Taittiriya Upanishad Lecture 03 on 05 June 2024

Full Transcript (Not Corrected)

So, we are studying the Taittiriya Upanishad, and I have been giving the introduction. In my past classes, especially the last class, I promised that we would discuss certain Paritoshika Padas, which are Vedantic terminology. If we want to master any type of science, first of all, we must be familiar with the terms that we use. So, we discussed in that context, Anubandha Chatursthayam. That is to say, why do we want to study the Upanishads? The study of the Upanishads is equivalent to the study of the Vedas. So, why do we want to study Vedas? But before we undertake even the study of the Vedas, we have to be clear: what is it that we are seeking, called Prayajanam? And what is the subject we should pursue? That subject should be delineating or expounding, which will show me the path and the benefits and any obstacles that can come. That is called the relationship between the subject matter and the scripture. And finally, all these things might be absolutely clear. But are we fit both environmentally, physically, and mentally? And for that, we require the tremendous grace of God. God's grace invariably comes in the form of our actions, Karmaphala. If we have done very good karma, what is called pious karmas, dharmic karmas, spiritual karmas, in our past lives, not one past life, but many, many past lives, then only the desire and the opportunity, by being born as a human being and by coming into contact, the opportunity to come into contact with great people, especially those who have travelled the particular path we wish to travel and an unwavering, one-pointed desire, 'I want to reach this particular goal.' These are possible only if we read the teachings of the scriptures, and all the teachings of the scriptures are divided into two categories: those which should be done, and those which should never be done, even should never even be thought of. These are called Vidhi and Nishadha. So, we have talked about Anubandha Chatursthayam. And I want to talk about now, in my last class, especially towards the end, I promised I will talk about that there are three types of Sadhana. Sadhana means an effort, a serious effort made to achieve something. And there are three types of Sadhanas. And for what purpose? Three types of results we desire, even in order to become an Adhikari. Then we will see what they are. As we all must be familiar by this time, our scriptures are called Vedas. And what is a Veda? That which tells us what is called Agnatha Gnanam. That Gnanam, that type of knowledge, which is not available through our normal channels, that is through the five sense organs. We only have got five means to obtain knowledge. These are called five sense organs of knowledge, Gnana Indriyas. And these Gnana Indriyas will give only what they come into contact with. So here is a beautiful teaching: the eye can only see, cannot hear, cannot touch, cannot smell, cannot taste. Similarly, each sense organ can only give its particular capacity. So all the five sense organs give us five different types of knowledge.

And from this, we have to derive certain conclusions. What is the first conclusion? So, every sense organ can work only in a universe of multiplicity. So, all these multiplicities are divided into three categories: the knower, the object of knowledge, and an instrument which connects the knower with the object. If it is connected properly, then proper knowledge will come. So, the object may be alright, and the knower may be alright, but much depends upon what we call the instrument which connects. And those instruments are the body and mind. As I just mentioned, each sense organ can only give one-fifth of the knowledge of any object, and every object consists of five types of knowledge: the colour, the sound, the taste, the touch, etc. But all these five different types of particularized knowledges are conveyed to the mind, where the mind has the capacity to integrate them, harmonize them, and then that unified knowledge is conveyed to the buddhi. So, these sense organs can only function in a world of multiplicity, and this multiplicity is called Vedantic terminology. We are talking about Vedantic terminology. So, this multiplicity is called Triputi. Three means exactly the English word, the Sanskrit word "three," Trinetra, Triloka, etc., exactly the same meaning in the English language. You know English has borrowed heavily from every language, and much of Sanskrit also. This is called Triputi, that is the knower, and then the object, and that which relates, unifies, and what results is called Gnanam. So, Pramata, Prameya, when it is connected by the instrument, what results is called Prama, a very beautiful word. "Ma" means to measure, "Pra" means to measure correctly. So that is called Pramata, Prameya, then Pramana is called the instrument, and when these three work harmoniously under the right circumstances, what results is called Prameya, right knowledge. But the point we have to note down here, this is all knowledge of multiplicity. There is a man, there is a tree, there is a cow, so the whole universe is consisting of innumerable objects, and the knowledge that we get is very limited, and this is also in another beautiful way, it is called knowledge of the effects. As we have been discussing, I want you, if you are hearing Chandogya also, I want to combine both, what we discussed here in the Taittiriya, and what I discussed in Chandogya, must be harmonized. You borrow, try to study side by side, then your concept will be very very clear. So you see what happens here, that this knowledge is limited knowledge, and so every individual appears to be separate, every object appears to be separate, every type of instrument is separate, and the resultant knowledge called Prameya is also different.

