Chinmaya Mission New York

Class 1 (1/29/2025) | Brahmananda Valli 2.1  –  Part 1
The study of Vedānta requires an authentic source of valid knowledge, or pramāṇa. Vedānta’s primary pramāṇa is the body of wisdom literature known as the Upaniṣads. The Upaniṣads contain the conclusive teachings of the Vedas and are traditionally taught in a guru-śiṣya paramparā (teacher-student disciplic succession). 

This study series will examine the second section, Brahmānanda-Vallī, of the Taittirīya-Upaniṣad. This upaniṣad belongs to the Kṛṣṇa-Yajurveda and has three sections:

1. Śīkṣā-vallī: section deals with the science of pronunciation of the Veda, various methods of upāsanā , and the qualities of an ideal student of Vedānta
2. Brahmānanda-vallī: section deals with the nature of Brahman and the doctrine of the five sheaths
3. Bhṛgu-vallī: section also deals with the nature of Brahman with a story centered around a ṛṣi (sage/truth-seer) named Bhṛgu

 

Introductory Mantra:

The introductory mantra of the Brahmānanda-vallī is a famed Vedāntic prayer that centers around the imperative that may Brahman protect both the guru and the student, may both relish the fruit of scriptural study, may both enthusiastically study the scriptures, may the content of study be made illuminating and brilliant to both, and may there never be any quarrel between guru and student. The mantra then finishes with the word ‘aum’ and three repetitions of śānti (peace). These three repetitions signify that may there be peace from the three types of miseries: ādhidaivika (pertaining unseen/natural forces or the devas), ādhibhautika (pertaining to living beings), and ādhyātmika (pertaining to the body and mind). 

Mantra 2.1.1:

The mantra begins by explaining that the knower of Brahman attains Brahman. Brahman is attained through knowledge and an active effort must be made by a sādhaka to undergo the necessary methods and study needed. Just as in the world one must make an effort to attain a goal or outcome, the same applies in spiritual life.

What is Brahman? Here the famous maxim is stated that Brahman is satyam-jñānam-anantam. Satyam signifies reality and what is. More specifically, this reality does not change, is not an effect of any cause, and is not subject to decay, diminishment, etc. Brahman does not simply exist, but is existence itself (i.e., Brahman alone exists). 

Jñānam signifies that Brahman is a conscious ‘entity’, i.e., it is not inert like material substances. Brahman, being Pure Being, imparts consciousness on the created world. One may object, isn’t this consciousness that one perceives simply the material ego? No, because the knower constantly changes, i.e., the mind of a knower is constantly in flux with manifold thoughts and perception of objects. Because of this, Brahman cannot be known as an object of knowledge, as if it was, then who would know Brahman? Is Brahman both the knower and the known at the same time? No, because Brahman is anantam.

Anantam signifies that which is infinite, i.e., has no division. Thus, Brahman is beyond both knower and the known. Brahman illuminates the knower, knowing, and the known. In the Chāndogya-Upaniṣad, it is described that wherever there is infinitude, there is bliss. Thus, Brahman being infinite is of the nature of Supreme Bliss. Any subject-object duality will naturally give rise to sorrow, but once one-ness is achieved, one feels bliss.

It should be noted, however, that these characteristics of Brahman, satyam-jñānam-anantam, are simply indicators. Brahman is beyond speech and mind, thus Brahman cannot be concretely defined with the limited nature of human language. 

Brahman is recognized in the intellect, i.e., ‘the cave of the heart’. This intellect is utilized via a path of subtle contemplation and inquiry. As the contemplation becomes more subtle with no apprehension of any other thought or object, the activity of the intellect ceases at the peak of inquiry. Once this cessation occurs, one experiences an unwavering bliss given that It is the ultimate storehouse of bliss.

 

Class 2 (2/5/2025) | Brahmananda Valli 2.1 –  Part 2

Mantra 2.1.1:

Mantra 1 begins by exhorting that the knower of Brahman attains the Supreme (brahmavid āpnoti param). One who realizes Brahman realizes that which is the Supreme Reality, the Self of everything. Thus, the beginning line of Mantra 1 acts as a sūtra (small verse; lit. thread) which will be expounded upon in the rest of the mantra.

The subsequent line in Mantra 1, satyam-jñānam-anantam brahma, acts simply as a lakṣaṇa (indicator) for Brahman and is not Brahman in of itself. Satyam means reality and it is also understood as Pure Existence which does not change. Jñānam is Pure Consciousness, or awareness. Brahman is not an object of experience nor requires the support of any object to illuminate It. Anantam is that which is infinite and is devoid of division.

Brahman is recognized in the intellect, i.e., ‘the cave of the heart’. This can be interpreted in three ways. 

1. The cave is the intellect which exists in the supreme space of māyā. Thus, subtler than the intellect is māyā and more subtle than māyā is Brahman.
2. The cave and the space the cave exists in is māyā. The cave is that which veils the reality of Brahman, and thus, the one who knows Brahman is he/she who is in the cave of māyā in the space of māyā.
3. The cave represents the intellect and the space is in the heart, i.e., the golaka (locus) of the intelligence is in the heart. This is the most appropriate interpretation.

 

The intellect is part of the sūkṣma-śarīra (subtle body) and is where the sense of ‘I’ originates. Through the utilization of the intellect via subtle contemplation, as the senses are tamped down and the mind quieted, one can become aware of the sākṣī, or the Pure Witness that illuminates all thoughts. In fact, the reason that one is able to utilize one’s own intellect is due to sākṣī.

