'—what action is it leading you to? It is not leading to any action. So therefore, whichever action—they are only laudatory. So they do not really fall under Veda vākya, Veda pramāṇa."

Two Types of Sentences in the Veda

Then how does Śaṅkara counter it?

First of all, he says, "Oh opponent, you say the whole Veda is a pramāṇa. Do you say that part of the Veda has to be accepted as authority and those sentences like these mahāvākyas, they are not to be counted as authority? What do you say?"

Of course, the opponent says, "They are there, but they are not to be relied upon, counted upon."

Then how does Śaṅkarācārya counter? Very interesting. This is only just very shortly I want to tell you.

So we convey our knowledge through words, and words must become sentences. Words themselves do not give any meaning; words do not convey any meaning. It is only when certain words are combined in a particular way—that is called grammar—then only the words become a sentence. Unless words become a sentence, they cannot be conveying any meaning.

Example

For example: Rāma, Rāvaṇa. Suppose you hear these two words. Man, city. Hear these two words. "Sir, Śaṅkarācārya, what do these two words convey to you?"

Yes, you are getting: Rāma is there and also Rāvaṇa is there. Man is there, city is there. But what does it convey to you? They must be made into a sentence, and a sentence must contain a verb which connects these two words together.

For example: "Rāma killed Rāvaṇa." Now it makes a meaning. "The man traveled to a city." Now it makes a meaning.

So this is what the Pūrva Mīmāṃsaka says.

Kārya Bodhaka and Siddha Bodhaka Sentences

Śaṅkarācārya counters: "So there are two types of sentences in the Veda throughout the Veda. What are they?"

1. Kārya bodhaka - One is called kārya bodhaka
2. Siddha bodhaka - Another is called siddha bodhaka

What does it mean?

"Go and perform this ritual." This is called kārya bodhaka. If this sentence is commanding one: "You want to go to svargaloka, then you must perform this ritual, agnihotra." That's a commandment.

But the other sentences which do not teach any of these action-oriented orders, commands, are not to be counted.

Śaṅkarācārya's Response

And Śaṅkarācārya counters. He says, "You are wrong. There are words and there are sentences, and they are indicating a truth, some truth is there. How do you say that they do not create what is called knowledge to you? There is no commandment there."

For example, we are told, "There is a beautiful mountain peak called Everest." It is a fact, and it is just a piece. There is nothing to say you have to go there, you have to climb. No, it is there.

"There is a—you are traveling—there is a traffic jam on this particular road at this point of place, space." It is a fact.

Now Śaṅkara asks, "What are you trying to do now? Once you hear that, either you want to go back home or you want to change your route. Even though it is not commanding you to do anything, but it is a statement of fact."

Similarly, Śaṅkarācārya says, "Tat tvam asi—the word—is it to be accepted as Veda pramāṇa?"

"No."

"Once you know the truth, after knowing the truth you don't need to do anything, because knowledge itself gives tremendous fulfillment."

The Power of Knowledge

So once you know you are Brahman, what is the result you get? The result you get is you are completely, totally freed from every sort of bondage. You will be freed from the clutches of tritāpa—three types of sufferings. All the three sources are negated, and you don't need to run anywhere. You will overcome death, you will overcome ignorance, you will enjoy eternal, infinite, unbroken bliss. That is the power of knowledge. And in Vedas, they are all there.

Earlier I mentioned that the opponent's fixed, firm opinion is: "The Vedas teach only actions. Whatever sentences do not convey an action, they are meaningless. Every sentence in the Vedas is geared only to make a person do something." That means sentences like "I am Brahman" are not authoritative. Therefore, they do not have any power.

"No," says Śaṅkarācārya. "Once you get knowledge, you get tremendous benefit, just as you get benefit by practicing the rituals. You get the same or even much more benefit by hearing the truths. Therefore, he says, the whole of Veda is Brahmaṇa."

Both Types of Sentences are Valid

And Vedas contain these two types of sentences:

• Some command you, order you to do something or to refrain from something. They are also valid.
• But there are some who point out to the highest goal, called mahāvākyas. They are also brahmaṇas.

