Brihadaranyaka Upanishad Ch.3 Lecture 78 on 18 October 2026

Full Transcript (Not Corrected)

Opening Invocation

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

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

ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते

ॐ शान्तिः शान्तिः शान्तिः

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

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

OM Peace, Peace, Peace be unto all.

Introduction: From Madhukāṇḍa to Munikāṇḍa

In our last class, we completed the Madhukāṇḍa of the Bṛhadāraṇyaka Upaniṣad. With this, the first and second chapters of the Bṛhadāraṇyaka Upaniṣad are over. The last chapter we discussed was Madhu Vidyā, or Madhukāṇḍa. Now we are entering into chapter three, and a small introduction is absolutely necessary. So before we step into the third chapter, let us look back and find a few important concepts, just to remind ourselves.

The Six Chapters of the Bṛhadāraṇyaka

This Bṛhadāraṇyaka Upaniṣad, as I mentioned quite a number of times, has six chapters, and again it is subdivided into three – that is, combining chapters one and two as one, chapters three and four as one, chapters five and six as one.

The Three Sections

Madhukāṇḍa – Chapters One and Two

The first and second chapters are called Madhukāṇḍa. The main essential teaching of the Bṛhadāraṇyaka Upaniṣad is given in these two. In this Brahma Vidyā, the knowledge of Brahman is presented under the name of Madhu Vidyā. This is called Śravaṇam – when the apt, fit disciple, who is a Sādhanā‑Catuṣṭaya‑Sampanna Adhikārī, a highly qualified student possessing all the necessary qualifications, is ready to hear the highest truth.

The Qualifications

That means a developed śraddhā – a tremendous amount of control over the body and mind. He understood: life is meant for the realisation of God. And he became iron‑willed – what Swami Vivekananda calls "gigantic will." For what purpose? For realisation of God. "I am potentially divine. I have complete faith. That is why consciously, mostly unconsciously, I have been praying: asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyor mā amṛtaṃ gamaya. Let me be Sat, let me be Cit, let me be Ānanda." In other words: "Let me be God, or let me be Brahman."

The Direct Teaching

So that upadeśam, teaching, has been emphasised from the very beginning. We have seen even how this Ajātaśatru was teaching his disciple, taking him to a sleeping person. Where was the sleeping person? In the state of deep sleep. And he led him from the state of the waking, from the state of the dream, to the state of deep sleep, and beyond all three states – the pure consciousness which is called Brahman, which is called in the Māṇḍūkya Upaniṣad as Turyāvasthā. It is not one particular state among others, but the ultimate state.

The Upāsanas

So this Madhukāṇḍa, consisting of first and second chapters, is completely focused upon telling the student – this śiṣya – the pure truth: "You are Brahman." But simply listening will not do. You will have to do upāsanas. Therefore many contemplations – to bring the body and mind in tune with the highest thought, like the body of a car and its engine must be in perfect coordination. Then only the journey will be absolutely marvellous.

The Chariot Analogy

This description is beautifully given in Kaṭha Upaniṣad in seven mantras. We have seen in the second chapter of the Kaṭha Upaniṣad: ātmānaṃ rathinaṃ viddhi, etc. And the chariot analogy gives us the idea – a chariot, like a car, is meant for us to travel from one place to another place. So we are here in this world of Māyā. We must go to the One who is the master of the Māyā – that is, realise that "I am not a human being, I am not the body, I am not the mind, but I am Brahman."

Direct Instruction

So that is direct upadeśam, direct instruction. That is how it is done through śravaṇam, by teaching the disciple. By that time the disciple had complete faith in his Guru, but lingering doubts might be there.

Munikāṇḍa – Chapters Three and Four

So the next two parts, the third and fourth chapters, they are brought together to teach us the same lesson, but in the form of manana – deep thinking. Now, you know, deep thinking means: "Can it be this? Can it be that? Am I mistaken?" So the least, last doubt should be completely removed, and that is called developing one hundred percent faith. Once we develop that faith, then our longing – mumukṣutvam – becomes perfect. Then we start contemplating, following, of course, the directions given by our Guru. And that is how everybody, anybody, in any religion, at any time, reaches the goal.

Why "Munikāṇḍa"?