Mantra 1 states that the one who realizes Brahman enjoys all objects. Why? In normal transactional life, one’s enjoyment depends on the fructification of one’s puṇya (merit). However, the knower of Brahman does not enjoy objects, but is pure joy itself. Brahman is the source of joy and bliss. Thus, a sādhaka should be aware that joy is within himself or herself and not in external material objects. For example, if a person gets an opportunity to eat a sweet dessert, the joy is not inherent in the dessert dish itself, but in the contact of the sweet on the tongue of the experiencer. This contact leads to a sense of enjoyment in the person. This demonstrates that joy is experienced within the mind. Given that the mind exists in consciousness, joy is inherent in consciousness, i.e., in Brahman.

Mantra 2:

Mantra 2 describes the emergence of the world. Various Upaniṣads teach some variation of the order of the emergence of different substances in the universe, but the main point to be taken away is that Brahman is without a doubt the origin of everything. Brahman is both types of causes: nimitta kāraṇa (sentient cause) and upādāna kāraṇa (material cause). What are these two causes exactly? For example, assume there is a clay pot that has been produced. The upādāna kāraṇa is the clay, while the nimitta kāraṇa is the potter. However, when it comes to the world, Brahman is both nimitta and upādāna kāraṇa. However, since only Brahman truly exists (i.e., is satyam) and nothing else, the world is simply Brahman.

 

Class 3 (2/12/2025) | Brahmananda Valli 2.1 – Part 3, 2.2

Attaining a human birth in vyāvahārika sattā (empirical, transactional world) is considered auspicious in Vedic culture. Why? There are so many other beings, both sentient and insentient, that inhabit the world. Śrī Ādi Śaṅkarācārya noted that human beings are are of the utmost importance due to their ability to performing actions and knowing the truth of Brahman. Humans possess an intellect that is capable of the most penetrating and subtle inquiry. And thus, to waste this God-given intellect makes one equal to lower animals who simply engage in eating, sleeping, fearing, and mating.

Thus, this analysis of the pañca–kośa (five sheaths) is an exercise in humans who study it to realize their true Self. Each kośa being subtler than the previous one can be illustrated with śākhā-candra-nyāya (principle of the moon upon a branch). One may gaze at the night sky and see the moon. However, if one is to point out the moon to someone who is unable to spot it, the person would point to a tree branch closer to the other person’s field of view. From that branch, one would tell this person to look behind the branch. The moon is pointed out using the branch as a positional reference, yet the moon and the branch never make contact with each other. Similarly, the pañca–kośa are like the branches of the tree in relation to the ‘moon’, i.e., Ātman/Brahman, our true identity. In reality, the pañca–kośas do not contact Ātman. Through a sādhaka’s spiritual journey, one can envision that the first branch is the annamaya–kośa (gross body) and the remaining four branches are the more subtle branches, respectively. 

Mantras 2.2.1-2:

Mantra 2.1 begins by declaring that the gross body of a human being is the essence of food. What does this mean exactly? Empirical and experiential observation reveals that the human body arises from the union of seed and ovum from a father and mother. The bodies of the parents are sustained by food and thus, by extension, the seed and ovum are also composed of food. Therefore, the human being that is born from this union is also of the essence of food.

The mantra serves as a reconstruction of the human body as a starting point for the student’s contemplation and follows into the next mantra.

Mantra 2 begins by stating that all beings who are born are of the essence of annam (food), whether human, lower animal, insect, plant, etc. Overall, beings are born from food, are sustained by food, and ultimately merge into food (i.e., decomposition of the body into soil or acts as food for other lower beings). 

Therefore, food is described as the ‘eldest’ due to its position and importance in the generation, sustenance, and dissolution of the bodies of beings. Food acts as a medication against the disease of hunger. Those who worship food and regard it as Brahman ultimately attain all food. 

Why is food considered so sacred in Taittirīya-Upaniṣad and Vedic culture overall? Practically:

1. Everything is Brahman, including food, thus it is to be treated with love and respect
2. Food that is nourishing and eaten in appropriate amounts at the appropriate times of the day sustains a sādhaka’s spiritual life
3. Food is considered as the medicine that is taken to remedy the disease of hunger
4. One should have a feeling of gratitude when thinking about the amount of labor that is undertaken to grow the crops, harvest/process it, and transport it to grocery stores.  Additionally, one should be grateful and in awe of the provisions that Īśvara has provided (rain, sunshine, soil, etc.) for this natural process to occur
5. If we respect food as a tool to sustain our body, as a medicine, and respect where it came from, such that we don’t waste and/or overconsume it, then food will respect us in a reciprocal manner
6. From food, all beings are born. Those beings that are born are sustained with food. They grow through consuming food, and therefore, food is like Brahman. It is the origin of things and into which things are sustained and into which things are dissolved

 

Overall, food is eaten and food also eats us. How does food eat us? Overconsumption can lead to obesity and a whole host of diseases that plague the body and perhaps accelerate the body’s demise. Therefore, food is Brahman.

Mantra 2.2.2:

Mantra 2.2 in this section of the text indicates that there is something inner, more subtle than the annamaya–kośa. Practically, if a sādhaka realizes that the body is not the true identity of living beings, then practically many issues that arise in life stemming from bodily attachment would be dropped:

 

1. One would not dwell and obsess over the type of body one possesses (height, shape, weight, skin color, etc.), as one would know that the body is simply the essence of food. The body is temporary and one day all bodies will die, but the ātmā never perishes.
2. Feelings of inferiority or superiority belonging to a certain race,
3. Feelings of inferiority or superiority due to belonging to a certain gender.
4. Fear of death and disease would be eradicated, as one would realize that even great mahātmās have undergone bodily suffering.
5. If one does not view oneself as the body, then one would respect and serve others, as this person would not view others as simply bodies (i.e., one recognizes Brahman as oneself and as others).

