Taittiriya Upanishad Lecture 116 Summary on 05 August 2026

Full Transcript (Not Corrected)

Opening Prayer (Śānti Pāṭha)

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

Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum

pādapadmetayosritvā pranamāmi-muhurumuhu

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ॥ हरि ॐ

OM SAHANAVAVATO SAHANAV BHUNAKTO SAHAVIRYAM KARAVAVAHAI TEJASVINAVADHITAMASTUMA VIDVISHAVAHAI OM SHANTI SHANTI SHANTIHI HARIHI OM

OM May Brahman protect us both. May Brahman bestow upon us both the fruit of knowledge.

May we both obtain the energy to acquire knowledge.

May what we both study reveal the truth. May we cherish no ill feeling toward each other.

OM PEACE PEACE PEACE BE UNTO ALL

The Taittirīya Upanishad – A Summary

We completed the Taittirīya Upaniṣad. The last chapter is Bhṛguvallī. And we want to recollect each Vallī – the summary, the essence of every chapter. As we all know, the Taittirīya Upaniṣad has three chapters: Śikṣāvallī, Brahmānandavallī, and Bhṛguvallī. And every chapter has its special purpose.

The Three Steps of Teaching

Any ṛṣi who teaches always follows these three steps. What is the first step? Śravaṇa – you have to listen with faith, with concentration, and with complete control of the mind. And then certain qualities had to be cultivated which will help us listen – hear the teachings of the scriptures as they should be heard and received. Receiving is a great gift of God. Śraddhā is necessary.

The Purpose of All Qualities – Śraddhā

If I have to summarise, he said the purpose of every quality – good quality, spiritual quality, daivī sampat – is to acquire that śraddhā. What does it mean to acquire śraddhā? We do not possess faith – faith possesses us. When we possess faith, it is called belief. When that same belief transforms itself, that is called śraddhā, and that will not allow us to do anything wrong. Like Śudhīra could not tell any falsehood – only because he had been practising for a long time. And why should he practise? Because "I have faith – if I can do this, if I am truthful, then God will look after me. I will have nothing to worry either in this world or after death." And that is what he did.

Truthfulness Is the Greatest Austerity

That is what Śrī Rāmakṛṣṇa categorically declared: "Speaking the truth is the greatest tapasya." Śrī Rāmakṛṣṇa categorically was calling it tapasya. What is the goal of every austerity? To obtain God. And another name for God is Satyam – satyam jñānam anantam brahma. So Śrī Rāmakṛṣṇa never deviated consciously or unconsciously – because first we have to develop that idea: "I should be worshipping Satyam." That is why Satya is given the highest respect in India: satyameva jayate – "truth alone triumphs." But do not expect that instantaneously it will come – no, the inevitable result will come, but it might take some time depending upon our own karma. But truth alone can lead to truth.

How to Acquire These Qualities

How to acquire these qualities? How to acquire complete śraddhā? Once a person acquires śraddhā by following the teachings – commandments, actually – that is why it is said āśādi – this is a commandment. Just like when we approach a doctor, it is a commandment; when we have to play a game, there are commandments, and there are people called umpires and they will decide whether we are breaking the rules or playing according to rules. Only the rules of the scriptures – that is what we call scriptures – Upaniṣads, Gītā, Purāṇas, the Gospel of Śrī Rāmakṛṣṇa, the Gospel of Holy Mother, etc.

The First Chapter – Śikṣāvallī

As we all know, this first chapter is called Śikṣāvallī – not only how to study the Vedas, with what attitude we have to study the Vedas, but we have to practise them. So what should be done? As we have seen in the eleventh section of this very first chapter called Śikṣāvallī: Satyam vada – very first commandment – vada is a commandment, imperative. Dharmam cara – never deviate from dharma.

