Taittiriya Upanishad Lecture 11 on 31 July 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad. The first section starts with

ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥

oṃ śīkṣāṃ vyākhyāsyāmaḥ | varṇaḥ svaraḥ | mātrā balam | sāma santānaḥ | ityuktaḥ śīkṣādhyāyaḥ ||

Om! We shall treat of the phonetics: sound, rhythm, quantity, strength, modulation, union. Thus has been declared the lesson on phonetics.

The first word is "Siksha," and therefore this section is called "Siksha Valli." The first letter "C" is a Vedic mistake; it should be short. Instead of "C," it should be "C." Siksha Valli. "Valli" means a section or chapter. The Taittiriya, as we have seen, has three chapters, and all three chapters start with a particular word, which gives the chapters their names. The first chapter starts with "Siksha Yakhya Siyamaha," and hence it is called "Siksha Valli." The second chapter starts with "Brahma Vidha Apnavati Param," and is thus named "Brahma Valli." The third chapter begins with "Bhrigur Vai Varunohu Varunah," so it is called "Bhrigu Valli." The first chapter focuses on proper pronunciation, and Shankaracharya has written a beautiful commentary on it.

Shankaracharya had four disciples, one of whom was particularly brilliant. This disciple is said to have written a Vartika. Some of the terms we use, such as Tika, refer to brief comments or notes. For instance, Anandagiri wrote Tikas on most of Shankaracharya's Bhashyams. A Tika is a brief note explaining certain words or concepts in Shankaracharya's commentaries that might not be immediately clear. Anandagiri is one of the Sannyasa names; his name was Ananda. Just as "Tota" plus "Puri" becomes "Totapuri," "Ananda" plus "Giri" becomes "Anandagiri." He wrote Tikas on most, if not all, of the Upanishads. A Tika is concise, indicating that the commentator has accepted Shankaracharya's interpretations and finds them clear. However, for laypeople like us, these brief notes may not be sufficient for understanding complex concepts.

For example, Nyaya philosophy proposes several types of Abhava (absence or non-existence), including Prak Abhava, Pradhvamsa Abhava, and Anyonyabhava, among others. An ordinary person might struggle to understand these concepts. Shankaracharya himself highlighted the need for more elaborate explanations, which is what Bhashyam provides.

A Bhashyam, unlike a Tika, is a more comprehensive commentary consisting of three parts. The first part addresses the fact that language evolves over time, and many words become antiquated, making their meanings unclear to later generations—similar to how understanding a pure Telugu book might be challenging even for a native speaker today. The commentator must provide a clear explanation of each word, adhering to the order in which the Upanishad presents them. The second part involves explaining the sentence structure and the meaning conveyed by the combination of words. Finally, the commentator must make the text understandable to laypeople, including both Sannyasins and householders, as all of us are essentially laypeople when it comes to the Upanishads.

The commentator will often explain how certain passages should be understood, sometimes in great detail. This is the second part of the commentary. What is the first part? It involves correctly explaining certain words. The second part is about properly interpreting what the Rishi, or the person from whom the Upanishad originates, is conveying. The third part, though somewhat irrelevant to us, still offers valuable insights. It often involves establishing the commentator's own philosophy while refuting opposing philosophies. For example, every Advaitin seeks to counter Dvaita, Visishtadvaita, as well as the other five schools of Indian philosophy like Mimamsa, Nyaya, Vaisheshika, Yoga, and Sankhya. This comprehensive type of commentary is known as Bhashyam.

There is also something called Vartikam, which is quite remarkable. In many cases, a disciple of the original commentator, like Shankaracharya's disciple Sureshwaracharya, will write a very elaborate commentary. If the disciple feels that the Guru’s interpretation needs refinement, or if something was left unsaid or not adequately explained, the disciple addresses these issues in this extended type of commentary called Vartikam.