 

The sheath that is more subtle than the body is the prāṇamaya–kośa (vital air sheath). The gross body is ‘filled’ with prāṇa, i.e., the prāṇa conforms to the shape of the body.  Prāṇa is subdivided as follows:

Head: prāṇa, or overall vitality; that which facilitates the act of breathing, both inhalation and exhalation.

Right side: vyāna: that which facilitates the circulation of blood and nutrients to the body.

Left side: apāna: that which facilitates evacuation of waste products, i.e., urine, feces, etc.

Tail: Earth; gravitational force that keeps the body grounded.

 

Class 4 (3/12/2025) | Brahmananda Valli 2.3-2.4

The first kośa (sheath) among the pañca–kośa (five sheaths) is the annamaya–kośa (food sheath, i.e., gross body). Subtler than this annamaya–kośa is the prāṇamaya–kośa (vital air sheath).

The body is anātmā (not-Self) due to the following:

1. The body is dependent on the prāṇa, i.e., the body is inert without the prāṇa. 
2. The body is a kārya (effect) of food. 
3. Given the body is an effect which cannot exist without its cause, it is only nāma (name) and rūpa (form). 
4. Since the body ceases to exist without Consciousness, it is not only temporary, but it is mithyā (false)
5. Because the body is mithyā, once a sādhaka dissolves the body into Consciousness (pravilāpanam), it is revealed that it is only Consciousness which exists.

 

Mantra 2.3.1

The senses (devāḥ) depend on prāṇa and would cease to function without the existence of prāṇa in the body. Indeed, in the composition of Ādi Śaṅkarācārya’s, Bhaja Govindam, it is written that when a man is alive, all his family members associate and inquire about his well-being. However, once the air has withdrawn from his body (i.e, the man has left his body), the wife of the man will fearfully run away from the lifeless (i.e., air-less) body. Essentially, people are attracted to the vital air within the body and not even the body itself. 

Prāṇa in this mantra is referred to as universal life/life of all (prāṇa-sarva-bhūtānāṁ-āyuḥ). The mantra goes on to exhort that those who worship prāṇa as Brahman will attain a full lifespan of 100 years, as they recognize that prāṇa is the source of life. However, it should be noted that  prāṇa is also limited, as it is simply vāyu-vikāraḥ (modification of air). 

Mantra 2.3.2

Mantra 2.3.2 here clarifies that even more subtle than the annamaya–kośa and the prāṇamaya–kośa is the manomaya-kośa, or the mind. The mind governs the prāṇa, by the mind is the prāṇa filled, and the mind takes the form of a being.

Being focused in the mind on the prāṇamaya–kośa, can result in excessive attention and overt attachment to one’s body. The prāṇamaya–kośa and the manomaya-kośa are connected by the same root. Thus, by calming down the breath, the mind can also be calmed down enough which is conducive for meditation. While prāṇa is present in deep sleep, in samādhi, even the prāṇa can be absent (hence, it cannot be Ātman). 

The mantra describes that the different Vedas comprise the different parts of the mind. Why? The Vedas represent the ‘total mind’. When the mind is tuned into the total mind, then it becomes a beautiful tool able to engage in sādhanā. The mantra states that the Yajur Veda is the top of the mind, the Ṛg Veda as the right side, the Sāma Veda as the left side, the scriptural injunctions in the center, and the Atharva Veda as the support of the mind. Why are the injunctions the center of the mind? This is because if one follows a life of dharma and follows the injunctions of the Vedas, then one can lead a centered and ordered life. 

Mantras 2.4.1-2

Mantra 2.4.1 overall glorifies the mind. Here, the mantra is referring to hiraṇyagarbha (Total Cosmic Mind). However, this hiraṇyagarbha cannot be understood through normal speech. To understand this, as per the Māṇḍūkya Upaniṣad, a sādhaka must understand that they are a total unit and not differentiate between the individual body and the ‘total body’. To recognize Brahman, one must identify the body with the ‘total body’, as well as the mind with the ‘total mind’.  When one does this, one can experience the bliss and connection of totality. In this state, fear dissipates, as everything is connected to you.

 

Class 5 (3/19/2025) | Brahmananda Valli 2.4-2.5

Mantra 2.4.2

The previous mantra discussed the manomaya-kośa (mental sheath, i.e., the mind) as being more subtle than the prāṇamaya–kośa (vital air sheath). Now the scripture describes the vijñānamaya–kośa (intellectual sheath) which is more subtle than the mental sheath and which takes on the shape of a man.

The mantra continues by describing that the ‘head’ of the vijñānamaya–kośa is śraddhā (faith). Śraddhā, especially in the context of a beginning sādhaka on the path of Vedānta, can be described as āstikya-buddhi.  This āstikya-buddhi can be described as the belief that this knowledge provided by Vedānta is beyond the grasp of a sādhaka’s mind or senses. One may object that Vedānta is a path of deep inquiry and contemplation, thus what is the need for faith at all? To take a mundane example, a traveler has faith that the pilot has the necessary training and qualifications to provide a safe journey during one’s airplane ride. The traveler will not begin their journey by scrutinizing the pilot’s education and how many hours they trained. Similarly, successful Vedāntic education begins with śravaṇam, or listening, with an open-mind. True open-mindedness is a deliberate attempt to listen devoid of doubting, being influenced by rāga (attraction) and dveṣa (aversion), and avoiding an overall attitude of skepticism. These three conditions will inevitably lead one to not fully listen to the teacher’s explanations and guidance.