The Lesson from the Rāmāyaṇa

That is why in the Rāmāyaṇa, if you remember, Lakṣmaṇa was practically forced out of protecting Sītā by Sītā herself. She had mistaken – Rāma was in danger. Lakṣmaṇa knew better, and she abused him, attributing that "you have very bad motives about me." These are lessons we have to learn. Sītā Mahādevī – such a great lady – how could she, after seeing Lakṣmaṇa for so many years and she is supposed to be the Divine Mother – how could she accuse Lakṣmaṇa of having immoral intentions towards her? But she did it. It is all for our learning purpose.

The Lakṣmaṇa Rekhā

Then reluctantly he had to leave. Then, you know, we all know what he did: he drew a line – that is called Lakṣmaṇa Rekhā – all around the cottage. And then he told her: "Mother, do not step out of this circle. Then nobody can harm you." And then he went away. But then what did Sītā do? She disregarded, thinking that she was a wise person. This is called the study of the Rāmāyaṇa – from a human perspective, not from a divine perspective.

The Circle of Dharma

And this Rāvaṇāsura, even though he was so powerful – Sītā invited him. He came in the form of a sannyāsī – a pretension. But Sītā Devī respected him. Even though it was a pretension, he had come in the form of a sannyāsī. A sannyāsī had to be trusted under all circumstances. And she remembered Lakṣmaṇa's instruction. He said: "O monk, please come inside – you will get bhikṣā." But he could not come. Why? He was an embodiment, a representative of adharma, and that circle Lakṣmaṇa had drawn is called the circle of Dharma. Lakṣmaṇa was indirectly telling: "Do not deviate from Dharma." And Dharma will protect you – dharmo rakṣati rakṣitaḥ. When Dharma is observed, Dharma protects a person. This is the inevitable truth proved in all ages. But she did not listen. She went out – that means she became ādharmic – and immediately she fell into the trap of adharma. Then she repented. Of course, she was crying out for Rāma – Paramātman. This is the lesson we have to learn: however great a person, the moment a person transgresses Dharma.

The Three Meanings of Dharma

And what is the inner symbolism of this Dharma? I had mentioned earlier – I hope you remember – the word Dharma has three meanings:

The very first meaning of Dharma is: the scripture is reminding us – your real true nature is you are the Ātman. Each soul is potentially divine. Whenever humanity forgets this truth – that they are divine, not human or animal – then God incarnates out of compassion to remind them: "You have forgotten, but you are really divine. What you are seeking is you yourself."
The second meaning of Dharma is varṇāśrama dharma. Whichever caste we are born – that means whichever guṇa is directing us – it is sitting in our head and then possesses us and is directing our activities, our entire life. So if a person is a Brāhmaṇa – true Brāhmaṇa – then he is a spiritual person. Not only caste‑based but life‑based: you have to study the scriptures – svādhyāya mā pramadaḥ, ṛtañ ca svādhyāya pravacane ca – we get all these truths in this Śikṣāvallī itself.
The third meaning: whichever situation we are in, we have to discharge our duties appropriate to our station in life. If a person – the same student – grows up and gets married, he becomes a householder. Certain other duties which we have seen also so extensively in the eleventh section: satyam vada, dharmam cara, svādhyāyān mā pramadaḥ, mātṛdevo bhava, pitṛdevo bhava, ācāryadevo bhava, atithidevo bhava, etc. These are all very, very important.

Fitness Through Dharma

Then only we will be ready. This creates fitness – what Śaṅkarācārya calls: now you are fit to listen about the first meaning of Dharma, how each one of us is potentially divine. The first meaning is our true nature, but we happen to forget our true nature, and an opportunity is given for us to get back our memory of who we are. And that memory will come back only when we obey certain rules and regulations.

The Doctor's Prescription

It is as if somebody had lost his health – neglected his health, did whatever he wanted – he goes to a doctor, and the doctor correctly diagnoses his condition: "This is the food you have to eat; this is the exercise you have to do. Not only physically, you should not worry too much." This is the advice of psychologists to talk executives: "What is the use of earning so much money? First, you don't have time. Secondly, you don't have a fit mind. Even to enjoy what we have, we must have a fit mind." So all these things – how to prepare a person – that is the essence of the Śikṣāvallī.

