Brihadaranyaka Upanishad Ch.1 Lecture 10 on 22 February 2026
Full Transcript (Not Corrected)
Bṛhadāraṇyaka Upaniṣad: An Introduction to the Madhukāṇḍa and Aśvamedha Upāsanā
Opening Invocation
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.
Bṛhadāraṇyaka Upaniṣad: An Introduction to the First Chapter
Opening Invocation (Śānti Pāṭha)
Oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate. Oṃ śāntiḥ śāntiḥ śāntiḥ.
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.
The Special Nature of This Śānti Pāṭha
We are studying the Bṛhadāraṇyaka Upaniṣad, and as we said, this Śānti Pāṭha is a very special one — it is a Mahāvākya. We discussed that previously. The next point of information: this pūrṇamadaḥ does not occur at the beginning of the Bṛhadāraṇyaka, but only at the beginning of the fifth chapter. However, Śaṅkarācārya gave a brilliant commentary on it.
What is the essence of that commentary? That everything is Brahman — that and this, that Brahman and this Brahman. These divisions are made by us, the Jīvātmās, from the viewpoint of Avidyā. Really speaking, there is no "that" and "this." In infinity, this and that, here and there, above and below, small and big — none of these exist. Infinite means just one single nature, and that is called Brahman. We, of course, cannot think about it, but we are to meditate upon it, considering that every effect is none other than the cause, albeit with three modifications: Nāma, Rūpa, and Karma — that is, name, form, and utility.
When Brahman is looked at with this division — which Swami Vivekananda described as time, space, and causation — it appears to be different from Brahman. That is what we call this universe. This universe includes all of us. But this universe is again subdivided into that which is consciousness, called the subject, and in opposition to that, everything else is an object. The cognition of an object totally depends upon the subject alone. That is why, when we go into deep sleep, the whole universe disappears — because the cognising subject, the pure consciousness, is not non-existent, but it is not associated with mind and body. That is why this universe does not exist even for a second in that state.
The Three-Part Structure of the Bṛhadāraṇyaka Upaniṣad
We have given a brief introduction that the Bṛhadāraṇyaka Upaniṣad has been divided into three parts. The first part is called the Madhukāṇḍa. This Madhukāṇḍa consists of two very special methodologies: Adhyāropa and Apavāda.
Adhyāropa means accepting that this world exists and is real, but that there is so much variation in it, and one must strive to rise from the lowest to the highest. For that purpose, the scripture prescribes first rituals, afterwards contemplations called Upāsanās, and afterwards an entry into the second part of the Veda called Jñānakāṇḍa. So the progression is: first Karmakāṇḍa, then Upāsanākāṇḍa, then Jñānakāṇḍa.
The Purpose and Psychology of Upāsanā
This Upāsanākāṇḍa is nothing but internalising everything — doing internally whatever we have been doing externally. A great psychological principle is involved here. When we enter the state of dreaming, whatever thought comes becomes real. If one can truly think, "I have gone to Kailāsa, or Vaikuṇṭha, or paradise," one will be there instantaneously — there is no gap between thought and experience.
So the purpose of the Upāsanākāṇḍa is slowly to train our mind so that we are in higher lokas, and eventually in Brahman itself. The mind has to be trained. Really speaking, the mind cannot enter into Brahman, but it can think of various higher experiences. Higher experience means higher Ānanda, higher joy. There is nothing higher in this dualistic world than Brahmaloka. That is the limit. After that, it is not Brahmalokananda but Brahmānanda — also called Kośānanda, the Ānandamayakośa.