The mantra then states that the ‘right side’ of the vijñānamaya–kośa is ṛtam (righteousness). In the context of the education in Vedānta, this would correspond to mananam (logical reflection). A sādhaka listens with śraddhā to the teacher and then the sādhaka begins to reflect on this knowledge. A sādhaka who may, and most likely will, have doubts should use this time to reconcile the teachings and have conviction that the teaching is true.Vedānta is a path of righteousness. A potential sādhaka will be stuck at the beginning of the path and will be unable to traverse it if there is not a deliberate effort to engage in mananam.

The mantra continues on to state that the ‘left side’ of the vijñānamaya–kośa is satyam (truthfulness). Once a sādhaka has engaged in śravaṇam and convinced oneself through mananam, then this knowledge must begin to be integrated into daily life.  The ‘trunk’ of the vijñānamaya–kośa is known as ‘yoga’, i.e., the total integration of the truth of Vedānta into a sādhaka’s personality. This total integration is the essence of a successful spiritual life.

Finally, the ‘tail of the vijñānamaya–kośa is mahat (total intellect). Similar to the mind being connected to the ‘total mind’, here also the intellect is connected to the ‘total intellect’ (i.e., it cannot exist without the ‘total intellect’).

Mantra 2.5.1

The exposition on the vijñānamaya–kośa continues in this next mantra by stating that the vijñānamaya–kośa is worshipped as Brahman because it is the doer and the performer of all sacrifices. The vijñānamaya–kośa experiences all actions in addition to performing all actions. While the manomaya-kośa is the source of all Knowledge, i.e., of all thoughts, the vijñānamaya–kośa is the wielder of all thoughts (hence it is more subtle than the manomaya-kośa). All the sense organs and the mind worship the intellect as the ‘eldest’ due to the intellect being the faculty that is responsible for decision making. 

Brahma in this verse means hiraṇyagarbha, or the ‘total intellect’. Thus, a perceptive sādhaka who knows that the individuality is actually one with Totality (i.e., is firmly devoid of any identification with the body) attains and enjoys all desires.

What does it mean to be connected to Totality and not identify with individuality? How are we connected to this Totality? Identification with individuality is a barrier to purification; however, purification comes very easily to that sādhaka who is firmly rooted in non-identification with individuality. 

To summarize, there are nine levels of 

1. All individuals are all seeking the same goal of happiness, not just simply the means to supposed happiness (power, money, husband/wife, etc.).
2. All individuals are affected by each other’s thoughts, words, and emotions, whether pleasant and attractive or hurtful and repellent.
3. All individuals are interdependent, despite this persistent ignorance of thinking oneself as independent of other individuals and the natural processes that govern and sustain the earth, and Īśvara.
4. All individuals identify with their bodies, but know that an individual is not composed of the five elements, but are actually the five elements themselves. Individuals are simply ‘sculpted’ out of the five elements. 
5. All individuals breathe the same air, i.e., there is no division of air.
6. All individuals are tuned into one Cosmic Mind, i.e., there are no truly unique individual thoughts. Essentially, individual human beings learn and gain from other people/texts and thus, these thoughts are formed.
7.  Individuals may declare “This is who I am”, but individuals are shaped by different people and influences. 
8. Individuals in deep sleep are all one, as everyone experiences nothing-ness and all experience pure bliss.

Individuals only perceive these differences in the active mind, but there are no differences in deep sleep and/or samādhi.

 

Class 6 (4/2/2025) | Brahmananda Valli 2.5-2.6

Mantra 2.5.2:

The mantra begins by explaining that there is another kośa (sheath) more subtle than the vijñānamaya–kośa (intellectual sheath) called the ānandamaya-kośa (bliss sheath). Like the previous explanations of the sheaths, the vijñānamaya–kośa is filled by the ānandamaya-kosa. Similarly, the ānandamaya-kośa is explained to be in the shape of a man with priya (joy) being the head, moda (rejoicing) being the right side, pramoda (bliss) being the left side and Brahman itself as the tail.

There are three modes of joy that are experienced within the ānandamaya-kośa, namely priya, moda, and pramoda. Joy can be derived from a pleasing sense object contacting the sense organs and where a subject-object duality persists (i.e., the object itself is not dropped while experiencing some form of joy). This type of joy is within the realm of the manomaya-kośa (mental sheath) and not the ānandamaya-kośa. The joy within the ānandamaya-kośa can be illustrated as follows: a person sees their favorite dessert and immediately pauses in place, ‘dropping’ the object in their mind. In this moment, the person experiences priya. The person then proceeds to actively pick up the dessert in his or her hand and the person goes inward reveling in bliss. This is known as moda. Finally, the person takes a bite of the dessert and revels in the taste, forgetting everything and becomes ‘one’ with the dessert in the moment. This is known as pramoda. This illustration shows that joy does not proceed from the favorable object itself, but instead in ‘dropping’ the object in the moment to revel in bliss. Happiness comes from renunciation and not through accumulation.

As stated in the mantra, the ‘tail’ or foundation of the ānandamaya-kośa is Brahman. Thus, this shows that though deep joy/bliss can be experienced through the ānandamaya-kośa, the ānandamaya-kośa is not Brahman in of itself and thus, a sādhaka must cross over the five sheaths. The question now comes that if one crosses over the five sheaths, is Brahman ‘existence’ or ‘non-existence’?

Mantras 2.6.1-2

In this mantra, the teacher explains that anyone who claims that Brahman is asat (non-existent) will become non-existent, while the one who proclaims Brahman is sat (existent) is existent.