In fact, the whole life is only to attain this. Because the four ultimate—what is called goals—to be desired by every human being is called dharma, artha, kāma, and mokṣa.

Dharma, artha, and kāma belong to this worldly experience. Mokṣa is the final goal, because you are that. So long as you remain ignorant of your true nature, you are bound to suffer.

Why Karma Cannot Give Liberation

So this is what he wants to convey: that karma cannot give liberation. Why? Because karma is done through the instrumentality of body, mind, and in time and space. How much time can you do karma? Therefore, with limited cause, unlimited effect cannot be had. This is the simple truth about it.

And then Vedas in different Upaniṣads, again and again, quote and tell you: "You are Divine. Each soul is potentially Divine."

The Role of Logic

But to understand that, as we already discussed, types of logic are used. Through logic, first of all, one cannot prove God. But logic is helpful to understand the teachings of the Vedas, which are called Vedānta or Upaniṣads, much better.

So logic is not to prove the existence of Brahman or anybody. Logic cannot prove what is beyond our sense organs. But logic can help us understand the teachings of the scripture much, much better.

This is called:

• Śruti sammata tarka - Logic in accordance with śruti
• Or also called sambhāvanā yukti - Logic based on and in accordance with the Veda

The other is śuṣka tarka - dry logic.

That is why there is a beautiful song in Bengali: "Who can understand what Mother Kālī is? Even the six schools of philosophy are unable."

Mother can be understood only by whom? By Śiva. Who is Śiva? Brahman. Brahman alone can understand Brahman. No one else can understand.

The Relationship Between Karma, Upāsanā, and Jñāna

So Ādi Śaṅkarācārya says there is a relationship again between the karma kāṇḍa and jñāna kāṇḍa. And we have to remind ourselves: between karma kāṇḍa and jñāna kāṇḍa, there is a bridge. That is called upāsanā kāṇḍa.

So: Karma kāṇḍa → Upāsanā kāṇḍa → Jñāna kāṇḍa

What is the relationship?

Benefits of Karma Kāṇḍa

Karma kāṇḍa improves our concentration and makes us believe in God more and more. And sincerely practicing the injunctions and avoiding the prohibitions, a man experiences:

• Greater health
• Greater knowledge
• Greater bliss

This is experienceable. As we also discussed, the five types of ānanda, each much higher than the other. And that is the burden of what is going to come in the eighth section of the Taittirīya Upaniṣad, second chapter—that is ānanda mīmāṃsā.

So there are vast degrees of difference between the lowest ānanda and highest ānanda. And it has nothing to do with what a person possesses. Possessions have no meaning in ānanda. Sometimes possessions themselves become the very source of great suffering. Power, position, wealth—everything can also help, can also hinder.

What Do Rituals Do?

So this is what we have to understand. So rituals—what do they do?

1. They improve our concentration
2. They improve our comprehension
3. They purify our heart, slowly but surely
4. Most important, they give us the result of what is promised

And once we understand that what the karmakāṇḍa of the Vedic part is telling the truth, our faith in that grows. And then the very Vedas, like a loving mother, gently lead: "So you have done all these external rituals, you've got the result. Now every physical action involves tremendous amount of what is called labor, time, energy. But the same thing can be attained without losing time, without wasting energy, without spending long time."

"How, sir?"

The Transition to Upāsanā

"Now you do the same ritual inside, which is called upāsanā."

But we have to be extraordinarily careful: without going through the actual, physical, external ritualistic part, it is not possible to jump. Like you cannot jump into college from kindergarten to high school to college, to university. No, you cannot do it. You will have to, step by step, class by class, you have to evolve further. We should not forget that.

Only when a person has sufficiently spent time, experiences the promised results, and looks forward to even greater improvement—for them, at the appropriate time, the guru comes and tells, "Now is the time for you to turn your attention inward," which is indicated by the vānaprasthāśrama.

