Taittiriya Upanishad Lecture 14 on 21 August 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad, the first chapter called Siksha Adhyaya, which has 12 sections also known as Anuvakas. In our last class, we completed the first section which deals with the Peace Chant and the second section where the disciple is praying that let both of us be popular, famous, etc. The question that comes is why does a spiritual aspirant has to pray for fame, name, fame, etc. No, all students need not be really speaking spiritual only. There are so many students. Every Guru will have hundreds of students. Like every Guru is like an institute nowadays. Year after year, so many students join, so many students depart. But everyone is not going to turn to spiritual life. In fact, very few people turn. But what is this special meaning of the word, O Lord, grant us fame. A Guru should become famous as a great teacher. Of course, he has already become. Otherwise, this student would not have gone there. How did he become? Because not only he has knowledge, but he has the ability to convey it to students successfully. So there is a difference we noted. Having knowledge is common to many of the scholars and professors and teachers. But the ability to convey to others in the best possible manner, only very few have. And such people naturally, they become very popular, whether it be writers, musicians, poets. The ability to convey what one intensely feels and understands, that is a special gift of God. So my teacher, of course, he is already famous. But let me be famous. Famous as what? Famous as a good student. What does it mean? Let me have all the qualities of an apt student, good student. That is paying attention to the studies, concentration, highest reverence to the Acharya and also to the wife of the Acharya, Guru Patni, and paying complete attention. There is a beautiful story. A student went to the Gurukula and stayed for many years, more than 12 years. One day, he was eating food and the wife of the teacher, Guru, she prepares. However, many, the number of students, it is her responsibility. Then the students started eating. That day he found that the curry was not salted properly. So he lifted and said, Ma, Mother, today I think you have forgotten to add salt. And the teacher also was eating along with them and he heard it. He did not say anything. After the food is over, he called and said, My child, you better go back home. But the child said, I have not completed my studies. The teacher said, Yes, you have completed. See, for the last so many years, you have been eating food. Your mother, that means Guru Patni, has been preparing exactly the same way, not adding any salt, etc. But you never noticed because your mind is fully focused upon learning. But now I see that your mind has deviated from that. That means no more learning will take place. What a marvelous story for all of us, especially. So here is, I should be famous as a good student. My teacher should remember me. Oh, that boy, very nice boy. Even after many years, he should be able to remember it. I should be famous as a good student. Of course, I also follow the footsteps of the teacher. I must have that ability to convey. Because when I become famous, many disciples should come to me. And that is also a prayer which we are going to see in the next coming chapters. But what is important is that to ask, Let me be a good person. Let me be well-known as a good person all over the world. It is a very beautiful prayer. Because automatically, it also acts like an auto-suggestion. If people have to appreciate me, I should acquire these qualities. And then not only that, what I have learned, I must be able to put it into practice. What Swami Vivekananda calls practical Vedanta in day-to-day life. That is how one acquires Brahma virtues. Here Brahma means, two meanings are there. One meaning of the word Brahma means Veda. That is scripture, Hindu scriptures, primary scriptures. That is to say, let me be a good scholar who understood the purport of the Vedas. And let me also be famous as a communicator. And as I mentioned in my last class, that each one of us are born with five debts. Debt to the Rishis. Rishi means the conveyors of knowledge. So if I have learned from my teacher, but my teacher learned it from his teacher. So this long tradition of what is called Guru-Sishya-Sampradaya. A person learns and as his onerous duty, he passes on that learning. And thereby, he gets rid of the Rishi Rina, the debt he owes to the earlier teachers. Even today, some great people are there like George Washington Carver. Whatever little learning I have, let me pass it on to other people. In both, not only teaching, but inventing something thereby helping poor people. In fact, he was credited to have created 300 products out of peanuts. Why was he doing? Because he considered it as his bounden duty. God has given me this understanding. Let me use it. As I said, that's what Swami Vivekananda used to call practical Vedanta. Whatever knowledge I have, it must be made practical in helping other people. Either in conveying or helping the