If one denies Brahman (i.e., existence itself), two things can occur, namely the lack of any higher pursuit and no chance for real bliss. The lack of pursuing higher ideals leads to a degraded nihilism that could possibly degenerate further into a lack of order, purpose, and meaning. If one pursues higher ideals, then one also lives by a code of morality and order which is known in Vedānta as dharma. This system of dharma provides a framework for the individual in terms of their own mental makeup and constitution, as well as providing the framework of the individual’s place in society overall.

In Mantra 2.6.2, the teacher poses natural questions on whether the ignorant one who is not aware of Brahman will ‘reach’ that ultimate goal and conversely, will the knower of Brahman reach that ultimate goal.

 

Class 7 (4/9/2025) | Brahmananda Valli 2.6-2.7

If a person does not believe in Brahman, then they become non-existent, as Brahman is existent. The one who believes in Brahman becomes existent. 

If one does not believe in a divine reality, an ideal higher than themselves, then there is no aspiration and desire to to walk on the path of dharma. One may even fall into a purposeless nihilism. Thus, it is as if the person is essentially non-existent, as their purposelessness will block them from reaching their highest potential.

Mantra 2.6.2

The student poses questions to the teachers, namely:

1. Will the avidvān (ignorant)  having departed from this world attain Brahman or not?
2. Will the vidvān (wise) having departed from this world attain Brahman or not?

 

These two questions are not answered in the next mantra, thus a third question is posited from the two questions asked. The question being essentially asked is, “Does Brahman exist?”

Mantra 2.6.3

In the beginning of this section of Taittirīya Upaniṣad, it was said that the knower of Brahman attains the Supreme (satyam-jñānam-anantam) which is known in the cave of the heart. From that Brahman, the whole world came about.

jagat kāraṇatvāt: there must be a cause for the world

Brahman cannot be said to not exist simply because one does not observe Brahman via the senses. And yet, the world with its manifold forms and names can be experienced. These effects must have a cause. 

One may object that even if one cannot see the cause of the world (i.e., a seed from which a tree eventually sprouts), does this imply that the cause is sentient/conscious? However, in mantra 2.6.3, so’kāmayata –  it is said that Brahman ‘willed’ the world into existence. This act of the ‘will’ requires consciousness. 

One may also object that Brahman cannot ‘will’ or ‘desire’, as Brahman is desireless (given that Brahman is devoid of a mind and intellect) and is pūrṇam (complete). While true, this expression of Brahman desiring/willing is simply to indicate that Brahman is conscious and not inert. One may ask if Brahman itself truly does not act, then how does the world appear? As stated in the Māṇḍūkya Upaniṣad, Brahman manifesting as the whole world is reflective of Brahman’s svabhāva (intrinsic nature) of being satyam-jñānam-anantam (existence-consciousness-infinitude). One may object that this material world is māyā. This is true, but from the absolute standpoint, only Brahman exists. 

Bahu syaṁ prajāyeyeti – this Brahman is truely one, though it appears as many forms. Note, however, that this appearance does not contradict the absolute nature of Brahman as without quality, without form, etc.

sa tapo’tapyata – Brahman is described as performing austerities to manifest this creation. Naturally, the question arises on how Brahman can perform austerities. The ‘austerities’ here are not physical acts, but simply pure awareness. Pure awareness is the highest austerity as it allows for all other austerities to be performed. Additionally, this consciousness/pure awareness enables all functions (taste, smell, sight, etc.) to be performed.

guhāyām upalabhyate: Brahman exists because it is available as ‘I’

Why would Brahman enter the creation? Take a clay pot. Maybe Brahman entered the pot not as clay, but as a dust particle. This cannot be true since Brahman is devoid of individual parts. Given that Brahman is the substratum of entire material manifestation, there is nothing where Brahman is not. One may think that Brahman has entered as the reflection of consciousness. Brahman entering as a reflection of consciousness in the mind is a pedagogical method for elementary understanding. Further contemplation will allow one to come to the realization that the unvoiced ‘I’/the Witness Consciousness is Brahman. 

Brahman manifests as ‘sat‘ and ‘tyat‘. Sat means manifest and tyat means unmanifest. It becomes well-defined and not well-defined, it becomes support and without support, it becomes sentient (capable of knowledge) and unsentient; it becomes transactional reality and falsehood. Brahman itself becomes manifest.

vibhaktvena avabhāsāt: Brahman is the cause and appears in apparent dualities

Brahman, being the source of creation, must exist in both that which is manifest (i.e., perceivable to the senses), but also unmanifest (i.e,. thoughts). Brahman must be present in that which is definable and undefinable. Nilayanam, anilayanam – it must be present in that which supports things and also subtle things that do not require support (time, space, etc). Brahman must exist in both sentient beings and insentient things. Establishing the source of creation requires that this source must exist in all contradictory things (e.g., Brahman is present in the waking and illusory dream state). Thus, after deep contemplation, one can come to the conclusion that only Brahman which is Pure Consciousness can appear like this. 

Mantra 2.7.1

sukṛta prasiddheḥ: Brahman is ‘self-made’ or ‘well-made’

The beginning of creation is described as ‘unmanifest’ to ‘manifest’, but this is still Brahman appearing as Brahman (there is no external instrument needed to assist Brahman for this appearance). This is the concept of Brahman being ‘self-made’

Any object that has an appearance of order/appears well-made allows one to infer that some sort of sentiency is behind its manifestation. Without this sentient source, this sense of order/organization would be very unlikely. Thus, because the world is ‘well-made’ and functions with order (laws of nature), this is the concept of Brahman being ‘well-made’ (as the world is Brahman).