There is a beautiful Sanskrit definition of Vartikam. Sureshwaracharya, who wrote the Taittiriya Vartikam on the Taittiriya Upanishad and another on the Brihadaranyaka Upanishad, offers a humble explanation. He states that he is not inventing this definition himself but rather conveying how others have defined it. He then expresses it in his own words. The definition includes three key elements:

1. Ukta: This refers to what the Bhashyakara (commentator) has already mentioned, but which may not fully convey the complete meaning. The Vartikam elaborates on such points for further clarity.
2. Anukta: This refers to what the Bhashyakara might have deliberately or inadvertently left unsaid. The Vartikam fills in these gaps to make the Upanishad’s meaning clearer.
3. Durukta: This refers to something that was said but not expressed properly. Here, the Vartikam corrects or refines the explanation, even if it means suggesting that the Guru’s interpretation could benefit from some enhancement. This correction is made without losing respect for the Guru.

When a commentary possesses these three qualities, it is called a Vartikam. Considering that Bhashyam itself is extensive, Vartikam often runs into thousands of shlokas. Fortunately, by the grace of Sri Ramakrishna and the Holy Mother, we can understand it properly.

The first chapter of the Taittiriya Upanishad, called Siksha Valli, contains certain foundational elements. As I mentioned earlier, it is the foundation of any culture—both physical and spiritual. It emphasizes the refinement of language and words, as well as the importance of correct pronunciation. This science of pronunciation is the very foundation of any cultured person, not to mention a cultured society.

If you've noticed, in earlier times—more than 100 years ago—classical literature was taught with numerous examples from earlier writers to illustrate how language should be refined. This is why the term Samskruta is used, meaning "well-refined." A person's refinement is often reflected in the refinement of their language. Nowadays, language is also used in psychiatric treatments, examining how a person pronounces words and what type of words they use.

For example, we must observe the type of words we use and how we pronounce them. Certain words are forbidden in cultured society because words are not just expressions of our thoughts but can also influence our thoughts. Whether in Western or Indian culture, much importance is given by societal leaders to avoiding certain words because they can lead to negative thoughts. For instance, using a bad word can indeed bring about bad thoughts, though if one doesn't harbour bad thoughts, the word itself has no power.

Take, for example, a baby. If a parent loudly shouts, "You rascal!" the baby just smiles. Sri Ramakrishna gives a profound example to illustrate this: A man was being shaved by a barber, and when the barber carelessly nicked his face, the man exclaimed, "Damn!" The barber, offended, put down his razor and demanded an explanation. "What do you mean by 'damn'? Did you abuse me?" The man tried to explain, but the barber was not satisfied. He retorted, "If 'damn' means something good, then damn me, damn my father, damn my grandfather. But if it means something bad, then damn you, damn your father, damn your grandfather, and let your entire 14 generations be damned!" Sri Ramakrishna’s point is that words can be easily misunderstood.

Our Vedas go even further, stating that if a single syllable is mispronounced, the result could be completely opposite to what was intended. This highlights the importance of language as the foundation of a culture—not just in the meanings of words or the construction of sentences, but also in the way we express them.

Poetry, for example, is the beautiful articulation of certain experiences and sentiments, providing a refined type of enjoyment. Whether in prose or poetry, if these sentiments are expressed musically, they bring even more joy. This reflects the type of people we are. When a large number of people in a society—a collection of individuals, even as small as a group of 10-15 people or 4-5 families—follow the refined footsteps of their ancestors, they form a cultured community. Much of our behaviour is an imitation of what we observe in our parents and grandparents.

However, things have changed. Today, even an old man is referred to as a "senior citizen." But what is this individual trying to escape from? If someone calls him an "old person," he may think, "Am I really old?" This term implies rejection by younger people—"You're old, you don't deserve our company." It also reminds him of the inevitability of aging and the ailments that often accompany it. Even if a person is not sick, the very idea of old age can make them feel discarded, unable to do what they once could, and, most importantly, unable to enjoy life as they used to. Society might avoid them, albeit respectfully, by calling them a "senior citizen." But what’s wrong with calling an old person "old"? Why not just say, "You're an old fogey"?