other people, how to use this knowledge in day-to-day life in a most practical way. So this is the marvelous prayer. And if only we can imitate from this prayer, every devotee who has taken initiation from anybody whatsoever, coming to whichever institution, it doesn't really matter. Say, let me be known as a good spiritual aspirant. How? By acquiring. By God's grace, let all those spiritual qualities come to me. Then only I can be known as a good person. How many people in this world are known as really good people? This is also called a gentleman. Beautiful word, this word gentleman. Not merely a learned person, but a person who lives a gentle life is called a gentleman. So we have completed that verse. Now we are entering into the third section. What does this third section deal with? Now starts what is called Upasanas, contemplations. What is Upasana? Steps to a higher life, higher state of consciousness. How is it done? Invariably, without exception. So we take an inferior object and superimpose upon it some superior qualities. And then this lower object is called Alambanam, a support. And there are four factors involved. And we will come very soon about that. But these are based upon Samhita Upasanas. What is Samhita? In the first section of this Sikhshadhyaya, which is called phonetics, we have seen six factors. How every letter has to be pronounced properly at a particular place with a particular strength or emphasis and neither too fast nor too slow. And then each letter has a particular place in the sound box where it should be touched. And there are rules and regulations which syllable has to be raised, which syllable should not be raised and which syllable should be brought down. And this is also what is called Udatta, Anudatta, Swarita, Pluta, etc. So following these rules and regulations, so that is one way of pronunciation. Then part of this grammatical role is called Samhita. Samhita means if two letters are nearby. Sannihita. The word Sannihita comes from here. There are just two spokes. They are there side by side. So there are certain grammatical rules are there and most of the Indians know it. Most of the people do it automatically. But again just to recollect, supposing there is a word and in Indian grammar, what is called consonants, without combination of the vowels, they cannot normally be used. So every word usually ends with a vowel. Most often exceptions are there. So if the end letter is a vowel, for example, A, and the next word, beginning letter, so these two words are very near to each other. And in many cases, these two words are combined as a single word. So A, if the next word begins with a vowel called say A, A short or A dirgha. So the ending of the first letter can be short or long A. And the beginning of the next letter, next word could also be short A or long A. Twice it is uttered, two seconds. The time taken for the utterance of short A should be doubled. Then it becomes dirgha or long. When these two come together, A plus A, A, then the inevitable result will be long vowel A, dirgha. That is how it comes. This is an example. Another if you want, after the vowel A, if E, the vowel E happens to be, so rama eha. A plus E becomes A, rameha. It becomes one word. It is treated as one word. This is called sandhi. Sandhi means it is joining two things. That is how sandhya, the word, the day and night or the night and day. That is called dawn and day ends, night starts. That is called dusk. That is the best time to meditate or to offer special type of prayers, etc. But if two words come together, for example, rama and lakshmana. After akara, rama, the word, the letter that comes is la. It has nothing to do. No vowel is there. So they can be combined together. Rama, lakshmana, dual number. Sanskrit has got singular, dual and multiple numbers are there. Then there is feminine and also masculine expressions are there. Very strict about it. That is why it is an exact science. Whatever it be, sandhi or samasa doesn't matter. And it is commonly pronounced by every Vedic student. So automatically we do it. Now the Rishi, after all this is Upanishad, wants to take advantage if it says every Vedic student knows this samhita. That is two letters coming together or two words coming together. He wants to use this as a support, as an alambaram and then expand it into universality. When we look into this world, what do we see? Everything is separate. Mother is separate. Father is separate. Children are separate. Teacher is separate. Student is separate. The exposition or teaching is separate. But there is a connection and that is what he says. The whole universe can be looked upon as an undivided integral whole. This is called holistic view. So how to convert these separate experiences into one unifying holistic experience? That is the purpose of upasana. And this upasana or contemplation can be done with two purposes. It depends upon. If a person is not yet inclined for spirituality, but if he practices these things, so prajaya pasubihi, so he will get good children. That means he will get a very good wife and very good children. Plenty