So this next two chapters, third and fourth, they are clubbed together. They are called Munikāṇḍam. In this combination of third and fourth chapters, called Munikāṇḍa – here "Muni" means a great Ṛṣi, and we are referring here to Yājñavalkya, because Yājñavalkya appears in all the Brāhmaṇas here. So that is why it is also called not only Munikāṇḍa but Yājñavalkya‑kāṇḍa.

Khila – Chapters Five and Six

And then, of course, we have to keep in mind the last two chapters together, called Khila. Khila means appendix, so to say, the last part. It contains miscellaneous topics, but very useful topics also.

The Difference Between Śruti and Yukti

So from today onwards, we are stepping from Madhukāṇḍa into Munikāṇḍa. Both these chapters – first, second, third, fourth – subject matter is the same, which is called Brahmavidyā. Then what is the difference?

Śravaṇa and Manana

Differences beautifully interpreted by Śaṅkarācārya. The difference between śruti and yukti. Direct teaching of the Guru to the śiṣya – from the teacher to the disciple – is called śruti. There is no room there for argument. That is called śravaṇam. You just listen with one hundred percent faith.

Śrī Rāmakṛṣṇa's Example

As Śrī Rāmakṛṣṇa says – beautifully simple words, but profound meaning, entire Upaniṣadic knowledge compressed into the simplistic‑looking teachings of Śrī Rāmakṛṣṇa. For example, he says that a mother wants her child to avoid some danger – let us say where all the electric power grids are there. That room is dangerous. The child may touch without knowing and he may get a shock or even die. So she tells: "Never ever even look in that direction. Because that room contains a bhūchi." Bhūchi means a spirit. "It will immediately kidnap you, snatch you, it will eat you up." And the child has absolutely faith – if at all he has to look, fearfully he is glancing – that too in the presence of the mother. That kind of faith is what is advocated here.

Removing Doubts

So if any lingering doubts are there, they have to be removed. And there will be varieties of degrees of students. We have to remember: all the students of any given teacher will not have the same capacity.

The Example of Vaishnavism

Just to remember – one day Śrī Rāmakṛṣṇa expounded the main tenets of Vaiṣṇavism, and he said: "You cannot feel pity, compassion to jīva, which is one of the main tenets of Vaiṣṇavism. But no – that interpretation is wrong. You have to serve jīva looking upon him as Śiva. Serve the God in man."

Swami Vivekananda's Understanding

There were so many people who heard the teaching of Śrī Rāmakṛṣṇa, but the most meaning was grasped only – the complete meaning was grasped only – by Swami Vivekananda. Later on he said: "Today I have learnt the greatest truth."

Vain Discussions

Until this time, all the yoga teachers – "yoga teacher" means not haṭha yoga teachers, but teachers of Karma Yoga, teachers of Rāja Yoga, teachers of Jñāna Yoga, teachers of Bhakti Yoga. Even today, vain discussions are going on between the followers of Rāmānuja, Madhva, and Śaṅkara. Useless types of debates – each trying to suppress the other and exhibit its superiority – which is totally useless.

The Charama Śloka

Why do I say it is totally useless? I told you many times: at the end of the Bhagavad Gītā, there is one particular śloka. It is called carama śloka. Carama śloka means the best, the very essential śloka of the entire Bhagavad Gītā. We all know that: sarva‑dharmān parityajya mām ekaṃ śaraṇaṃ vraja.

The Meaning

"Give up reliance upon all dharmas" – meaning: do not think Karma Yoga can give you realisation, or Bhakti Yoga, or Jñāna Yoga, or Rāja Yoga. No – they will not give you. What gives? Complete self‑surrender to Me alone.

The Function of the Yogas

Then what is the function of these yogas? When we strive our level best with complete faith in any one of these yogas or paths, then at the end the realisation comes: it is only God's grace which can reveal God. No yoga, no teacher is ever going to reveal God. Only God can reveal God. That understanding comes as a result of faithfully following all the yogas.

No Need to Instruct

So it is not necessary to teach such a person. The person who reached the very limit of any particular yoga – "You surrender now, you surrender" – no, he himself understands that too: by the grace of God, God can be realised only by the grace of God, by the will of God.