Suppose someone calls a woman "old." This implies that she is no longer beautiful, as many people measure themselves in terms of their physical appearance. If someone feels they are not beautiful, they might think they are not attractive, and therefore, people will not pay attention to them—even if this woman has grandchildren. This shows how much is involved in the frank usage of words. We often reject these implications, but in doing so, we are deluding ourselves.

It’s important to remember a simple truth: every spiritual person thoroughly knows both the inside and outside of their own mind. A person who is unconscious of their own thoughts cannot truly be considered spiritual. A spiritual person is fully aware of their character, which includes a comprehensive understanding of their negative qualities, which are unspiritual. Awareness is the first step, much like a doctor who cannot help a patient regain health without first diagnosing the issue. The initial step in treatment is to test, examine, and diagnose. Proper diagnosis is the foundation of effective treatment, though the outcome—whether the cure is quick, slow, or not possible at all—depends on our past karma (Purva Janma Karma) according to Hindu beliefs.

The formation and pronunciation of letters, their arrangement in a particular sequence to form words, and the skillful organization of these words are crucial, much like how a garland maker arranges flowers. If two people make garlands using the same flowers, the difference in their skill can result in very different outcomes. The skill of the garland maker depends not just on the flowers but on their intellect (buddhi) and craftsmanship. This is the difference between ordinary people and those who are poets or great writers.

Modern culture often encourages the use of any words, in any way, even those that provoke negative qualities, or asuri sampath (demonic qualities). Many societies are influenced by this trend. I’m highlighting this to connect it to the importance of studying the Taittiriya Upanishad, as it is the only Upanishad that, to my knowledge, focuses on laying the foundation for one's future life by recognizing the significance of letters, their relationships, pronunciation, and arrangement. It also covers how to manage vowel conjunctions and how to properly split them. These details are crucial because our ultimate goal is happiness.

To be happy, first and foremost, we must be alive. Happiness is not a concept that applies to the dead. Only a living person can experience happiness. This is referred to as Sat (existence). Additionally, a person must be conscious to experience happiness. There’s no difference between a person who is deeply asleep and a person who is dead, as both are unaware. For example, if you provide a delicious dish like rasagulla to someone who is unconscious, they won’t experience any joy because they are unaware of what they are eating. Awareness, or Chit, combined with existence, leads to happiness, or Ananda. These three—Sat, Chit, Ananda—are inseparable and define pure existence, pure knowledge, and pure bliss. This is also defined as Satyam, Jnanam, Anantam Brahma, which is the closest definition of Brahman.

In essence, the happiness of a person is deeply connected to their culture and the refinement of their character.

Culture is deeply rooted in the cultivation of how we speak, and speech, as we know, is a reflection of our thinking. The relationship between thinking and speaking is bidirectional: our thoughts generate words, and the words we use can influence and shape our thinking.

For instance, consider an old man. What’s wrong with saying, “I am more than 60”? Every person who is over 60 should be proud to accept that they are older. Only by accepting this reality can spiritual practice and progress genuinely begin. If one refuses to acknowledge their age, they might continue to think, "I’m still young; I have plenty of time for spiritual discipline," or even focus on extracting as much pleasure as possible from worldly objects. The very concept of youth has often been misunderstood, as youth should be a time for righteous living, a concept beautifully articulated in the 11th section of the Shikshavalli in the Taittiriya Upanishad.

The Shikshavalli is not just a blueprint for Hindus but for all of humanity—past, present, and future. It addresses fundamental aspects of human life, laying the foundation for spiritual progress. That’s why I’m taking the time to delve deeply into these topics. This first chapter of the Taittiriya Upanishad focuses on how we can become suitable instruments for spiritual progress, and understanding the meaning of words is essential to grasp the teachings of the Upanishad.

Even when considering something like the Gospel of Sri Ramakrishna, many people struggle to comprehend what Sri Ramakrishna is really conveying. Here’s a simple example: once, a devotee of Sri Ramakrishna came to him with a physical weakness in a particular body part. Sri Ramakrishna pointed out that this weakness would hinder the devotee's spiritual progress. The devotee, feeling both depressed and angry, left Sri Ramakrishna with a determination to prove him wrong. He began rigorous physical training to strengthen the weak body part. After months or perhaps years of effort, the devotee returned to Sri Ramakrishna to demonstrate his newfound strength. Sri Ramakrishna, with a smile, acknowledged that now the devotee was ready to progress spiritually.