of money. In those days, you know, the animals, cows, bulls, etc. That is called dhana. Godhana it is called. So then name and fame. So many things if he does it. Because this contemplation gives a very special result. If a person does it with a desire to enjoy this world, then also it will take him slowly to God, but slowly, step by step. But after a long time experience of this type of upasana, if a person becomes mature, he says, I have been enjoying this world. I know what this world can give and what it cannot give. So I want to completely separate myself from this. I want to withdraw. I want to go to that karana of all karanas, as we are seeing in the sixth chapter of the Chandogya Upanishad. To put it in the practical perspective, what it means is, I'm trying desperately to squeeze a little bit of happiness from this object, a little bit of happiness from the other object, etc. But these attempts give only limited type of experience, enjoyment, broken. And then they change, which means unhappiness. But is there something by doing which I can get unbroken bliss? And to experience unbroken bliss, one of course has to be existing. And not only that, one should be completely aware. If I'm worried, I'm eating a sweet, then the sweet is going inside, but it will not give me any happiness. I have to be aware. From the moment the sweet comes into my hands and until it disappears down the throat, I should be completely aware. I love this sweet. I'm aware of this sweet. So unflagging attention should be there. Then only it will give me temporary, as soon as the sweet disappears down the throat, my pleasure also comes to an end. Not only that, it is now occupied by its opposite called displeasure of digesting it and then wanting it again and again, even though it might bring some kind of adverse effects, etc. But the attention now turns, I have done this for many, many lives. Now I should turn my attention to the Moolakarana. Then what happens? I will attain uniformity, oneness with every object in this world. And another name for the entire world together is called Brahma. So I will become Brahman. And when I become Brahman, there would be no separation because it is permanent. That means whatever happiness through which I can obtain, trying to obtain some happiness will be mine forever because I am Brahman. Because the world is Brahman, it will never disappear. This is called spiritual endeavour. To put it, don't use sometimes even the word spirituality. Simply say, I want unbroken bliss. So there are some people and not that from the beginning. Some people are wiser than the other people. Everyone inevitably is standing on this escalator called evolution. And 199 people are seen to be running after worldly happiness. And 1 person is seen to be wanting only what we call God or spiritual life. We have to understand this person was also standing on the same escalator until the previous or previous birth. So this is how we have to understand. Nobody need be jealous. How come that person is spiritual and I am not so spiritual? We start exactly where we stopped in our last birth. So if there are people who are wanting worldly happiness, the result of this, the Upanishad clearly mentions just now, we will enter into it, that we get good family, good children, good society, good environment, no enemies. And then the whole life becomes a pleasurable experience. Of course, there are existential problems. They will not disappear. What are the existential problems? Inevitably, whatever is, whatever comes into being, it is changing, it becomes old, then it acquires old age, disease, then unhappiness, then death is inevitable. No philosopher, no saint has ever escaped this so far as we know it. And it is impossible because that is the nature of the world. The nature of the world will never change. So now we are coming after this in the third section. So the student also has mastered now. Now the teacher is very intelligently saying, you don't look upon your father as a separate being, mother as a separate being, yourself as a separate being, your teacher as a separate being, yourself as a separate being. You look upon this world as interconnected. Everything is related to everything else. Like one unbroken chain. And this can be achieved and the scientists are trying, but they said scientists will never succeed. Will never succeed. I can tell you why. Because if they want to bring holistic attitude into the lives of people like you and me, then they will have to tell us, prescribe to us, after doing it themselves, these Upasanas. Then only it will come. Otherwise, it remains an intellectual fact. Even a greatest scientist, as soon as he goes home, this is my wife, this is my child, the neighbors are of no relationship to us, except in social relationship, etc., etc., will be there. All the conflicts, wars, and battles, and heartburns, that are taking place, all the, in other words, demonic qualities that are manifesting, are due to this fact. What is the fact? The less a holistic attitude, the more the divisive attitude, the more unhappiness comes through all these