The Second Chapter – Brahmānandavallī

Now, what is the second chapter? Which is called Ānandavallī, Brahmavallī, Brahmānandavallī – all the three meanings. How we can know that we are divine, and what do we get? Not "what do we get" – we just remain knowing what we are: satyam jñānam anantam brahma or Sat-Cit-Ānanda. That is the essence of the Brahmānandavallī. Of course, it is not purely that teaching – there are also some methods employed – but the main Vedantic teaching falls in the second chapter.

Knowing Brahman Is Not Like Knowing an Object

And then, as we said, that is fine – but how do we get this knowledge of Brahman that we are Brahman? Here we have to note a distinction. If I see another man, then I want to obtain knowledge about that person – then that person remains the same, different, separate from us. But if we correctly understand that person, we will have the ability to behave, act, and react correctly and keep a good relationship with that person – that is all. But knowing Brahman is not like the knowledge of an object. Knowing Brahman is to know that I am Brahman. The teacher also tells that: Tat tvam asi – but we have to realise it through the three steps: śravaṇa, manana, nididhyāsana. I have to make that knowledge my own – not the teacher's knowledge – and that is done through following the three steps: śravaṇa, manana, nididhyāsana.

The Third Chapter – Bhṛguvallī

So that is some of the disciplines which lead to this knowledge of who truly we are. And that is outlined in the – as we said – Bhṛguvallī, but the hints of how to transcend. So this is also very interesting. In the second chapter, Brahmānandavallī, it is described what it is that makes us forget our true nature – our identity with what we are not, what Brahman is not. And this identity with what is not Brahman is divided into descending order of unreality – that is, starting with the lowest of that manifestation of avidyā – anātma – is annamaya kośa. So gradually, as we discussed earlier, it is like climbing to the roof of a building which has five stories, and when we go to the roof, we know what the whole building is made of. So we have to transcend all these pañcakośas. But how to transcend them? That is the special subject matter of the Bhṛguvallī. And therefore that also tremendous austerity had to be done, which we had discussed elaborately. This is only the summary.

The First Chapter – Śikṣāvallī (Detailed Summary)

So today we will talk about the summary of this very first chapter called Śikṣāvallī. The very word śikṣā means discipline – training – how to study the Vedas.

Sanskrit Alphabet and Sandhi

There are so many things: to learn language properly, we have to know all the alphabets. Sanskrit has got fifty‑two letters – alphabet – and it is clearly divided into: these are the vowels, and these are the consonants. And these are some special types of alphabet beginning with ya, ra, la, va, śa, ṣa, sa, ha, la, kṣa. And then the signs of grammar. When two letters come together, it is called conjunction – sandhi – and it transforms the end of the first word and the beginning of the second word. The vowels become sandhis – only the vowels become this and this. When they come together, then the last letter will change its shape. For example, a plus a becomes ā; a plus e becomes ai; a plus o becomes au; a plus u becomes o. So these are called vowels – conjunction of the vowels – called sandhi.

The Ṛṣis and Tradition

And the ṛṣis – remember, the authors of the Upaniṣads are the people who are granted that knowledge – a partial knowledge, not complete knowledge – and they are called ṛṣis. And the ṛṣi, whatever way he followed, he wants to propagate it – that is how they want to keep the teacher‑disciple sampradāya, tradition – Guru-Śiṣya Paramparā. That is why we have to salute – Brahmā himself is the beginner, the starter of this sampradāya, and slowly through divine gurus, through gods – Brahmā was supposed to be the first Guru – in the Muṇḍakopaniṣad we get it. Then he taught it to his sons, and they continued. Even today, Śrī Rāmakṛṣṇa took sanyāsa – only because of that Guru-Śiṣya Sampradāya, tradition of the teacher and disciple – and we are fortunate to get the authentic teachings.