Mantra 2.7.2

rasatvāt prasiddheḥ: Brahman is essence, i.e., bliss

Brahman is the ‘taste’ (rasa) of joy. How is happiness experienced? Brahman alone exists because beings in the material, transactional worlds can experience happiness. True happiness, however, is not experienced due to accumulation of goods and experiences, but comes through renunciation. For example, if a person decides to go for a challenging hike, there are five parts to his or her overall journey: preparing to hike by preparing for the trip, traveling to the opening of the trail, beginning of the hike, almost reaching the endpoint of the hike, and finally reaching the end of the trail and taking the experience all in. Within these five stages, where does one experience the most happiness? Most people will experience the most happiness, as in this moment, everything is ‘renounced’, i.e., the mind is not occupied with thoughts of preparing for the hike or traversing the path. Thus, the bliss experienced is from within the renounced mind, free of distracting and overpowering thoughts.

 

Class 8 (4/16/2025) | 2.7 – 2.8 | 7 Proofs of the Existence of Brahman – Part 2

The teacher in Mantra 2.6.2 posed questions on whether an ignorant person will reach the ultimate goal of Brahman realization and conversely, will the knower of Brahman reach that ultimate goal. Here, the implied question is essentially whether there are any proofs of Brahman. Brahman, being beyond all functions of speech and mind, transcends logical proofs ultimately (as confirmed in śāstra such as Brahma Sūtra 2.1.11). However, studying proofs of Brahman can be useful for a sādhaka to quieten his or her inquiring intellect and to ultimately aid in engaging in deep contemplation/fruitful sādhana on this path of Vedānta.

There are seven proofs for Brahman listed below. 

jagat kāraṇatvāt: there must be a kāraṇa (cause) for the world

Brahman must necessarily exist because any object/form that is created comes from something, i.e., the object cannot originate out of nothing. Another example is the tree and the seed. While we cannot see the seed that the tree sprouted out of, it can be inferred. Thus, there is a Conscious substratum that is the ground of all being for this world.

guhāyām upalabhyate: Brahman, upon creating, entered (the creation) 

How can Brahman enter into creation when Brahman is all-pervading and devoid of parts? The entry of Brahman is that Brahman is available as ‘I’, i.e., the Witness of thoughts.

vibhaktvena avabhāsāt: Brahman is the cause and appears in apparent dualities

In the world, there are objects/forms that are gross and subtle, moving and unmoving, inert and conscious, etc. What is the cause of all these manifold forms? It cannot be time and/or space (as neither are present in deep sleep). Thus, the only thing that is able to express in all instances is Brahman which is the cause of these material-level dualities.

Mantra 2.7.1

sukṛta prasiddheḥ: Brahman is ‘self-made’ or ‘well-made’

There is a perceptible niyama (order) in the manifested creation, i.e., one can observe natural phenomena and orderly laws. Thus, this manifest creation cannot be due to random chance or without a conscious substratum underlying it. Inert things, devoid of any sentience, cannot order themselves.

Mantra 2.7.2

rasatvāt prasiddheḥ: Brahman is essence, i.e., bliss

People clearly experience rasa (bliss) in this world, and yet, it is apparent that this bliss is not dependent on objects or people. Otherwise, all people would enjoy the same objects or people they come into contact with. Instead, bliss is experienced when the object is dropped in the mind and ‘one-ness’ is experienced. Consciousness in the material world is manifest due to the presence of a body, mind, and intellect. Bliss is experienced when the mind is peaceful, devoid of distracting thoughts. Thus, in deep sleep there are no objects, people, nor experiences; however, everyone experiences bliss in deep sleep. 

kārya kāraṇa sanghāta kriyā darśanāt: Brahman is because ‘life’ is observed in one’s own body and mind

Movement is observed in the instruments of perception and action (i.e., sense organs and organs of action), as well as ‘movement’ in the assemblage of the mind and intellect. As the mantra notes that if this rasa was not present in the cavity of the heart, then one could not even breathe in and out. Being able to simply sentiently experience the world through the senses brings joy, but when this sentiency is disrupted by weakened senses or other obstacles, this brings misery. The Consciousness underlying these experiences is that which ultimately brings joy, as experience is impossible without Consciousness. Thus, Consciousness itself is joy.

Mantra 2.7.3

Bhaya-abhaya hetutvāt: Brahman is the cause of fear and fearlessness

Brahman is that which cannot be perceived by the senses, does not possess a form, cannot be adequately described by language, and does not depend on anything else, but Its own glory for support. The wise one who does not make a distinction in Brahman overall becomes fearless. When one recognizes the underlying Ultimate Reality of everything, one cannot be bogged down by illusory fear that is a product of the fragile ego and mind.

Meanwhile, the unwise one who makes a distinction in Brahman only experiences fear. Unwise people who sow discord among groups of people supposedly different from them ultimately bring discomfort both in their own lives as well as the lives of others. This continually perpetuates the cycle of fear present in most people’s lives. Even noticing a slight bit of difference between beings brings about fear. If a person perceives a difference between his or herself and a friend, he or she may have a fear that this friend may potentially leave, present a threat, or may enjoy more success in life, etc. 

Thus, at the highest level, abidance in Brahman naturally brings about fearlessness. However, in the material world, two things bring fearlessness to one’s own life:

• Living a life of dharma, i.e., fulfilling our respective duties and living a moral, upright life
• Taking refuge in Bhagavān (God) who is our protector and helper

 

Mantra 2.8.1

In the previous mantra, Brahman was shown to be the source of fearlessness in those who abide in Brahman. However, Brahman also is the source of fear for the ignorant. The mantra states that the blowing of the wind and the rising of the sun occurs due to ‘fear’ of Him (i.e., Brahman as Īśvara). The moon, fire, and also death are described as carrying out their respective duties also out of ‘fear’ of Him. Fear here in this mantra is to be understood as a sense of control, i.e., this created manifestation is wholly dependent on Brahman.