experiences. But the same person, when he starts seeing everything is interconnected and one cannot remain without the other, he is progressing slowly towards holistic attitude, that ultimate whole, which Swami Vivekananda called unity in diversity. And that statement is true only so long as we are in the waking state as well as dream state. As soon as we enter into the deep sleep state, it could be two hours, five hours, six, seven hours, then we become one complete whole. That is why, yes see, it gives so much of happiness. What happened? The whole world, the whole cosmos, the whole creation has become one with me. But as soon as we wake up, again the same divisive outlooks start with each other. So therefore, these Samhitas are wonderful. And these combinations are subdivided into five. More or less, when I was thinking about this, if we can practice this kind of contemplations upon these given five factors, then more or less we can see the whole universe is nothing but pure Brahman. It takes us a long distance or very near to the divinity which is potentially our real nature. With this background, we will see how this works. I just mentioned that the Vedic student is always familiar, already familiar with this. So he has to do it into five. What are these five categories? The Rishi has done under five heads with regard to the worlds that we experience. And I will come to the details later on. The heavenly lights, knowledge, progeny, and this human body. And this contemplation, to separate it from the combination of letters and words. So what is the combination of letters and words? They are called Samhita. But as soon as a person enters into these contemplations, they are called Maha Samhita. The Maha, the great unification, unifying factors. Why? Because they will gradually unite us with the entire creation. And when we become identified with the entire universe as integral part of me, this is what Sri Aurobindo used to very beautifully name Integral Yoga. So a yoga which can make all of us. Of course, not that everybody will have this. The person alone who is practicing these contemplations, he will achieve that. So our experience of the creation from our birth to our death has been classified into five faculties. And what are those five faculties? With regard to the Lokas or worlds, Yotisha or heavenly lights, Vidya, knowledge, Praja or progeny, and of course, Adhyatma means here, not spirituality, but with this physical body. So what is Upasana? It is the art of converting every separate divisive experience into a unified whole. In other words, making it Poorna. So what is the real nature of this universe? What is the nature of the light, of learning, of progeny and of this body? So the observations on these five objects together are called great combinations, Maha Samhitas. So just now I mentioned it. If it is two letters or two words, they are called just merely Samhitas. Now the Vedic student, if he had to recite the Vedas properly, he has to learn all those things and very naturally they come there. This is a matter of common experience for every Vedic student. And I can say for every Indian also, albeit unconsciously, he will be combining these letters and words. Again, one example, even in English language, post office and another word, very popular word, house is one word. Holder is another word. And when a person gets married, he is called householder. Now it has become one word, not two words. So the person, the husband or wife, both are householders. So with the help of this art of combining, joining these letters and creating a new type of relation that ought to naturally exist between objects of universal importance are given to assist every student in developing deep, subtle, abstract thinking on a larger scale. Now with this background, we will enter into this. So this is called Panchasu Adhikaraneshu. What are they? Adhilokam, Adhijyotisham, Adhividyam, Adhiprajam, Adhyatma, Ta Mahasamhithah Itihachakshate. These five combinations, they call, they mean, the Rishis call, the great combinations and for the sake of Upasana or contemplation. What is the first one? First we are aware of our place. I am on earth. Then when you dig, what do you say? I am going, that is below the earth and when I look up, I see a vast space and then I see so many things in the vast space, the sun, the moon and then the atmosphere. So first the world in which I am living, when I look up, there is a world above me, that is the upper world and this lower world and the higher world, they have to be contemplated upon as a single whole so that if I succeed in that, then I am here also, I am above also, I am in the middle also, etc. Before I proceed, I want to give one single example even though I have given. So we see everybody, here is a person, let us say Ramu and he has a father, he has a mother and this boy, child is born, is given a name Ramu. This is a fact we see but what is the fact which applies to each one of us? He has a father, he has a mother and as a result of combining those mother and father, then the child is born. So four factors are there. What are