And in my Chandogya Upanishad class, I think I have spoken about the six Pramanas, or the instruments of knowledge: Prateksha, Anumana, Upamana, Arthapatti, Abhava. These are called five. All these five are limited; they cannot give us the knowledge. But there is another type of Pramana, and that Pramana is called Shastra Pramana or Veda Pramana. The Veda gives us the knowledge which cannot be obtained through these five senses; that is the burden of our time.

And then I also described four types of desires every human being should desire. But what normally animals desire, and most of the human beings are like animals only, they want what is immediate, what is temporary, and what inevitably results in indescribable suffering. But even in this world, if we want to minimize—we cannot eliminate—suffering, but we can minimize the suffering. And how to obtain that is called Prayas. So keep these terminologies, Prayas and Shreyas. Prayas means Dharma, Artha, Kama, as I was mentioning, every human being should desire: Dharma, Artha, Kama, and Moksha. And in this context, a doubt may certainly arise: everybody may not desire Dharma, very few desire Moksha, but Artha and Kama, which is what Sri Ramakrishna condemned as Kama and Kanchana, certainly everybody desires. No, very, very few people only desire, even Artha and Kama. Is it a correct statement? We have to understand what I mean by that; that is the truth.

What does it mean, everybody desires Artha? Artha doesn't mean only wealth. Let me translate Artha as the instrument by which we can obtain what we desire; that is called Artha. Money—what will you do with money when you are unable to sleep? Are you going to buy water beds and so many other things? Are you going to buy many types of beds? No, that is not going to help. Similarly, so Artha means the proper way, the right way, where the result is sure to be obtained, and it will minimize the type of suffering. And that is possible only if Artha is completely harmonized with Dharma. What about Kama? Kama means the fulfillment of desires once we obtain, through proper means, the objects that we want to enjoy. So that also must be harmonized with Dharma. What do I mean? I mean that even what is called the instruments must be proper instruments. That means in the right way, not the wrong way, in a truthful way, not an untruthful way, etc. Murdering, cheating, etc., they inevitably require, and that is what is happening; we are unable to understand.

The Veda is telling again and again, if a person is suffering so much, it is not God's will that he is suffering because the stupidity seems to be a common property of all of us. Immediately we blame; we, who claim that God created all of us, this world, etc., it is God's fault. Why did God create evil? This is the inevitable question. Nobody questions: Why is this evil coming to me? Because if you analyze properly, that evil is not coming to everybody; in fact, sometimes just the opposite. Where there is evil, there will also be good; where there is good, there also will be evil. Swamiji, in such a crystal-clear manner, he expounded this. Somewhere the wave goes up, and then somewhere else, some other wave goes down. So one wave comes up, some wave, some other place, some other, it goes down. But that which goes down must come up, and that which goes up must come down; this is the inevitable result of karma phala in this world.

People never blame themselves; only spiritual people, they say, "Oh mother, I do not blame anybody. No one is responsible for my misery, suffering. I only dug a well in a sacred place, and with my own hands, and now I am enjoying the result of my own evil deeds.