Śrī Rāmakṛṣṇa's Teaching

Śrī Rāmakṛṣṇa used to say something very important: "I never taught anything that I have not practised myself – prathami ācari pure śikhādi – first, every wise person first practises, then only he opens his mouth." If somebody unselfishly, sincerely asks for the teaching, he will unhesitatingly give. And in our scripture, he has also said: if a fit disciple approaches a Guru and the Guru refuses, he will get Brahmahatyāpāta pāpa – he will get the sin of declining, rejecting Brahman Himself – which is the greatest punishment.

The Ekalavya Story

Droṇācārya, not recognising the capability of Ekalavya – why? Because he was born in a low caste. Then what is your problem? Knowledge should not discriminate. Caste has no place in the reception of knowledge. Ability is the only criteria. But Droṇācārya had selfish motives – he wanted to take revenge. A Brāhmaṇa should never cherish, entertain such kind of feelings towards anybody – however much offence the others might have given them – whatever, there is no justification for a Brāhmaṇa. So he behaved like a third‑class person, rejected Ekalavya. But look at the faith of Ekalavya – he never rejected.

The Purpose of the First Chapter

So the whole purpose of the essence of the first chapter of the Taittirīya Upaniṣad is to prepare – to make a person fit. And as I mentioned that in the almost penultimate section of this first chapter, Śikṣāvallī – universal convocation. Why do I call it universal? It is applicable – it was applicable in the past, is applicable now, it would be applicable in the future, and is applicable to every decent human being, every open‑hearted human being.

Becoming an Adhikārī

So briefly we will discuss: what is the first step to become an adhikārī – what Śaṅkarācārya calls Sādhanā-Catuṣṭaya-Sampanna Adhikārī? First of all, learn how to pronounce. Because usage of language has a tremendous effect upon our psychology. It almost works like a CBT. You go on calling somebody a good person, a wicked person – call a good person "you are a wicked person" – cherish ideas – speak "you are a rotten person, you have so many bad qualities." These look like mere harmless, innocent words. But these very words work like CBT – what we go on uttering – finally, we ourselves are convinced. By repetition, it is like japa – just as japa of God's name has its own power, its own way of transforming – japa of wrong knowledge, wrong idea also does exactly the same thing – no absolutely no doubt about it.

Peculiarities of Sanskrit

So this is what we need to understand. Another thing – while learning how to read, we have to – Sanskrit is a very peculiar language. The subject should come first and the karma should come in the middle and the object should come in the end – this is normally how English language works. For example, "I ate food" – "I went to a temple" – "I gave a lecture" – kartā, kriyā, karma – this is the normal linguistic procedure. But in Sanskrit, kriyā can come first: hataḥ rāvaṇaḥ rāmeṇa – rāmaḥ rāvaṇam hanuṣyati – rāvaṇaḥ rāmeṇa hataḥ – change any way you like. This is the very great speciality. I do not know whether any other language is there where we can exchange all these things according to her. That is why the Sanskrit student has onerous tasks – very special task. He should be able to understand who is the doer and what he is doing, and to whom has he done, and he has to make it a meaningful whole. And for that, the sandhi also confuses a lot more.

Samāsa

When two words combine, it is called samāsa: Rāma-Lakṣmaṇau – this is dvandva samāsa. So whatever has to be expressed is – instead of saying Rāmaś ca Lakṣmaṇaś ca – Rāma-Lakṣmaṇau. So one has to be trained in especially how in Sanskrit language all these things have to be combined. That is the second part.

Samhitā – Five Types of Upāsanas

Third part: now very cleverly the ṛṣi says – just as we combine, the whole world can be combined into five different ways. The whole creation can be combined into five different ways. So that is called Samhitā. So five types of upāsanas are mentioned.

Good Conduct – Svādhyāya

And then good conduct – what is the most important thing in life? Svādhyāya. The meaning of svādhyāya is – lifelong we have to study scriptures. Studying does not mean taking up a book and then reading them. Study means you can listen, you can read, or you can watch somebody talking, you can listen to a lecture. So it can be in any form, but we must exercise discrimination. What is it that I am hearing, and is it in any way related to my life? Is it going to lift me up, uplift me, take me towards my final goal?