So the purpose of the scripture is to take the hand of the child and slowly guide him step by step. The first step, which has infinite variations, is called Karmakāṇḍa — purely ritualistic and mostly external. Then the scripture slowly introduces partly external rituals and partly contemplations. That is why every pūjā can be divided into four parts:
The first part is purification, called Śuddhi. The second part is called Nyāsa — slowly getting rid of our egotism by saying: "This is not my hand, this is your hand; this is not my mind, this is your mind; this is not my individuality, this is your individuality." Nyāsa means transferring my ownership to God. The third part is mental worship, the mānasa pūjā, in which, unlike external worship, we can imagine the best things possible. We can bring the freshest lotus from the Himalayas, the most fragrant rose from the finest gardens — any number of offerings. The mind has no limitation to its imagination. That is where we have to train the mind.
Then, slowly, when the mind becomes capable of focusing, concentrating, and identifying, we no longer require external rituals — just as a child no longer requires a wax apple or wax bee once he has learnt and understood what those things are. The very word conveys its meaning. That is called Upāsanā.
Adhyāropa and Apavāda: Superimposition and Negation
This Advaita Vedānta specially formulated a process called Adhyāropa and Apavāda.
Adhyāropa means that whatever we are experiencing at this present moment — and will go on experiencing for a long time, including Brahmaloka experience — is all superimposition. It falls under the name of universe, cause and effect, duality, and is purely called Avidyā, or ignorance.
Apavāda is the removal of this ignorance — the getting rid of this superimposition. That is when the Guru initiates and the process takes place through three steps: Śravaṇa, Manana, and Nididhyāsana.
Why are we talking about Adhyāropa and Apavāda? Because the first chapter, the Madhukāṇḍa, speaks about Adhyāropa, and the second chapter speaks about Apavāda. This first chapter is also called Upadeśakāṇḍa. What is Upadeśa? That you are Brahman. But first you are a devotee, a believer, an āstika, and then you go on obeying the scripture through experience. As you grow, your concept of yourself, of the world, and of God grow together.
Progression Toward the Highest Truth
Slowly the teacher says: the lower state is also real, but there is a higher state that is much more real. The more real, the more happiness. Higher world, more happiness; highest world, most happiness. Nothing can surpass the happiness of Brahmaloka — called Brahmalokananda. Yet it is still a Loka, still under ignorance.
Śrī Rāmakṛṣṇa says there is a vast difference between Vidyāmāyā and Avidyāmāyā. Brahmaloka is within Vidyāmāyā, and that Vidyāmāyā helps us transcend even Brahmalokananda through negation: "I thought this was the highest. Now I realise it is not." Neti, neti — not this, not this.
And again, for easier understanding, the scripture divides the world into the manifest world and the unmanifest world. What is manifested is called the effect, and what is non-manifest is called the cause, the seed. Every object we experience in this world consists of three things: a form, a name, and a prayojana or utility. These are all effects, and an effect is called an effect only in relationship with its unmanifest cause. So we have vyākṛta and avyākṛta — manifest and unmanifest — but both fall under creation, which is called Māyā.
The world is also divided from another viewpoint into Sādhanaprapañca and Sādhyaprapañca. We all have desires to be fulfilled. In order to fulfil those desires, we have to fulfil certain conditions — that is Sādhanaprapañca. Sādhana means striving to achieve something; sādhya means what is desirable, what we think will give us greater happiness.
The Structure of the First Chapter
In the Bṛhadāraṇyaka Upaniṣad, every chapter is called an Adhyāya, and the sections within each chapter are called Brāhmaṇas. In the first three Brāhmaṇas — that is, the first three sections of the first chapter — we are introduced to three types of meditations, or contemplations on three objects:
- Aśva Upāsanā — meditation on the horse
- Agni Upāsanā — meditation on Agni Devatā or Prāṇa Devatā
- Prāṇa Upāsanā — meditation on Prāṇa Devatā, the vital force
How are these to be contemplated? That this is not merely a horse, but this is Hiraṇyagarbha. This is not merely Agni or fire, but this is also Hiraṇyagarbha. This is not merely Prāṇa, but this is also Hiraṇyagarbha. In other words: I am not this particular individual — in reality, I am that Hiraṇyagarbha alone.