So, enjoying means what? I am suffering. So, that karma, which is harmonized with dharma, I will give a small illustration. We have to take it for granted that what I have earned is dharmic, through punya. Say, I get a lot of money, I get a lot of goodies, I have a wonderful house, wonderful family. See Sri Ramakrishna's life. He came across some families, and two families especially, I am mentioning: Prarambasu's family. He said, "This is purely God's family. Everybody in that house, including the servants and maidservants, they are overflowing with bhakti." And another family he mentioned, Gopala's mother, along with Manomohini, that is a lady, rich man's wife. She became a widow, like Gopala's mother, and they were living in a garden house, in a village called Kamarhati, three miles away from Dakshineswar. And they heard about Sri Ramakrishna, and both of them, in fact three people, three women, together came to Dakshineswar, and Sri Ramakrishna had one look at them and said, "This is a dharmic family. They are full of devotion." This is what he declared. And there may be others, but it is rare to come across and say the entire family is such a dharmic family. I have not heard about it. Very rare it is.

So, what are we talking about? Dharma, Artha, and Kama. Dharma plus Artha is the proper way of acquiring the means to fulfill our desires. And once we obtain the means, then naturally desires will come. As I was mentioning, a beautiful house, beautiful car, and plenty of food. I will just give you only one instance. A very nice cook. Even to get a good cook, you must have performed a tremendous amount of Dharma in the past life. Otherwise, the person who is cooking, he will over salt it, under salt it, she might even salt you also. So, if you are lucky enough to say that the cook who is doing and feeding me is an extraordinarily marvellous cook, you are an extraordinarily Dharmic person. That is a definite proof that you have done a lot of Punyam. Of course, Punyam doesn't come alone. It comes with Papam also. But the proportion, is it 50-50, or is it 95% and 5%, that is what makes the difference. And all because of the Karma Phalam. So, there is first-class food, and there are children. This is what Sri Ramakrishna is mentioning. A mother loves all her children, and she knows that there is a 2-year-old child, and there is a 10-year-old child, there is a 15-year-old child, so accordingly she will cook. Her love, there is no division, but for the baby, what suits the baby, for the grown-up child, what suits, a little more spicy food, but in right quantities, and then for the person who is grown up, so full spicy food.

But what I am trying to illustrate is that a time will come when mother is not going to mother us all the time. We have to mother ourselves. Then we will have to, what is the Dharmic, at what time I have to eat, and in how much quantity I have to eat, and what type of food suits me. Even if it is tasty, eat it only in measured quantities. A diabetic person can taste a little bit of sweet; there is no problem. But it should not be half the amount, only one sweet. So, like that, we have to regulate ourselves. This is called Dharma Kama, Kama harmonized with Dharma. At what time, after offering to God, and then in right quantities, and with the right Bhavana, Pramarpana, thank God. Otherwise, Sthenai Vasaha, such a person, got all these things by the grace of Gods, called Adi Daivikas, and what they have given out of their infinite kindness, if we do not, out of gratefulness, offer to them and eat it as Prasada, everything we have to eat as Prasada. So, there are people, a few people like that. That is called Dharma Kama.

Now, whatever this statement I made, "very few people desire," I said, Dharma. Very few people desire, even know how to desire, Artha and Kama.

I don't mean every animal instinctively desires; no. Our scriptures, they are called Vedas, they know all these things. And then they know what is the goal of every human being. In fact, every being, even an amoeba, is a potential thing because each soul is potentially divine. So, there are, as we know, four Vedas: Rig Veda, Yajur Veda, and Atharvana Veda. And then, these Vedas speak of four Purusharthas: Dharma, Artha, Kama, and Moksha. And each Veda is divided into two parts: preparatory and final. What are the preparatory? This is called the first part of the Vedas, Purvabhaga, and the second part of the Vedas. The first part is called Karmakanda; the second part is called Jnanakanda.