What was Sri Ramakrishna’s intention? He was illustrating how physical pain or weakness can naturally lead to intense concentration. When we have a toothache, for example, our entire focus is involuntarily drawn to the pain. This concentration doesn’t require external effort—it’s automatic. Similarly, in spiritual practice, no matter what actions a person is engaged in, a part of their mind should always be focused on God. This type of continuous focus is what Sri Ramakrishna emphasized.

Another example involves how we treat people with disabilities. If someone is blind, deaf, or lame, society often does not accept them as "normal." While we might speak politely, there is an underlying awareness that this person has a deficiency. The person themselves is also acutely aware of their condition. Sri Ramakrishna specifically advised against directly referring to a person’s disability in a way that highlights their deficiency. For example, instead of bluntly asking a lame person, "What made you so lame?" one might say, "Uncle, it seems your leg is a bit problematic—how did this happen?" This approach is more respectful and avoids making the person feel self-conscious about their condition.

Criticism, even when subtle, can hurt deeply because it reinforces our awareness of our defects. No one wants to hear their shortcomings highlighted, especially in a harsh or insensitive manner. Understanding this, and cultivating speech that is thoughtful and considerate, is essential for spiritual and cultural growth.

So, proper usage of words can bind, can bring friends, can bring love, can help us move forward. But words used harshly are with even feeling and here we are not talking about. Maybe we don't mean it, but if we use certain words, people will get very, very angry, upset and friendships become enemies, friends become enemies, etc.

So, in this first chapter, the very foundation, how many letters are there and when they come out, you know they come out from our lung power and what is there in the lung? Air. And when this air is expelled by the power of the muscles and slowly it starts coming out through the sound box, beginning with the Kantha and then ending with the lips. Some letters do not require the, what is called opening of the or closing of the lips, but some letters can never be uttered. For example, try to keep your lips open and utter the most important word Om. You will never be able to do it. So, when the sound air is coming out to form certain words, letters, where are they touching? Are they touching the throat? Are they touching the middle of the throat? Are they touching the end that is with the lips, etc. Before it escapes into what is called understandable sounds, where are they touching?

How our Rishis greatly observed these things. That is why they have formulated something called a separate scripture that is called Siksha Shastra and how to utter these things in the proper way and how much emphasis has given.

In my last class I gave you, when we meet somebody after a long time, we enquire about the health and then we say, how are you? That is there is a way of saying. You don't shout, how are you? Like that. It's a way, particular way and loving way like a mother talking with the baby. You don't talk with the baby. In the same way, you talk with the servant. Same way, you talk with a neighbour, etc. It all depends upon the relationship and the entire branch of science called Siksha. Siksha means what? Training to recognise where this air is touching our sound box and only when it touches in the proper place, the air assumes an understandable sound and how beautifully these people observed and that is what we are going to see in the very first, what is called, in the second Anuvaka, Siksham, Yakhya, Syamaha, etc. Now before going further into this, if anybody wants to progress in spiritual life, Karma Yoga is necessary. Upasana Yoga is also necessary. I have to translate this Karma Yoga and Upasana Yoga in the context of even secular sciences. For example, a student, especially a PhD student, he has to do two things. First of all, he should be very familiar with the jargon, what we call Parito Shikha, Shabdas or technical jargon. Otherwise, it will be impossible.

When someone wants to become a mathematician or a mathematics teacher, understanding the basics is crucial before one can grasp more advanced concepts. Just as in mathematics, where you start with simple operations like addition and subtraction before moving on to more complex ideas like exponents or algebraic symbols, the same principle applies in spiritual or linguistic studies. Advanced mathematical notations can appear garbled or incomprehensible to a beginner, much like how the intricacies of Vedic chanting can seem confusing to someone who hasn't yet mastered the foundational elements.