the four factors there? Prior form, posterior form, the junction and the means of joining. These four exactly apply when two vowels combine together or is the prior form. E for example is the posterior form and the act of combining them, joining them and then they become one. What is the result? It becomes, transforms itself into a new letter. So four, the first factor, second factor, a joining factor and the result of this joining factor. Apply this now to these five faculties which we are factors which we are now going to look into it. So in this example, I have given the father of this boy called Ramu is the first factor, the mother is the second factor, they come in sexual union that is the joining together and that is the third factor and what is the result? The child is born, Ramu is born, four factors. Look at the whole creation of male, female joining together and the resultant and when we look at it then in this light then we see a unity. What is the unity? I am also born like this, Ramu is also born like that, Ram Krishna is also born like that, Jesus is also born like that, a mosquito is also born like that. Everything in this world creation is born. What about the non-living things? Like the for example, Himalayas, yes, there are two what is called parts of the underground what is called planets, what is called two divisions are there. So one tetronic plate, second tetronic plate, they come together, they push as a result whatever is in between and that pushing is the joining factor and then mountain, mount Himalaya is the result. So everything has a cause and this way when we look every entire creation, every single thing, living, non-living, everything falls in this. What a grand vision we develop if we really delve into it and ultimately if we take it further and further Upasanas are there, then what we say? We say that Shiva is the Pita, Parvati is the Mata, they are combining together, Ardhana, Arishwara, they are always combined, that act of joining together, that is Sandhana and then the result will be the entire creation. So this is how we have to understand with regard to all these things. Now that I have given you this example, very easy to connect it. The first thing is about this world. When a skeptic looks up, he says it is just stratosphere and there is something beyond stratosphere. Even he may imagine the furthest constellation or what is called cosmos, galaxy, doesn't matter but there is a relationship. Now we know how the sun is affecting us and how the sun is affected by everything else. Everything is affecting everything else. There is no exception to it and the ultimate cause of all these affectations is simply called God. This is the simple truth. So let us delve into this with regard to how to do this contemplation with regard to this world. Prithvi Poorvaroopam This earth upon which we are there, this is the earlier factor. Diyoh Uttararoopam The world above. There are people who believe there are Swargalokas. In fact, six higher Lokas are there above the earth and the ultimate of such one is called either Satyaloka or Brahmaloka. So we don't see them because they are invisible but because they are invisible doesn't mean they do not exist. So many things are invisible. So love is invisible. Friendship is invisible. Hatred is invisible. You cannot prove it in any laboratory but by the expression we can come to know about it. So this earth we are living, it is connected. Connected to what? The upper world. Diyoh means Swargaloka and in other words Bhoh is called Prithvi, Suvaha is called Diyoh and Bhuvaha is in between these two and they are all completely all the time from eternity for eternity joined together. It is only in our mind we are separating them. So Diyoh Uttararoopam What is it that combines like glue, two pieces of wood, two wooden pieces, you put glue and they come together. A house is a combination. A chair is a combination. Our body is a combination. So this is most important for us to understand different pieces coming together. We can never understand what is life if we break them. A leg is different. The hand is different. The eyes are different. Then life becomes meaningless actually. So what is it that joins? Aakashaha. So we see space. Space is the one which brings, combines the earth and the heaven together. Aakasha Sandhehi Then what is the factor? What is it which brings it? Vayu Sandhanam An act of bringing together this space is called Vayu. And this is Iti Adilokam. A teaching concerning the universe is this. The earth is the prayer form. A firmament is the posterior form. Atmosphere is the junction. And the air is the means of joining. One should meditate on the universe bearing in mind these interior relations. But here the commentators give us. So all this, this earth is not an inert clod of clay. It is Devata. A living pure consciousness. Brahman's manifestation. What is the heavenly world? A greater manifestation where there is a greater joy, greater unity. And just imagine if somebody goes to Svargaloka or heavenly world and there also he becomes jealous. Somebody tries to repress him. Does