And so, here comes every human being should try to acquire three types of goals, fulfill three types. This is called Sadhana Trayam. Sadhana means the effort to acquire, to fulfill three types of things. What is it that we want? But before that, we want also to divide. Veda divides all activities, every activity, into three types. So, these are called Kaika, Vachika, and Manasika. Why three? Because we have got three instruments. Our mind is there, so we can think, we can plan. Our mouth is there, so we can speak out, communicate. The greatness, the specialty of every human being is we are able to convey our knowledge to other people through speech. And this is extremely limited in non-human beings. They also do communicate. Even birds teach their young ones how to be evenness and what to avoid, whom to fear. And every young one of the tiger or lion, the mother takes infinite trouble to teach its young ones how to hunt, how to be successful in hunting, and what dangers are there, etc. So, every animal has got, it gives birth to offspring and trains them how to live as long as possible and avoid as much as possible and learn to enjoy whatever is there as much as possible. But human beings alone can hope to live as long as possible, but human beings alone can hope to think, plan something extraordinarily great.

So, human beings have got, like any other, even animals, have speech. Even ants, the scientists discovered, have more than 27 or 30 number of vocabulary. Even children also have vocabulary. Weeping is one of the vocabularies; smiling is another vocabulary. So, there are three types of instruments: think, mind, speech, and action. And so, the Veda recognizes it. So, for example, what we can do with our body, called Kaya. Kaya means body. Kaya means through the means of the instrumentality of the body, what we can do, activities done with the physical body. So, we can worship God, we can go on pilgrimage, we can circumambulate, that is Pradakshina, and we can also study the scriptures, etc., physically. We can go to a saint, a temple. So, of course, one also has to earn one's livelihood everything. So, Kayaika, these are all the physical activities that are done with the instrumentality of the body. Mind, that is called Kayaika. And then, Vachika, we are specially talking about spiritual activities. So, our hymning, Gods and Goddesses, mantras, like Shiva Sahasranama, Lalita Sahasranama, Vishnu Sahasranama, and chanting of the Vedas, especially, as I mentioned, this Taittiri Upanishad is an extraordinarily chant-able Upanishad.

So, there are chanting, the old Samaveda, is supposed to be sung by highly trained people, and it is so intricate, it is not merely singing; there is what is called certain hints, Udatta, Anudatta, Swarita, Double Swarita, etc., so, which, how to pronounce, and at what volume one has to do it, so, everything is taught, and this is coming through Guru Parampara, Shruti Parampara. Shruti means hearing, from teacher, to teacher, from thousands of years back, exactly as it is. So, these are called Vachika Karmas, especially we are talking about Sadhana. So, Vachika Sadhana, Kahika Sadhana, Vachika Sadhana, even though we can talk rubbish, but that is not the purpose. That is okay for worldly people, even though it is not okay because for worldly people, who are they? They are people who do not know that they have infinite choice to obtain higher happiness, even by themselves, but they have completely shut their minds, their bodies, and their speech, and confine themselves only to what is called absolutely to worthless things, rubbish things. So, Kahika and Vachika are most important in the, what is called, Grihastha Ashrama. And I also discussed each Veda divides life into four stages, that is the learning stage, the experimenting, practicing stage, the withdrawing stage, and the surrendering to the divine stage, four stages: Brahmacharya Ashrama, Grihastha Ashrama, Vanaprastha Ashrama, and Sanyasa Ashrama. So, this Kahika and Vachika, especially, are more prominent, dominant, in the Grihastha Ashrama, but Manasika Karmas, whatever we do, through the mind, that is, we can just simply do, what is called, Manasika Japam, and we can do meditations, and we can do Upasanas, and Manasika Poojas, everything can be done through the mind, this is called Manasika, and here also, there is what is called the external part, but done internally, called Manasika Pooja, but higher than that, is a contemplation of a higher ideal, like higher mathematics, and abstract mathematics. So, abstract mathematics, you can never express it except into un-understandable symbols, so these are called Manasika Karmas, mentally, and meditation excels Nidhidhyasana, excels here. So, these are the three types of activities, and through these three types of activities, the Veda, especially the first part, called Karma Kanda, Karma means ritual, and what is the speciality, so there are two types of two ways for desires, one way is the normal way, for example, a person wants to become a Pandit, a great poet, a great musician, etc., so, can it be, can there be, any other way, excepting, go to a teacher, and sit years, and years together, and go on practicing, that is one way. The other way is, that, if God is, pleased, he can give something, even when the person, doesn't understand, one of the examples is, Srinivasa Ramanuja, where Divine mother had given him that gift that even when a mathematical problem, very abstract, not mind you, 2 plus 2, that is not the, problem higher mathematics. And this man, before the teacher completed even the question he will go run to the board, and then he will write out the answer, and the teacher used to wonder and ask, my child, how did you arrive at this? His answer, very surprising is, I do not know how I arrived. I know the answer but I don't know how the answer has come. So this gentleman, when he went to England, he had to learn the hard way. People will not accept your ingenuity, genius, unless you also explain how you have arrived at this truth. For that, he had to go through quite a number of years of training, so you know the problem, you know the solution, but what is the process by which you have come to the solution had to be learned and that has to be explained. Then only you become a proper teacher. This is called the grace of the Divine Mother.