 

Class 9 (4/23/2025) | 2.8 | Freedom from Desires

Brahman is the source of joy/bliss (raso vai saḥ). Abiding in this fount of joy is what leads a sādhaka into fearlessness. However, the converse is also true that not abiding fully in Brahman is a source of fear for the ignorant.

In section 8 of the Brahmānanda-Vallī of Taittirīya-Upaniṣad, a sequential analysis is given to explain the gradation of ānanda that can be experienced, both in this world and beyond. 

Mantra 2.8.2

The gradation begins by explaining the bliss that one may experience in the world by possessing the following traits:

• Youth (yuvā) – physical vitality to enjoy sense pleasures in the world
• Nobility (sādhu) – one who follows dharma and enjoys balanced mental health
• Well versed in scriptures (adhyāyakaḥ) – this qualification supports the nobility mentioned before to live a pure life
• Well-disciplined (aṣiṣṭhaḥ) – one efficiently carries out his or her duties devoid of procrastination
• Resolute (dṛḍhiṣṭhaḥ) – one whose willpower is very strong/determined
• Strong (baliṣṭhaḥ) – one who able to defend oneself 

 

The mantra then goes on to state that if the whole world’s wealth is available for this person to utilize, then the person who possesses these qualities is one who can enjoy a single unit of human bliss. The mantra continues then to explain that a hundred times this unit of human bliss is that which is enjoyed by the human gandharvas (subtle beings) who indulge in subtle, creative arts. This same bliss enjoyed by the gandharvas is also enjoyed by a person who knows the Self and is free from desires.

Mantra 2.8.3

Continuing the description of the gradation of bliss, the mantra explains that a hundred times the bliss the human gandharvas experience is enjoyed by the celestial gandharvas, as well as the by the person who knows the Vedas (śrotriya) and is devoid of material desires (akāmahata).

Mantra 2.8.4

If you take hundred units of the bliss experienced by the celestial gandharvas, this quantity of bliss is enjoyed by the pitṛs (forefathers/manes) in their respective abode. Additionally, this bliss also is enjoyed by the person who knows the Vedas and is devoid of material desires.

Mantra 2.8.5 – 2.8.11

The joy of the pitṛs multiplied by one hundred is one unit of the bliss experienced by the ājānaja devas born in their abode known in deva-loka. Once again, this bliss is also experienced by the person who knows the Vedas and is devoid of material desires.

The joy of the ājānaja devas born in their abode known in deva-loka multiplied by one hundred is one unit of bliss enjoyed by the karma-devas (those who have attained this position of deva due to their meritorious actions). Here again, this bliss is also experienced by the person who knows the Vedas and is devoid of material desires.

The joy of the karma-devas multiplied by one hundred is one unit of bliss experienced by the bliss of the higher devas. Moreover, this bliss is also experienced by the person who knows the Vedas and has gone beyond material desires.

The joy of the higher devas multiplied by one hundred is one unit of bliss experienced by Indra (lord of all devas). Here also this bliss is experienced by one who knows the Vedas and has transcended material desires.

The joy of Indra multiplied by one hundred is the joy experienced by Bṛhaspati (guru of Indra) and is also equal to the bliss of one who knows the Vedas and does not possess any material desires.

The joy of Bṛhaspati multiplied by one hundred is the joy experienced by Prajāpati (Virāṭ – lord of the gross worlds) and also by one who knows the Vedas and is not stung by material desires.

The joy of Prajāpati multiplied by one hundred is the bliss of Brahmā (Hiraṇyagarbha – lord of the subtle worlds) and also by one who knows the Vedas and is not stung by material desires.

Throughout this analysis, each increasing level of bliss includes the bliss of one who knows the Vedas and is not affected by material desires. Thus, the nature of desire in general is to be known and why ultimately material desire should be transcended. Desire stems from the ignorance of the reality of identity as Brahman. People harbor a feeling of incompleteness due to clinging to the complex of body-mind-intellect. Thus, people constantly pine after possessions, body modification, and continually ingest a steady stream of information-entertainment with conveniently available smartphones and tablets. Yet, this feeling of incompleteness persists and cannot be extinguished by satisfying desires (it is like pouring ghee into fire and expecting the fire to not continue to burn; see Śrīmad-Bhāgavatam 9.19.14).  Desire is essentially a modification of the mind. One can observe that desires do not exist in deep sleep or in samādhi. Thus, one must aim to reduce desires for a fruitful spiritual life.

The question arises how does one traverse this path of desire to desirelessness, i.e., can one simply just ‘give up’ everything in one instant? Generally, most sādhakas are unable to do this and may find themselves repressing said desires (the desires will continue to churn in the mind and trouble the sādhaka). Thus, one must entertain dhārmika/righteous desires to have a home, family life, and positive societal interaction. From these righteous desires, one must move onto having selfless desires that aid in self-growth, such as serving others). Desires become selfless when a greater vision is involved. One can engage in seemingly mundane activities that contribute to a greater end goal. The desire for abiding in Brahman arises after being involved in  selflessness and engaging in spiritual practices such as karma yoga and bhakti yoga. Upon realizing Brahman, one does not need to seek joy, as one is joy itself; desire itself drops as one becomes free from body-mind-intellect and ego. After realizing Brahman, the body-mind-intellect will still continue to function and will function in a dhārmika manner. However, one will not be bound by the activities of the body-mind-intellect complex and certainly will not be stung by incessant desire.