The Magic of the Mind: Becoming What We Contemplate
This is the first step adopted in the Bṛhadāraṇyaka Upaniṣad. What is the purpose? Upāsanā. And what a person thinks, in course of time he becomes. If a person thinks of a bad quality, he becomes that bad quality. That quality called evilness does not remain separate from him. That is the magic of the mind — we become one with the object of our contemplation.
Just as the moment you think, "This is a tree," your thought and the object outside called a tree become inseparable — similarly, if one can think, "I am seeing Hiraṇyagarbha," one becomes Hiraṇyagarbha. But that thought has to be sustained; otherwise, other thoughts come. One flash: "I am Hiraṇyagarbha." Another flash: "I am distracted." The mind must be trained.
So the Bhagavān says: whatever we think, that we become. The first parts of this first chapter contain these Upāsanās.
The Upaniṣad — that is, the teacher, the Ṛṣi — is not without wisdom. He may have several students whose mental levels vary greatly: one student very basic, another much higher, another like Yājñavalkya himself. A real teacher must come down to the level of his student's capability and give him what he is capable of receiving. Rāmakṛṣṇa says: a mother cooks the same curry but in different ways. Very thin soup is given to the baby because that is the digestive capacity of the baby. Similarly, a Guru gives the same teaching — the same Satyam — but in different dosages. Slowly, from great dilution, the dilution becomes less and less, until the highest truth is given when the student is ready.
The Three Upāsanās of the First Chapter
The first chapter consists of six sections. The first section contains two verses, and the second Brāhmaṇa contains seven. Both these sections — consisting of two plus seven, that is nine mantras — are devoted to the meditation on the horse and the fire used in the horse sacrifice. This horse sacrifice is called the Aśvamedha Yajña, considered the greatest of all Vedic rituals.
What is the result of correctly performing this sacrifice? It confers upon the performer the attainment of Brahmaloka, or Hiraṇyagarbhaloka, or Prajāpati Loka — the highest possible dualistic happiness.
Understanding Brahma-Yajña and the Universality of Brahman
Before discussing the Aśvamedha further, it is illuminating to reflect on the Brahmārpaṇam Yajña, which all of us are advised to perform. Before eating anything, one utters that mantra: the food is Brahman; the fire with which the food is cooked is also Brahman; the vessel in which it is kept is also Brahman; the hand which brings the food to the mouth is also Brahman; and the person to whom it is offered is also Brahman. The fire that digests the food — called Vaiśvānara Agni — is also Brahman. The giver of the food, the cooker of the food, and the digester of the food — everything is Brahman. That is why it is called Brahma Yajña.
If someone can truly live this way, every act — whether breathing in or breathing out, eating, walking, seeing, hearing, touching, tasting — through any of the eleven organs (five Karmendriyas, five Jñānendriyas, and the mind), whatever we do, we think: it is God who is breathing, it is God who is the food, it is God who is eating.
Annapūrṇā does not mean that there is a person called Annapūrṇā who has plenty of food and gives it to us. She comes in the form of the food to sustain us. Gaṅgā Devī is not a Devatā giving us water — she comes in the form of water to sustain us. Agni Devatā comes in the form of the required warmth and fire — for our physical body as homeostasis, and for digesting food as the digestive fire, Vaiśvānara Agni. These are different manifestations of that Agni to sustain every created being.
So God is creating, God is the created, God is the food, God is eaten, God is the eater — there is no division called subject and object. The subject becomes subject to one object, and that object becomes subject to another object. One is never simply the only subject and everything else merely object. It is the same Kṣetrajña, pure consciousness, which, having assumed one form, appears as the subject-experiencer, and also comes in another form as the object.
Consider the dream: you are the waker, and you are the only waker in your dream. There is nobody else coming and dreaming for you. So you, the waker-consciousness, divide yourself into yourself as the individual in your dream and yourself as the objects — the neighbours, the trees, the animals, the insects, the birds, the non-living house, the mountain, the cloud, the earth. You yourself have become both subject and object. When you are eating a potato in the dream, the potato is the object and you are the subject. But upon waking, who is the tiger? You. Who is the potato? You. Who enjoyed the potato? You. Everything is I, I, I.