Indeed, manifestations of divine grace and gifts are evident in the lives of spiritual figures like Sri Ramakrishna and Pandit Gowri. Sri Ramakrishna attributed his words to his mother, indicating a divine source, while Swami Vivekananda considered himself an instrument for his master's voice. Pandit Gowri demonstrated remarkable abilities granted by the Divine Mother, such as performing the Homa ritual without feeling any discomfort and possessing exceptional argumentative skills.

These divine gifts allowed Pandit Gowri to anticipate his opponent's arguments before they were even voiced, showcasing his divine insight. Sri Ramakrishna also demonstrated similar abilities, visiting famous personalities and understanding their thoughts even before they spoke. Despite any lack of acknowledgment from those individuals, Sri Ramakrishna recognized the Divine Mother manifesting through them.

Every talent or skill we possess, whether it's cooking tastefully or excelling in other areas, is considered a manifestation of the divine. However, it's important to acknowledge that manifestations of divine grace can also take forms that may seem like stupidity or ignorance. This diversity in manifestations is necessary for us to recognize excellence and discern the divine in all its forms.

In summary, these manifestations of divine grace remind us of the interconnectedness of all beings and the presence of the divine in every aspect of life.

Earlier Sadhana Trayam, now Sadhya Trayam. Three types of things. What are they? First of all, we want to have our instrument. Remember that the body and mind are instruments. A healthy and strong body and mind are all necessary organs. Only then can we enjoy life. That is why a man may be very wealthy, but if he has become old and lost the capacity to enjoy, the objects he possesses are excellent but he cannot enjoy them because his instruments of enjoyment, which are the body and mind, are not helping him.

That is why Yamadharma Raja says to Nachiketa, "So long as I happen to rule this universe, you can fulfill every desire and you will never die." Nachiketa's intelligence instantly manifested, and he said, "Maybe you will give me the best things to enjoy, but then I have to enjoy them through what? Through body and mind, that is the sense organs. The mind may be all right, but the body and sense organs inevitably become old. The body becomes old, the sense organs also become old. The mind may not become old. So through these instruments, when they become old, they become incapable of fully extracting happiness or even unhappiness. Probably, unhappiness can be fully experienced, but definitely not happiness.

So, Sarvendriyanam jarayanti tejaha - the ability to extract the highest enjoyable happiness becomes dimmer and dimmer in old age. Inevitably, I am going to become old. Sasyameva pacchate matya, sasyameva ajayate punah - even if you grant me undimmed sense organs, complete 150% health and wealth, there will come an end. That is called Mrityu because anything that is born is not going to remain forever.

This is a very interesting topic because I will give you youth. So is everybody born as a young person? Can Mrityu Devata make a person be born as a 25-year-old young man or woman? Impossible. One has to grow. If a person has to inevitably go through babyhood, then childhood, adolescence, and youth, what stops him from becoming older and older? The sharp knife-like discriminating power of Nachiketa cut across all this verbiage, and then he concluded, "I don't want any of these things because everything comes to an end sooner or later. I want something that will be for eternity, for infinite happiness for eternity."