The Final Goal – Ananda

What is my final goal? Usually we say "God realisation is the goal of life." But sometimes people say "I do not believe in God." That is why we can phrase the same thing, rephrase the same thing in a different way: that which makes us more and more and more happy – that is the goal of life. Until I become Ānanda Svarūpa, nobody can say "I do not believe in Ānanda" – "I do not want Ānanda." If you ask somebody who is a stupid fellow, brainless fellow: "Do you believe in God?" – "No, I do not believe in God." – "Do you believe in Ānanda?" – "No, I do not believe in Ānanda." – "So are you getting happiness in speaking with me?" – "Yes." So by saying "I do not believe in God", you are getting ānanda. You say "I do not believe in Ānanda", but your very argument with me is to make yourself a little more happy than what you are now. So every attempt – sṛṣṭi is for ānanda, sthiti is for ānanda, laya is also for ānanda.

The Purpose of Marriage and Divorce

What is divorce? So two people get married – that is sṛṣṭi – and the marriage continues – that is called sthiti. And for whatever reason, if that marriage breaks up – called divorce – that is also called laya. Laya means what? Go back to the state where you were before your marriage. What purpose? Because you expected happiness from your marriage – it did not take place. So now you decided to do something about it, and then you went back to where you were before – when you are alone, and you are very happy. You might not have actually obtained any higher happiness, but you are free from a lot of suffering that instead of happiness you were getting because of this relationship. This is what Ramana Maharṣi said: everybody is the most happy when he is alone. And this is proved by the state of deep sleep: in deep sleep, even there may be thousands of relations, but the person knows "I am alone and nothing else is there" – and that gives him the greatest happiness. And when a person consciously knows that "I am of the nature of bliss", then he will never fall again from that state.

The Meaning of Upaniṣad

So the whole purpose of the Upaniṣad – as we mentioned earlier – Upa, Ni, Ṣad – that which breaks all ignorance, destroys ignorance, and makes a person know that Aham Brahmasmi – that is the only purpose of every Upaniṣad.

The Twelve Sections of Śikṣāvallī

So this is the background. With this background, it would be easier for us to understand this Śikṣāvallī. So we have to understand – there are twelve sections in this. The first and the twelfth section are called peace chants.

The First Peace Chant (Śāntipāṭha)

The first peace chant – I am not going into the detailed meaning, but what I wanted – what is the essence summary? So I am starting a journey. There may be many and very difficult obstructions on my way. I have no way of knowing them. And if I do not know what I am to confront, I will not know how to confront them. The only way out is to pray to God: "Let my journey be successful. So let there be the greatest harmony between my teacher and myself. So let my teacher be very affectionate." But affection will not do – efficiency is necessary. So "O Lord, make my teacher – You teach me through the medium of my teacher, and give me the ability to receive. So You grant ability to convey true meaning in the appropriate words to my teacher, and to me – give me the ability to receive them, to understand them, make my own. And any number of obstacles can come – so let those obstacles be totally destroyed. Only Your grace can destroy." This is the essence of the first section called anuvāka – that is śāntipāṭha – śānti means peace – peace chant.

The Twelfth Peace Chant

But this also ends in the twelfth – and the twelfth śāntipāṭha is exactly the same, but here the disciple is showing: "O Lord, I prayed to You – You listened to my prayer, You removed all my obstacles – at least I have received the right knowledge. I have understood what my teacher taught me. My reverence and love for my teacher has grown by leaps and bounds. I understand he is none other than Yourself – Guru Brahmā, Guru Viṣṇu, etc. So in gratitude, I am once more chanting this one: You have blessed my Guru, blessed me, and removed all my obstacles in the path and made me understand the truth – You made me a fit person to understand."