The Bhagavad Gītā on Māyā

That is why Bhagavān Śrī Kṛṣṇa earlier also in the Bhagavad Gītā tells clearly: this Māyā, against which you are struggling through whichever yoga you are following – it is a struggle to get rid of ignorance of one's own self. Not only ignorance of one's own self, ignorance about the world also. Because it is not only "I realise I am Brahman" – the whole universe, the whole creation is nothing but Brahman only. That is why sarvaṃ khalvidaṃ brahma.

Acquiring the Pure Spectacles

But first I must acquire that pure spectacles which will remove the slightest dirt covering. Then we see clearly – we still see clearly – that everything is nothing but God. There is no one – not I, not you, not anything – excepting God. That is the burden of all these Sūktas – Puruṣa Sūkta, Nārāyaṇa Sūkta, Devī Sūkta, whatever Sūkta, Sarasvatī Sūkta – everything tells: only God alone is.

Why Infinity?

Because if God is not everything, He cannot be infinite. If He is not infinite, He is subject to all limitations – and another name for limitation is duḥkha, or unhappiness.

Only by God's Grace

So we can only gain knowledge of God by the grace of God. But to have one hundred percent faith that śaraṇāgati is the only way, we have to take up the feeling that Karma Yoga will give me realisation, Bhakti Yoga will give me realisation, etc. But if I strive my best, the true understanding comes that God alone can reveal Himself – and then I will not remain. So that is what we have to do: some amount of mananam, deep thinking.

Tarka Kāṇḍa – The Way of Logic

And these two – why am I mentioning all this? Because the chapters third and fourth are called also Tarka Kāṇḍa; that is, they are called Vādas. So this is the first difference.

Śruti and Upapatti

The first Madhukāṇḍa, consisting of first and second chapters, only teach the direct śruti – the word Aham Brahmasmi. The second Madhukāṇḍa, as I just now said, is focusing upon scriptural injunction. Whereas the second Munikāṇḍa, which consists of third and fourth chapters, is focused upon the logical way of making us understand that what we have been taught earlier is not merely superstition, but it is a logical proof.

No Logic Can Prove God

Of course, we know no logic can prove or disprove God. So this is called Upapatti. Upapatti means logical reasoning, proof. Upadeśa means direct scriptural teaching.

The Eight Seeker

So this Munikāṇḍa involves a lot of logic, and I will come to that. At least eight aspirants – they were not ordinary professors of philosophy, but seekers of God. Eight seekers of God, deadly serious. They argue with Yājñavalkya, and he was able to remove their misunderstandings, reinforce their faith, and make them commit to follow their own paths and to realise God. Because a Brahmajñānī like Yājñavalkya will not waste his time in just trying to defeat other people.

Why Logic?

So the first two chapters, called Madhukāṇḍa, teach the scriptural method. This one teaches through logic. But a doubt might come: why do we need logic? Because what the scripture teaches and what we experience – there is always an eternal conflict. This is called Daiva‑Asura Yuddha.

The Conflict

The teacher says: "This mother is Brahman, father is Brahman, teacher is Brahman, and after that everyone is Brahman. Anything is Brahman." But what do we say? "I am different. My mother is different. My father is different. My teacher is different." In every imaginable way, we are all different. So I want to believe my teacher, but a conflict might come.

The Good Teacher

So these two – a teacher, a good teacher, the best teacher – not only tells "this is the truth," but tries to explain logically, using reason as many times as necessary, using as much time as necessary. He is never tired. The only thing he will see is: is my student really sincere? And every teacher will be extremely happy to get a sincere student. The student also is happy, the teacher is also happy. Both of them are happy. Still they need a prayer: "O God, may we think together. May we never differ from each other. May my body, mind, every limb be healthy and useful to move forward in spiritual life until I realise God – grant me this one."

Pure Logic vs. Scripture

So our teachers tell us: pure logic without scriptural backing is not only a waste of time, it also perverts us – makes us perverts. Whereas scriptural teaching, without making us understand through our logic – that means our mind's habit is to think, "Is this true? Is that not true?" The very definition of the mind is: "Is it true or is it not true? Is it this? Is it that?" That cogitating, swinging between "maybe this, maybe not this" – that is the very nature of the mind. Since we have that kind of mind, until we gain conviction, we must use whatever pramāṇa, ways to convince, what is the truth should be used. Then only both logic – or "reasoning" is a better word – as well as scriptural teachings, and they are completely logical. Then only we are – like there will be no conflict within us – we will progress further.