And slowly you do the same things here. Even better results are there, because the very saṃskāras are being purified and directed upwards. So it doesn't take time. You can do much better worship:

• Mental worship
• The best flowers
• Best fruits
• Best food
• Best environment
• Best decoration

All sitting, closing your eyes, and in your imagination—since the whole universe is an imagination, this also is nothing but a wonderful imagination. But this imagination will give the highest type of joy. Slowly it leads to oneness with the reality of the chosen deity. The devotee becomes one with the deity through this process of mānasika upāsanā. Upāsanā means mānasika only.

The Transition to Jñāna

This is the second stage, which the guru introduces to the student. Then he becomes qualified. And then when he beholds the glory of God, the chosen deity, and then guru comes and tells, "Now even in upāsanā, there is a difference between the devotee and the deity. And that is the final obstruction, and that should be completely destroyed. And that which destroys this difference between the devotee and the deity is called jñānam."

What is that jñānam? "There is no two. I and you—there is only one. I can call it sarvam brahma, or I can call it aham brahma." Even that is an expression in our day-to-day language.

The Guidance of the Veda

So this is how the development takes place. So Veda guides every aspirant, provided he is sincere. That is the only requirement. From wherever the sincere aspirant is, to the next step, to the next step, to the next step. And analogically, it is explained as:

1. Dualism
2. Qualified non-dualism
3. Non-dualism

So this is how Veda or Upaniṣads guide a person.

Should We Discard Karmakāṇḍa?

So even though karmakāṇḍa itself can help us but not give us liberation—because the unlimited cannot be attained by the limited—there is a Vedic expression, Upaniṣadic expression: "The uncreated cannot be attained by the created." That is the ultimate.

So should we discard karmakāṇḍa? No. There should be no hatred, no attachment to rituals.

Karma not only implies ritualism, which we may mistake—sitting there and drawing some lines and then offering. No. One's own duties according to one's own station in life also falls under karma. But if it is directed towards a higher end, it becomes karma yoga.

So karma leads to karma yoga, and anybody can attain to God through that karma yoga.

The Proper Relationship

So what should be the relationship? Karma helps us gradually to detach ourselves from this world and our longing to be united with God. That is the purpose of any type of rituals. And the nearer we approach God, the knowledge becomes stronger.

So that is why, for the beginners, Veda directs all beings to perform action. Finally, when the person is ready, it leads to tat tvam asi. Therefore, without practicing these rituals, one cannot jump to the jñānakāṇḍa. But jñānakāṇḍa cannot be attained, jumped at, without karmakāṇḍa. It is like a staircase.

So one should not stop with rituals. One should progress further. This is the relationship between rituals and knowledge.

Summary of the Progression

So karma means:

• One's own duty
• Plus also all the rituals, worships, etc.

This leads to upāsanā. Upāsanā further helps the aspirant to move towards what is called fitness to understand that final truth, mahāvākya tat tvam asi. And that is what this Bṛhadāraṇyaka Upaniṣad teaches. Of course, Bṛhadāraṇyaka Upaniṣad teaches—finally it culminates in that knowledge: aham brahmāsmi.

The Peace Chant of the Bṛhadāraṇyaka Upaniṣad

And as usual, every Veda, every Upaniṣad has its own specialized śānti pāṭha—peace chant. And this is a beautiful peace chant. And this is a very peculiar, very special peace chant.

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

Why Is It Peculiar?

Why is it peculiar? Because there is no prayer here. "Please remove all the obstacles. Let there be no misunderstanding between my teacher and myself. Let my body and mind be strong. Let all the divine qualities grow in me." They are all prayers to God.

But here, the highest mahāvākya itself is the peace chant. What is that?

PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE

So the infinite has given birth to this universe, as if, as it were—not really. From infinite, you deduct infinite, it remains infinite. You combine two infinites, it remains only infinite. Like zero: zero plus zero is zero, zero multiplied by zero is zero, zero divided by zero is zero, zero subtracted by zero is also zero. And that is why zero is the symbol of infinity.

This beautiful chant we will talk about in our next class.

Closing Prayer

Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum

Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh

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

Jai Ramakrishna!