This analogy leads into the explanation of the Taittiriya Upanishad, particularly the second section or Anuvaka of the first chapter (Siksha Dhyaya). The focus here is on the precision of pronunciation, which is fundamental in Vedic chanting. Just as a mathematician must understand the significance of every symbol and operation, a student of the Vedas must understand how to correctly pronounce each syllable, noting the pitch, tone, and duration.

The Taittiriya Upanishad is known for its particular structure, which makes it conducive to chanting. The way the sounds are articulated is governed by specific rules that dictate the intonation and modulation of voice. These include:

1. Anudatta (unraised or lower tone): Marked by an underline beneath the letter, indicating that the pitch should be kept low.
2. Udatta (raised tone): Indicated by a vertical line above the letter, meaning the pitch should be raised.
3. Swarita (middle tone): When there is no marking, the pitch is kept at a neutral or mid-level.

Sometimes, there may be two vertical lines, which indicate that the syllable should be extended or repeated. This precise system of modulation ensures that the Vedic mantras are chanted in the exact manner prescribed by tradition, which is believed to preserve the potency of the sounds.

You also mentioned the analogy with a harmonium, which is an excellent way to visualize how these different tones work. Just as in music, where the same note can be played in different octaves (higher or lower), the chanting of Vedic mantras involves careful control of voice modulation to convey the correct meaning and maintain the vibrational integrity of the sound.

Understanding and practicing these elements in chanting are vital for spiritual progress, as they help in achieving the correct resonance and spiritual impact of the chants. Just like in mathematics, where clarity and precision in understanding concepts lead to solving complex problems, precision in chanting leads to a deeper connection with the spiritual essence of the texts. This is why in the second Anuvaka of the Siksha Dhyaya, there is such a detailed focus on the technical aspects of pronunciation. It lays the groundwork for a disciplined and effective spiritual practice.

Sriksham Vyakhyasya Maha Varnasvaraha Matra Balam Sama Santanaha Ityukta Sriksha Dhyayaha Iti Dvitiyo Anuvakaha

Now let us talk about the significance of Om in spiritual practice and draws a parallel between rigorous training in secular sports and the disciplined approach needed for spiritual progress.

1. Significance of Om:

• Om as Mangala Sujaka: Om is considered the most auspicious sound or mantra in many spiritual traditions. It is believed to be a source of divine energy and spiritual significance. The idea is that even if one mispronounces something, the presence and intention behind Om can rectify and harmonize the spiritual practice.

2. Science of Pronunciation (Siksha):

• Six Aspects:
  1. Sound: The basic quality of the sound produced.
  2. Pitch: The intonation or musical quality of the sound.
  3. Quantity: The duration for which a sound or syllable is held.
  4. Force: The strength or emphasis placed on a particular sound.
  5. Modulation: Variations in pitch or tone throughout the pronunciation.
  6. Combination: How sounds are blended or combined in speech.

Understanding and mastering these aspects of pronunciation are essential for correct chanting and recitation in spiritual practices. This ensures that the vibrations and intentions behind the sounds are conveyed accurately.

3. Preparation and Discipline:

• Comparison to Wrestling:
  • Training: Just as wrestlers must undergo rigorous physical and mental training, spiritual aspirants need similar preparation. Wrestlers train to react instinctively, maintain physical strength, and adhere to strict disciplines.
  • Muhammad Ali Example: he wrote a book, I am the greatest and in that astonishing facts have been outlined. If there is a major wrestling competition, then this trainer, the teacher, they also have their Gurus. They, what is called, train these people for two months. They should not have any relationship with any opposite sex and their diet is strictly controlled. Why? Only then they will develop. Something called intuition, this fellow is going to, he just moved his left hand, he is going to punch me in such and such a place. I was astonished when I read it many years back. Now, what we need to understand is such a secular sport as the wrestling requires so much of training including the diet, the exercise and this, how this person had to observe continence, etc., etc. Just imagine if a person has to progress in spiritual life, what he needs to do is a marvellous subject. We will talk about in our next class.