God Cannot Be Proved

There is another point. Hindu scriptures categorically state that God cannot be proved through logic. However logical, rationality – God can never be proved, because whatever we want to prove falls within the realm of finiteness. That which is infinite can never be proved. That is why śraddhā is necessary. Then the logical reasoning takes a secondary place. What we hear from the scripture should be understood in a logical way to proceed. Only when we have that highest realisation, then we know what is the truth. Until that time we have to be helped. So these are some of the differences between what we call Madhukāṇḍa and Munikāṇḍa.

Śravaṇa and Manana

Then we also have to know: what is the difference between śravaṇa and manana? Just now I mentioned to you: once we have to listen, but with complete faith. But after listening, we should never allow the head of doubt to raise up its head and then disturb us. Complete faith. And Śrī Rāmakṛṣṇa was born with this faith. And for that purpose, reasoning is necessary. So the Munikāṇḍa rationally tells us: what you are thinking so far is fine, but I will refine your thinking. I will open new doors for your understanding – through logic, of course.

Adhyāropa and Apavāda

So why is this Munikāṇḍa further divided into two parts?

Adhyāropa – Superimposition

The first part, what does it do? It says every limitation falls within Avidyā. That is why it is called Adhyāropa. Adhyāropa means superimposition. So Māyā covers the knowledge of Brahman with two powers – the covering power and the scattering power, respectively called Āvaraṇa Śakti, Vikṣepa Śakti.

Apavāda – De-superimposition

Whereas the second chapter of this Munikāṇḍa, which is the fourth chapter, is called Apavāda. Apavāda means: earlier I proved to you everything is superimposed; later on I will tell you how this can be removed – this superimposition. Remove the covering when the power of the Avidyā – which means both the covers, covering power and scattering power – both of them must be removed. Because in deep sleep we experience only one power – that is, the knowledge of Ātman is completely covered, but we are not disturbed by the scattering power.

Vāda – Truth-Establishing Discussion

So this chapter three is focused upon explaining to the students using a forum of conversation. It is called Vāda. Vāda means to determine through discussion what is the truth. Truth‑establishing discussion is called Vāda. And this Vāda, according to Hindu sages, is divided into several components.

Jalpa

First is called Jalpa, Jalpa‑vāda. Competitive debate: paramata‑nirākaraṇa‑pūrvakaṃ svamata‑sthāpana – meaning the sole purpose is refuting the opponent's argument, his view, his thought, and establishing one's own argument, one's own thought. This is called a little bit combative type of talking.

Vāda

Then not Jalpa, but Vāda. Vāda means: tattva‑nirṇaya‑phala‑vāda‑viśeṣaḥ. So in Vāda, pure truth‑establishing discussion. Vāda means discussion. Here we have no opponents, no suppressing the other person. Purely through logic, we want to establish what could be the truth so far as it is possible through reasoning. So Vedāntic teaching also is involved here. But then there is no motive: "I have to defeat my enemy and proclaim my superiority to other people." Let us discuss. "You may have some good points which I can learn from you. I may have some good points for you to learn. Let us try to arrive at truth." That is our goal – not merely discussing something uselessly. This is called Vāda, merely Vāda.

Vitaṇḍā

Then there is a third category. It is called Vitaṇḍā‑vāda. It is called destructive criticism. "I do not want truth. We do not want truth. We do not want to defeat the other person – probably he is undefeatable. But I am arrogant. I want to suppress him, somehow or the other, to distract the other person, without substituting his arguments with something positive, helpful." That is called Vitaṇḍā. And this is a poisonous type of talking.

The Devotees' Conversations

And then why am I raising all these things? Because when devotees gather together, the first few seconds they talk about Śrī Rāmakṛṣṇa, Holy Mother, or some fine spiritual discussion they heard. But after that, the same old devils peep out – not only peep out, not only pop out, but they completely possess the persons. They forget how they started. They end up completely being worldly people. So that is not the purpose.

Useless Conversation

That is, Vitaṇḍā is not necessary. What am I talking about? Even to talk uselessly, without the purpose of trying to become more devoted to God, more rational, more to find our own faults and correct our own faults – that is a destructive type of conversation. Here it need not be a debate, but mere dialogue. We have to be thinking: "I am having some topic, some dialogue with somebody. Is it Jalpa? Is it Vāda? Is it Vitaṇḍā?" And that conversation which does not involve getting benefit in the form of increased devotion, discrimination, dispassion, etc., is completely useless.