Why the Aśvamedha Yajña Is Special
Now, to return to our topic — the Aśvamedha Yajña. This sacrifice can only be performed by a king of the Kṣatriya class, one who is strong, endowed with Rajas, fearless, and an upholder of law. The sacrifice is also extremely expensive. The king selects one of his finest horses and lets it roam freely, accompanied by thousands of soldiers. Wherever the horse wanders, the soldiers follow; if any opposing force challenges the horse's passage, the soldiers defeat them, and the defeated party swears loyalty and agrees to pay yearly tribute to the king. When the horse returns after several years to its point of departure, a grand ceremony is held in which many Brāhmaṇa priests perform the ritual sacrifice of the horse. Its brain, Medha, is offered to the Vedic gods — particularly Indra — and accepted as sacred prasāda by all who participate. (Medha literally means brain, hence the name Aśvamedha.)
The result for the performer of this great sacrifice is attainment of Hiraṇyagarbha Loka — also called Brahmaloka.
The Aśva Upāsanā: The Contemplation Open to All
Now, this Aśvamedha Yajña can only be performed by a very powerful, wealthy, and intelligent king. Others cannot do it. Even Brāhmaṇas cannot perform it — for in those days Brāhmaṇas voluntarily renounced wealth, lived the simplest possible lives, and dedicated themselves to the study and propagation of the scriptures. So they did not have the power, nor the required wealth, nor the desire to do it. Of course, the question of Vaiśyas and Śūdras performing it does not arise at all.
Yet everybody has the right to ascend to Brahmaloka. How is this possible? For this purpose, the Ṛṣis devised a special Upāsanā — a special contemplation — called Aśva Upāsanā. In this practice, every part of the horse is described very minutely and elaborately, and every part is assigned a correspondence to one part of the whole universe. The whole universe combined is called Saguṇa Brahman, Īśvara, or Hiraṇyagarbha.
This means that by contemplating the horse as a universal symbol — as a symbol of the whole cosmos — one need not perform anything physical. The person will attain Brahmaloka because their mind is contemplating Brahman as Prajāpati or Hiraṇyagarbha — not as the supreme Nirguṇa Brahman, but as the next highest reality: Īśvara, Saguṇa Brahman, Śakti. The person takes an ālambanā — a support, a symbol, a lower symbol — and contemplates it as the highest accessible reality. That is the purpose of Upāsanā.
There is a beautiful commonality between all three contemplations — Aśva, Agni, and Prāṇa. All three are objects of Upāsanā. Upāsanā means stripping all three of their externalities to reach the core that cannot be changed. Every externality can be changed, but the core cannot. You can change the form, name, and utility of clay, but the clay itself — the core — cannot be changed. Similarly, when we strip away the outer nature of the horse, the fire, and the vital force, what remains is Hiraṇyagarbha. We have to look upon everything as Hiraṇyagarbha.
Just as we cannot all at once become abstract mathematicians — we must first learn the fundamentals and progress slowly — similarly, a time may come in this life when, through sustained Upāsanā, we rise to abstract understanding. For that, tremendous intelligence is needed. So these three objects serve as the starting ground.
Upāsanā always means taking an ordinary object and, in our imagination, contemplating it as the highest reality. For example, there is a small piece of stone. If you are a devotee of Śiva, you call it a Liṅga. What do you see? Apparently only a piece of stone. Yet how many millions visit it and feel themselves blessed. Similarly, a small piece of stone called Śālagrāma represents Lord Viṣṇu — there is no physical resemblance whatsoever, and yet it helps train our uncultivated minds toward higher concepts. The apple is shown to the child repeatedly and its name is told — slowly, slowly the child understands. So too our minds must be made more and more capable of understanding higher knowledge. That is the purpose of the Upāsanā.
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!