So this is what: śaṃ no mitrāḥ – "let all gods bless me, and let there be a rapport between me and my teacher" – saha nāvavatu, etc.

The Sahanāvatu Śāntipāṭha

From the second chapter onwards, most often the second sahanāvatu śāntipāṭha alone is given there. So it shows before undertaking any activity, we have to pray to God. In Bengali, in every language practically say "Durgā Durgā" – that means "may Mother Durgā be with me, protect me, see that I reach the end of my road, reach my goal." That is the understanding we should develop.

The Second Section – Pronunciation

Now in between – naturally if there are twelve sections, first and twelfth are dealing with śāntipāṭha. Therefore from the second one we get how to pronounce. Every baby has to be taught how to pronounce. If you go to any corner of India, any particular state – say for example Hindi – everybody's Hindi is not the same. So there are some cities like Lucknow where Urdu – Hindi language is full of Urdu; Sanskrit is very little. Actually, Hindi is full of Sanskrit words only, but it is heavily influenced by the Nawabs – Urdu language, which has its own merits – there is no doubt about it. Every language has its own merits. It is a vehicle. So there is nothing we should dislike – every language is a beautiful vehicle to express ourselves. Poetry can be done, music can be done, bhajans can be done, and the highest truths can be beautifully expressed. It all depends upon the talent – bringing together all the words together.

The Power of Positive Thinking

That is where the student – brahmacārī – is taught how to bring beautiful words, positive words, purposeful words – words which only encourage us. This is what Vincent Peale, Norman Vincent Peale says: The Power of Positive Thinking. So we should listen to language, read the language, hear the language which will increase our power of positive thinking.

Combining Two Things Together

And then slowly the child is taught how to combine two things together – for example, mother and father coming together; another example, teacher and disciple coming together; another example, king and people coming together; another example – if an enemy comes together, what should we do? Because everything is a relationship.

The Power of Language

So this language is the only light we have in order to communicate. Just imagine the power of language – and Yuval Harari analyses the situation and tells us that how come human beings are ruling today the entire world? Because the power of communication – the greatest invention of human beings is language. When this language is mastered, anything can be conveyed to other people. And then if one person learns, he can convey it, transmit it, and very soon the other person also will become equally proficient. And that is how that which brings humanities combines, unites human beings – and that is through the power of language. Of course, language is not the only one, but compared to animals, their language is very limited – and it is limited only to their survival and propagation, nothing else. But human beings somehow have highest goals – language, poetry, music, symphonies, bhajans, and the highest thoughts, Upaniṣads. These are all possible because of language. If our ṛṣis did not have this most expressive language called Sanskrit language – because these highest thoughts cannot be adequately expressed without a proper language. So that is the first very first training of this young student – eager student. Of course I am talking about students who are really qualified for that learning.

Transforming Character Through Language

Then how to effectively use that language? And then how to use that language to transform our character by developing certain qualities. So how many times it is repeated in one of the sections? ṛtaṃ ca svādhyāya pravacane ca – and then he goes on every time he says svādhyāya pravacane ca. Why did he repeat? Because repetition reinforces our saṃskāra – impression. So that is how we have to understand how these ṛṣis – not only they had the knowledge, but they had the ability to understand the intricacies of how that language could be conveyed to others. That is the great secret. Most people do not have – by road mechanically, one cannot do that.

Living with the Teacher

That is why in the olden days, the students had to go and live with the teacher. The purpose is not merely learning, but to observe. How do we absorb character? By living with people of character. That is exactly what Śrī Rāmakṛṣṇa is trying to convey to us: cultivate holy company. What does Holy Company do? Not that you just go and hear some words about God or scriptures – it is the character of the people who are transformed in character, in their wisdom, and their company can directly and even indirectly inspire all of us.