The Structure of the Third Chapter

And then I will now dive into this Munikāṇḍa. There are nine Brāhmaṇas in this third chapter – that is, the third chapter – and in the fourth chapter there are six Brāhmaṇas. Nine plus six: fifteen Brāhmaṇas total. So just so that you remember it: the third chapter is what is called to establish mostly that whatever you are trying to practise, it is highly limited. So progress from the highly limited to less and less limited – whereas that is called Adhyāropa Prakaraṇa. But whereas in the fourth one, it is to take certain upāsanas which will expand our identity with everything else – that is called Apavāda Prakaraṇa.

The Story of King Janaka

So this third chapter, we are starting beginning now, and there is a story. And I think most of us know the story, but it is worth remembering a thousand times.

Videha Janaka

There was a great king. He was called Janaka. And in all Purāṇas and even in the Upaniṣads, he comes in several Upaniṣads. In all these Upaniṣads, Janaka had acquired a special name. He is called Videha Janaka. That is why Sītā was supposed to be the daughter of Janaka Mahārāja. That is why Videha's daughter is also called Videhī. So King Janaka, he was called Videha Janaka.

The Gurukula

There is a story – just to remember for us his greatness – even when he was a prince, and in those days, princes and ordinary people, Brāhmaṇas, Brahmacārīs, there is no distinction. All of them join under the house of a Guru called Gurukula‑vāsa, and the Guru, without the slightest distinction, without expecting "If I teach the son of this king well, then he will reward me" – there will be of course people with that motive, but a good teacher says: "My job is to teach everybody equally. And if I find somebody more competent, then I will pay special attention and spend more time with that student to further his understanding." That is the definition of a great teacher.

Videha Means No Body

Now this Videha – deha means body, Videha means no body. That means this King Janaka – he did a lot of tapasyā. The Bhagavad Gītā also mentions the name of Janaka: karmaṇaiva hi saṃsiddhim āsthitāḥ janakādayaḥ. There were great people like Janaka, etc. – not one but many – who had practised saṃsiddhim āsthitāḥ. They have attained the highest goal of self‑knowledge.

Misinterpretation

And many other Vedāntins misinterpret these words. Saṃsthitāḥ means siddhi they attained. "Oh, they attained purity of mind. Thereafterwards they become fit for going to a teacher, sitting humbly under him and learning śravaṇa‑manana‑nididhyāsana." I do not think that is the meaning. I firmly believe that as Swami Vivekananda reiterated: through Karma Yoga or Bhakti Yoga or Rāja Yoga or Jñāna Yoga – one or more of them – all of them take us to God. God is infinite. Infinite are the paths to God. If anybody says "my path alone takes you to God, other paths do not take you," then that person is one of the worst human beings. Not only he disturbs everybody's faith – and as we know, everybody does not have a strong faith – but they also create doubts in the minds of such weak‑hearted people, which instead of encouraging, they are only discouraging by such statements.

Karma Yoga Attains Realisation

So karmaṇaiva means through Karma Yoga so many people have attained to realisation of God – Brahma‑sākṣātkāram. How do we know? Swami Vivekananda confirmed it. For me, the confirmation of Swami Vivekananda is more than sufficient. I do not care how many Ācāryas contradict that statement – through Karma Yoga let us remember Śrī Rāmakṛṣṇa's words. What is Karma Yoga? Śiva‑jñāne jīva‑seva. Here also we have to understand it properly. Not only when I am helping another needful human being, but helping anybody – even an ant, anything you help. But do not help thinking: "This is a helpless creature. I am a great helper. So I am capable of helping and I will do that." It is also good. But it is better to think: "Maybe God has come in this form. So it requires my sevā, not help – my sevā." That is what Bhagavān also says: mām eva ye prapadyante māyām etāṃ taranti te.

Janaka's Realisation

So this Videha Janaka from the beginning, he did not have any feeling that "I am the body" – like Swami Vivekananda.

The Story of the Teacher and the Students

There is also a story where we are discussing this subject. It is better to discuss that also. Remember that.