But for ordinary people, the first part of the Veda Karma Kanda gives three things, but we have to do sadhana. Enjoyment also requires instruments. What are these Sadhyatrayam? First of all, the body and mind must be healthy. So our prayers, just now you said, "Shanno Mitra Shambhurnaha, Shanno Bhavatar Aryama," etc. For what purpose? Let my body be healthy. Let my mind be healthy. Let my buddhi be full of right understanding. Let my willpower be very strong so that I can stop when I need to stop and continue when I need to continue.

This is possible only by the special blessings of God. So the first goal of every human being is to become fit both physically and mentally. If we are not fit physically, hospitals and doctors are there. If we are not fit mentally, then mental hospitals, psychologists, and psychiatrists are also there. The first goal of every living creature is how to be happy. That is how my body and mind should be.

If you carefully observe, even a cow becomes old, a dog becomes old, and a horse becomes old. There is no difference between our life and their life at all. It's the same. So, as long as it is possible, we want to be healthy. This is the first priority: body, sense organs, and mind, everything. And then in the body, after the body, what will you do with a buffalo's body, an elephant's body? There must be keen intelligence. That is why Gayathri is one that gives us a tremendous amount of buddhi: Dhyo yonah prachodaya. That is the grace of the Divine Mother. It is a prayer.

Om Bhur Bhuvah Swaha

Om Tat Savitur Varenyam

Bhargo Devasya Dhimahi

Dhiyo Yo Nah Pracho Dayateh

Om Bhur Bhuvah Swaha

Om Tat Savitur Varenyam

Bhargo Devasya Dhimahi

Dhiyo Yo Nah Pracho Dayateh

So here is something in the Sikshavalli, called Sikshavalli. Even though it is written as Seekshavalli, we can only pronounce it as Sikshavalli. That is the training part: how to be healthy, both physically and mentally, intellectually, and of course, spiritually. Here is a prayer called Medha. We have discussed Medha Sukta.

mayi̍ mē̠dhā-mmayi̍ pra̠jā-mmayya̠gni-stējō̍ dadhātu̠,

mayi̍ mē̠dhā-mmayi̍ pra̠jā-mmayīndra̍ indri̠ya-nda̍dhātu̠,

mayi̍ mē̠dhā-mmayi̍ pra̠jā-mmayi̠ sūryō̠ bhrājō̍ dadhātu ॥

We have seen the same idea in the Sikshavalli, which we will discuss when we get there. So, the body should be alright.

Then what is the second goal? This is called Kamana Prapti or Vishaya Prapti. If my body is okay and my mind is also okay and I have sufficient strength, what am I going to do? You have a car, but your car has to be used to reach some place. There must be a nice place to go. You certainly don't want to rush to a place where you will be killed, injured, harmed, or robbed. You want to enjoy life. So, if my body is okay and my mind is also okay, I want to obtain enjoyable objects. For that, the Veda tells us how.

Do you want children? Putra Kamesti. Do you want rains for agriculture? Varsha, Vrishti Kamesti. Do you want to conquer enemies? Enshatrunasha. These remedies for the three types of afflictions are in the Karmakanda part of the Veda. The first part of the Veda is called Karmakanda. Everything in this world that I desire should come to me.

But there is also Vishaya Aprapti. There are many things that are painful to me. For example, when it is sizzling hot and many people die, we don't want that. We want heat, but not too much. We want cold, but not too much. It must be ideal for us. Certain things we desire should come to us, and certain things we desire should not come to us. Only then does life become very fulfilling. Most of us lack this balance; we get what we don't want and we don't get what we want. So, Sukha Prapti and Dukkha Nivrutti are the final goals.

What is the second goal of every creature, especially human beings? This is called Vishaya Prapti. The objects of enjoyment, especially those that I think give me a lot of happiness and pleasure, are what I want. How do I obtain them? The first part of the Veda definitely tells us.