Śikṣāvallī Upāsana

So the rest of this Taittirīya Upaniṣad in the first chapter specially is Śikṣāvallī Upāsana. Upāsana is: you take any common concept and turn it into the highest concept. How do we do that? By connecting it with the highest idea that we can develop. What is the highest idea? God – and next to that, gods and goddesses – next to that, precious and other things. So by developing that concept – that highest reverence – so what happens? By going on dwelling upon them, our very character will be transformed. This is called Upāsana.

Upāsana – Becoming Like the Object of Meditation

What is Upāsana? If somebody meditates on Hanumān, he should become that – means his character should become like that of Hanumān. If somebody is meditating on Śrī Rāmakṛṣṇa, his character should be transformed into that of Śrī Rāmakṛṣṇa. Somebody is meditating upon Holy Mother – in fact, every woman devotee is supposed to become – she is more of a mother, including she becomes a mother to her husband. If her husband – her son in the higher sense – is not behaving properly, it is her duty. And we have seen several examples, like for example, the wife of Kālīpada Ghosh – how because of her he became a saint, even though it took some time, but all because of her austerity, her goodwill, her prayers. So every one of us can be transformed by this.

Satsaṅga

What is Satsaṅga? Cultivate continuous thought – it can be on God – that is called meditation. And if we keep the company of holy people, that is also meditation – but it is called Satsaṅga. And study of the scriptures – that is also Satsaṅga. Then listening – bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ, bhadraṃ paśyemākṣabhir yajatrāḥ, sthirair aṅgaiḥ tuṣṭuvāṃsas tanubhiḥ, vyaśema devahitam yadāyuḥ, etc. We have to do our best. So it is not something we have to recognise – not a forced something. So why should I keep holy company?

The Twofold Result of Upāsana

So the Upaniṣad very clearly says: what is it you are after? Suppose you are running after a worldly object – what are you expecting as a result of this association with worldly object? "Oh, if I eat a sweet, I will be happy. If I eat tasty food, I will be happy. If I listen to great music, I will be happy. If I read some beautiful book, I will be happy." So whatever we do, it is for ānanda. And what do I get through all these things? You will get ānanda – you will get more and more and more ānanda. That is called Upa – you are approaching like a person approaches – say, suffering in intense cold, sees a blazing fire and approaches nearer and nearer, and ultimately he comes near. As he comes near, he experiences what greatest joy, because the cold is destroyed and the heat is coming – sufficient heat – but if he is very near – this is only analogy, remember.

Kīṭa-Bhramara-Nyāya

So when we cultivate Satsaṅga, we ourselves become Sat. The Kīṭa-Bhramara-Nyāya is one of the analogies given: by meditating upon a stinging wasp, even an ordinary insect becomes a beautiful butterfly. So from a lower state to a higher state, these upāsanas are taught.

Now there is a twofold result of this upāsana:

First result: the person is getting more and more happiness, which will encourage him – "If I have come so far, I am getting so much happiness – if I go a little nearer to the source of happiness, there is no doubt about it – I will be even more happy." That is the idea – that is the first result: I get more and more happiness.
The second result is also very important. What is that? The more I am happier, the more the people who come into contact with me also will get the same type of happiness. So you see how much benefit there is in this Satsaṅga, Upāsana, etc. That is one of the main teachings.

Samāvartana – The Student's Return

A few details of it which we will discuss. And then finally, when the student is about to return back – this is called Samāvartana – going to the Guru and then, after listening to the teacher transforming oneself – an insect transformed into a beautiful butterfly – a student, now a worthy human being, comes back home. That transformed being coming home – that is called Samāvartana.

The Four Āśramas

Thereafter he can get married if he has some desires – or some people, a few people, they understand the goal of life and they remain in two states: either they can remain unmarried – called naiṣṭhika brahmacārī – leading a pure spiritual life, or like Yājñavalkya they can also take to sanyāsa after some time. And householders, of course, are expected to enter into Vānaprasthaśrama as well as Sanyāsaśrama according to the stage of their development – but not until they are fit to enter into that higher class. Until that time, first they have to pass the lower classes.

Conclusion

These few details we will talk about in our next class.

Closing Prayer