The Teacher's Special Attention

So this Janaka was sitting along with other students under the feet of a great teacher, and then the teacher was paying more attention to Janaka than to other students. Immediately this scorpion called jealousy started – demon called jealousy started. "Oh, our teacher is okay, but he wants to please the father of Janaka so that he can gain money, honour, wealth, power, position, etc." They completely misunderstood.

The Teacher Understood

But the teacher understood. They are not openly saying – like most of us, we do not openly say. But indirectly we will be giving hints, and we make sure others listen to those hints. That is where our art of instigating other people. So they were talking – not only thinking, probably they were also talking about it when there were no classes, when they were gathering wood, when they were doing some other chores, etc. But the teacher is not unaware of that.

The Two Tests

Then he wanted to teach. One day when the class was going on on the nature of Brahman and the teacher was expounding in the best manner possible. Suddenly all the Brahmacārīs – they were supposed to wear what is called a kaupīnam, a loin cloth. And then they will put on the washed loin cloth. And used loin cloth, they would wash it and then put it out for drying on a clothesline. And suddenly there was, by the power of the teacher, a fire. The kaupīnams were about to be burnt, and all the students ran to rescue their kaupīnams, which are worth nothing. And the teacher was smiling within himself.

The Palace in Flames

And then after a few days, when the class – the same class – was going on, the whole palace of Janaka's father went up in flames. It is all, of course, an illusion. But then the students did not know. So they were all looking intently at Janaka: "Are you not going to run and then save at least some dear objects?"

The Teacher's Question

So the teacher asked him publicly, openly, in front of the other students: "Are you not going and trying to save whatever you can?" Then even this small boy, he was supposed to have replied: pradahyamāne mithilāyāṃ na me kiṃcit pradahyate – "In this burning city of Mithilā, I have nothing called my own." "So I am not bothered about you – I do not know."

The Lesson

The intention of the teacher was to teach them: "For your worthless kaupīnams you ran like mad, leaving this highest teaching of the knowledge – and then here is the boy who, even though most valuable things are going up in flames, was not even affected." Not only he did not run – he was not affected. He was as happy as possible. Then probably the students might have had a glimpse of what high understanding and realisation this Janaka had. So we hear so many beautiful stories – whether they are true or not is not the point, but it is very important.

Janaka's Longing for a Teacher

Now, in this particular story, in this Munikāṇḍa, especially in the third chapter, we have to imagine the same King Janaka – a tremendous longing for God realisation. Vyākulatā, parama‑vyākulatā – tad‑virahe parama‑vyākulatheti, the Nārada Bhakti Sūtras tell us. Then he wanted to find out who could be the best teacher. Only a jñānī of Brahman can be my teacher – not anybody who can argue, who can win a big debate, showing intellectual knowledge. No, that will not do.

The Example of Gaurī Paṇḍit

We also have to remember – look at the life of Śrī Rāmakṛṣṇa. There was a paṇḍit called Gaurī Paṇḍit. He was one of the greatest devotees of the Divine Mother, and he contemplated on her. By her grace, she granted him many boons. One of the boons was that he can defeat any great scholar. How could he defeat? Not only because he knows many things, but even the opponent may know more things. But then when a particular quotation has to be brought out, they forget. That is called samaya‑sphūrti – it is not there. They know it before, they know it afterwards – like students before entering into the exam hall they know all the answers; after coming out they know. But when they enter into the exam hall, some mysterious something possesses them. Probably some of the things they will not remember. Some of them, because of fright or anxiety, many of them forget practically everything.

Samaya-Sphūrti

So what I am trying to tell you is that this Gaurī Paṇḍit, by Mother's grace, remembers exactly what is needed to be quoted, which the other opponent also knows. Because if he does not know, there is no point in it. So that samaya‑sphūrti was granted by the Divine Mother to Gaurī Paṇḍit.

His Powers

And he could do homa for two hours, arranging all the samidhas on his left hand, stretching it out for two hours, he could keep his hand straight, lit the fire and give offerings – as if he is doing it on a bed of sand. And he also worshipped his wife, looking upon her as the Divine Mother – like Śrī Rāmakṛṣṇa worshipped Holy Mother.

His Final Boon

But then a new boon was granted by Śrī Rāmakṛṣṇa, because Śrī Rāmakṛṣṇa knew this person is not merely a paṇḍit but he is a great mumukṣu like Nārāyaṇa Śāstrī. So one day he put his foot on Gaurī's head and then said: "You will die in Vārāṇasī." And that is what exactly had taken place.