The Bhagavad Gītā (3.17) describes the one who fully abides in Brahman, who is not tormented by incessant desire, is described as atma-ratiḥ (one who takes pleasure in the Self), santuṣṭaḥ (perfectly satiated), and ātma-tṛptaḥ (self-illuminated) . As one casts off all material upādhis and realizes that everything is Brahman, how could they not but revel in the Self/Brahman alone? This śrotriya has examined the world via knowledge and cannot be allured by any inferior, material desire; only one-ness in Brahman.

 

Class 10 (4/30/2025) | Brahmananda Valli 2.8-2.9

Previously, the gradation of bliss among beings was discussed with the reference being a man endowed with youth, nobility, self-discipline, etc, and all the wealth of the world is available for his disposal. In general, people tend to compare themselves to others and find themselves envious of others’ material possessions, seemingly busy social life, career successes, etc. Thus, one may posit that the greatest bliss comes through all desires being fulfilled (even if the desires are righteous). Instead, mantra 2.8.11 declares that the one who has the highest ‘unit’ of bliss is the one who is the one who knows the Self (śrotriya) and is free from desires (akāmahata). Practically speaking, simply giving up desires is not possible for most sādhakas. Thus, the process is not to ‘give up’ desires, but ‘growing out’ of them. Sādhakas can practice true vairāgya by attaching themselves to the higher pursuit of Vedānta; naturally, engaging in sādhanā will over time allow the seeker to grow out of the lower debasing desires. From the highest standpoint, a sādhaka will understand that if everything is Brahman, then desiring anything is simply desiring themself. And if the sādhaka understands that their true identity is Brahman, then what exactly is the sādhaka desiring, since nothing is apart from him or her?

Mantra 2.8.12

What is the knowledge that the most joyful being possesses? That Self which is in this most joyful being and the Self in the sun (Hiraṇyagarbha – lord of the subtle worlds), i.e., the core of oneself and the core of Absolute Reality is the same. This core, the identity of this Absolute Reality, is satyam-jñānam-anantam, Existence-Consciousness-Infinitude, as stated in the opening mantra of Brahmānanda Vallī. 

How can the sun and an individual have the same underlying reality, as there seems to be a clear distinction between the two entities? At the empirical level, this is true. However, if one goes deeper, one will realize that the sun is being illuminated by the thought of the individual, thus the person is Consciousness.The sun exists in space, but yet, the space exists in the individual. And the thought that illumines the sun is also within the individual. Thus, by removing the upādhis, or limiting adjuncts, of characteristics (i.e., the sun is large and possesses a great amount of heat, the individual is small by comparison and does not give off nearly as much heat), then one can easily see that the substratum of Consciousness is one and the same between the individual and the sun.

The same logic applies to the individual and God. Take the common Vedāntic example of the ocean and the waves: the ocean is (seemingly) endless and possesses great power, while the waves are simply manifestations on the surface of the ocean. And yet, the waves are just simply water, hence the ocean and the waves in their essence are exactly the same. 

Practically speaking, how do sādhakas engage with the material, transactional world around them if everything and everyone in its essence is one ? The simple formula is that the sādhaka’s vision should reflect oneness, yet the actions that undergird a sādhaka’s  life is one firmly rooted in dharma. Proper relations should be maintained (i.e., a husband treats his children like children and not as friends, for example) As always, a sādhaka will aim to carry out his or her dhārmika duties devoid of material/selfish desires.

Earlier in mantra 2.6.2, the student asked whether a vidvān (wise person) will attain Brahman after departing this world. Mantra 2.8.12 answers this question affirmatively (Note: In the commentary written by Śrī Ādi Śaṅkarācārya on this mantra, it is explained that the verb, upasaṅkrāmati, does not mean ‘attain’ exactly, but rather that the wise one directly realizes Brahman as being non-different from himself). 

Further on this point, note that a sādhaka’s initial education in Vedānta requires him or her to differentiate the pañca–kośa (five sheaths) and Ātman. The reason for this method is to understand what the Ātman really is in essence. However, as the sādhaka progresses in spiritual life, he or she will eventually come to the deeper knowledge expounded in this mantra that actually all the sheaths which were previously negated are also Brahman, given that nothing but Brahman actually exists. Each sheath resides in Ātman, is illumined by Ātman, and cannot exist without Ātman; this is the essence of non-dual realization.

Mantra 2.9.1

Earlier in the section explaining the manomaya-kośa, it was explained that words were insufficient to describe Īśvara and the mind returned from Īśvara given that the mind is incapable of fathoming Īśvara , i.e., the totality of all manifested things. Thus, the mind that has taken shelter in Īsvara, this results in freedom from fear. Now, in this mantra, this idea is expanded to say that the knower of the bliss of Brahman is completely fearless, given that the knower knows his or her identity as Brahman/Ātman, i.e., completely devoid of limitations. The mantra further declares that the knower will not be plagued by incessant thoughts such as “Why have I not done what is good?” and “Why have I committed a sin?”. The reason for this is that the knower of Brahman knows that good and bad are also Brahman. The knower of Brahman will have a mind predominated by sattva (the guṇas are always mixed, thus no mind will be perfectly sāttvic). However, this realized individual knows that he or she is not bound by the mind and the false ego. Thus, the knower of Brahman does not engage in scrupulosity over their own behavior and the behavior of others (note: given that the knower is highly sāttvic, they still will exhibit dhārmika behavior, but he or she is also not bound to dharma as an obligation). Overall, this person not only understands what true bliss is, but also directly experiences it. For the wise knower of Brahman, all duality collapses and no desire remains as there is nothing left to desire – this is indeed true bliss.