Then there is a third type of goal: the higher lokas. Every follower and devotee of the Veda knows that the Vedas talk about not only this world but also higher worlds and lower worlds. There is Swarga Loka and Naraka Loka. Someone who misbehaves will go lower and lower. All these lokas are divided into 14 Lokas, Chatur Dasha Bhuvana. Including the Bhu Loka, which is the lowest of the higher lokas, there is Satya Loka, Brahma Loka, the highest. Correspondingly, each higher loka increases happiness. All these exist.

Are they really there? That is what the Veda tells us. That is what Sri Ramakrishna graphically described when he wanted to know who Narendra was. He went through the path of Samadhi, transcending one Loka after another until He reached Akhanda Rajya. It is a beautiful description. I hope I don't have to expound on these things again and again. Every devotee must, the moment I mention something, be able to recollect it in its full glory, not vaguely. If you think, "Some bells are ringing," that indicates you are a poor student.

This is called Swarga Prapti, or alternatively, Naraka Prapti. The first part of the Vedas clearly tells who will obtain higher Lokas, not only on this earth but also higher Lokas. Conversely, if some people have done something terribly wrong, they will go to the lower Lokas. This is called Loka Prapti. This Loka Prapti is of two types. One is that we want to enjoy in this world; the other is that we want to ascend to the higher world. What is the second part? We certainly have to take steps not to go down to Narakas because there is so much unhappiness in this world. Unhappiness is called Naraka, while happiness is called Swarga. It is a matter of experience, a concept in the mind. It is not a geographical location; it is a state of mind. Swarga, Naraka, etc.

If a person follows this path, then what happens? His body will be fine, his mind will be fine, and he will enjoy many things. But not everything will be enjoyment. In this world, there is a mixture of Sita and Vishna, heat and cold, happiness and unhappiness, good and evil, life and death, loss and gain, victory and defeat, and honour and dishonour. Everything comes in duality. However, those who are virtuous enjoy more, and those who are not will suffer more. How not to go to the lower world? That is the second part. You should assiduously avoid certain activities, both mental (Manasika) and physical (Kaika). That is called Nishayadha, and it is a very important part.

Suppose a person has faith and follows assiduously all the Dharma Marga. He tries to do so, and however much he might enjoy, every happiness, every experience in this world can be divided into three types. Three Doshas (defects) are there. The first defect in our enjoyment in this world or the higher world is that everything comes mixed. Happiness comes with unhappiness. If you want to enjoy good food, you have to work very hard or exercise and produce. Suffer from terrible hunger, and only then will you enjoy it more. That is why there is an English saying: "Hunger is the best sauce in the world." Any decent food will give you that. This is called a mixture with Dukkha. Then, whatever the enjoyment, everything comes with a big dose of dissatisfaction.

Even when you are enjoying something, for example, you are eating a nice sweet and think, "This sweet is okay, but if I had the other five types of sweets, it would have been better." So, whatever it is, this is okay, but it could be better. This is called dissatisfaction. This is the second type of defect. Then, what is the third type of problem? Even for a person who is Dharmic and is enjoying, everything that we enjoy in this world binds us. Inevitably, when we like something, we develop attachment and suffer from craving. We want more of it. This is called Raga, or attachment.

If we undergo the opposite experience, which is suffering or unhappiness, we develop Dvesha. It may be the climate, a person, an object, or a particular period of time. Whatever makes us unhappy, we want to avoid it. Whatever is the cause of this unhappiness, we develop hatred towards it. Likes and dislikes bind a human being. This is what Patanjali wants to tell us: Avidya, Asmita, Raga, Dvesha, and Abhinivesha. This is how everything in this world, however nice it is, is going to bind us. Nobody likes being bound. This is called Maya Jala. It binds us.

After a lot of experience, we become a little bit intelligent and develop Viveka. We understand thoroughly that everything in this world, however marvellous, is mixed up with these three defects: everything comes in pairs of opposites, everything is dissatisfying, and everything has a tendency to bind us either in the form of likes or dislikes. When a person follows the Vedas, he comes to know if there is any way out. Then he opens his eyes and sees that the Vedas, which encourage us to follow the Karma Kanda Vidhi Nishedha path, also point out the problems and show the solutions, which we will talk about in our next class.