Janaka's Announcement

So coming back: Janaka was not an ordinary person. He was what we call Sādhanā‑Catuṣṭaya‑Sampanna Adhikārī. So what did he do? He announced that whoever is the greatest knower of Brahman – and he did not mean only intellectually, but practically in life – a practising Brahmajñānī, a realised soul, or at least a person of tremendous discrimination and dispassion. He wanted to find out. So many people he did not know – or he wanted to establish – and then he announced: there is going to be a debate.

The Prize

Several great scholars will gather there. Remember, every great scholar is also a person. Not only he was a great knower of the scriptures with all the commentaries, everything mastered, but a true sādhaka in their own perspective. So a debate will be there. Anybody who thinks he knows can join the debate, and whoever stands out, accepted by all as the emperor of all the Brahmajñānīs – Brahmavit variṣṭhaḥ – he will be given a thousand cows. In those days, cows meant money – there was no banking system. And both horns of the cow – with ten tolās of pure twenty‑four‑carat gold – covered both horns, because whether it is a cow or a bull, both will be having horns – and those horns will be covered with pure twenty‑four‑carat gold. And I will give that as donation – as my gift for winning – as the greatest, what is called Nobel Prize or whatever you call it.

Yājñavalkya Claims the Cows

And then so many people had gathered. So to be very brief, so many people had gathered. And then the debate was about to start. So at that time, then Yājñavalkya – summoned, to have called one of his devotees. So one of his disciples, who was a master of Sāmaveda, and said: "Drive all these cows to our āśrama."

The Fury of the Brāhmaṇas

And the other Brāhmaṇas – the debate has not even started – became furious. "Yājñavalkya, you want to proclaim yourself. You think you are the greatest jñānī of Brahman. Without even starting the debate, proving that you are the supreme most."

Yājñavalkya's Humility

Then Yājñavalkya was also a man of humour – tremendous humour – and humility. So he bows down to them and said: "No, no, no, no – I never think I am a great Brahmajñānī. I am merely a desirer of cows." There may be many people who are desirers of cows, but who will have that complete self‑confidence that nobody is ever going to defeat me? A true Brahmajñānī will have that self‑confidence.

Self-Confidence

And Yājñavalkya, as we have seen earlier – we have to remember – he was already a Brahmajñānī, though he was married. In the Yājñavalkya‑Maitreyī dialogue, we get it. But he said formally: "I want to take up sanyāsa to encourage that sampradāya, that tradition." As Śrī Rāmakṛṣṇa also, though married, had taken up sanyāsa – not because he needed it; it is to keep up the tradition so that many of us need that tradition. So Yājñavalkya – he was completely self‑confident.

The Cows Driven Home

And then the disciple drove the cows home. Of course, the others were furious, but they could not do anything.

Swami Vivekananda at Chicago

Like Swami Vivekananda, when he stood up like a lion on the stage of the Parliament of Religions at Chicago in 1893 September, then nobody would dare. Everybody became a pygmy. Most of the listeners understood what is the difference between Swami Vivekananda and the other speakers. They were great scholars, but Swamiji was not a great scholar in that sense – but he was a knower of Brahman. He was a young Ṛṣi. Somehow, intuitively, they understood it, and they applauded it – and it proved to be true.

The Eight Questioners

So this is what had happened, and then the debate starts. Eight – in this particular third chapter – eight particular questioners. All were Brāhmaṇas. And what is a Brāhmaṇa? We will discuss later on. All of them put their questions with regard to what they know through practice, not through scholarly discussion. And then Yājñavalkya points out their defects, points out the way forward, and then helps everybody.

Gārgī

But then there was one lady called Gārgī. She was one of the sharpest of what is called Brahmavādinī. And then she puts questions twice. That is why even though there are nine chapters, eight questioners – but Gārgī questioned in two chapters. And that is why nine chapters are there.

Conclusion

With this background, we will step into this most wonderful thing. This background that I am giving you should clear what is going to come. I will also further explain in our next class so that even you do not intellectually understand some of the arguments, etc. And most of them are difficult to understand also. But we know what is the essence of these things, that we will do from next class onwards.

Closing Prayer

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

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

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

Jai Rāmakṛṣṇa!