it become a heavenly world or a hellish world? So it is taken for granted. Everybody is friendly with everybody and that is the real truth about it. So these are the four factors. Now contemplate upon them. Then we see there is no difference. We are connected with every other world. Man's world, cow's world, mosquito's world. If we look at it this way then there is no room for division. No room for hatred. Mosquito bites me not because it hates me because it wants to survive. Like me, I catch a fish. I cook it and I eat it. And that is one way of surviving. Everything is killing everything else. Something and then surviving that way. There is a beautiful unity between all these. The fact we have to understand is these are all Devatas. That is God manifesting. One Ishwara, one Brahman manifesting in the form of the Akasha, Vayu, Prithvi and what is called Svargaloka, etc., etc. And this factor has been condensed in just before uttering Sandhya Vandana Bhuloka, Bhuvarloka, Suvarloka. Om is a combination of Bhu, Bhuvaha and Suvaha. And Omkara expanded is Bhu, Bhuvaha and Suvaha. Rather I would say Omkara divided into three syllables. A, U and M. A expanded is Bhuloka. And U expanded is Bhuvarloka. And M expanded is Suvarloka. And Bhuloka, Bhuhu expanded Tatsavataru Varenyam. Bhuvaha expanded Bhargo Devasya Dhimahi. Suvarloka expanded Diyo Yonaha Prachobhaya. And where are these three from? Three Vedas. That means entire Veda is remembered by just remembering this Gayatri Mantra or even Bhur, Bhuvah, Suvaha or even Omkara. This is how finally everything is narrowed down to one unit. So what happens by this contemplation? The mind goes beyond individual limiting trifling preoccupations and becomes one with the entire universe in this particular respect. Then it is a second factor we are taking into consideration. It is with regard to light. We see fire on earth and we see the sun and we also see lightning etc. in between. But it is all one light. So here it goes. Atha Aditya Jyotisham Agnihi Porva Roopam Adityaha Uttara Roopam Aapaha Sandhehi Vaidhyutaha Sandhanam Iti Aditya Jyotisham The teaching with regard to light is as follows. Fire is the prior form. The sun is the posterior form. And what brings them together is called water is the junction. And what brings them together? Lightning is the main subject. Water is like glue here. So it is like this. This one, thus one should meditate upon light. So for our Vedic Rishis, the whole light, this is fire light, this is the light of the sun, this is the light of the moon, this is the light of the stars, this is light of the incense stick, this is light of the various types of either electric light or whatever other type of lights are there. That division is not there. Light is light. Whatever reveals an object is a light. But to bring them into one grand unification, this contemplation is proposed taking the help of the Vedic students' ability to join either ovals or this stick. He already knows how to join the ovals or letters or how to join the words. Now use the same technique. So in every joining, as I mentioned, these four factors are there. And those four factors are being said, the prior form, posterior form and that which helps these two come together and the resultant combination. These are the four. Thus, one should meditate upon light. And in the Upanishads, we get again and again, the sun is Brahman or Hiranyagarbha, the moon is Hiranyagarbha, the fire is Hiranyagarbha. Not only that, they give us food and he who digests this food in the form of Ishwanara, that is also Vaishwanara Agni. Everything, every light is nothing but that pure consciousness, emanation of that pure consciousness. When I understand something, that is also the result of the pure consciousness manifesting when we are ready. So this contemplation, how does it help? Study the mind by dwelling on a unifying principle of cosmic magnitude, namely light, which has much resemblance with the ultimate divine principle called Chaitanya, to which the Upanishad ultimately points. Then you are attending classes. I am taking the class as if I am the teacher. You are the students. And how did I learn from my teacher? And what am I doing? I am trying to explain to the best of my ability, taking these complex meanings into as simple a way as God has allowed me to do that. So applying this to the Gurukul or any college, any school, any university, this is called a contemplation on knowledge, obtainment of knowledge. The most important factor, of course, is Acharya. Antayvasi means he who lives with the Guru. Antaha means inside the house of the Guru. Vasi means to stay. The posterior form. And then what joins them together? That is, the teacher's teaching is that which brings the teacher and the student and unifies them forever. What is the resultant? The result is knowledge, which the teacher obtained now is conveyed to the student, which he is supposed to convey to future generations, thus getting rid of the Risharina, which I explained earlier. This contemplation is with regard to the knowledge. What now follows is the observation on learning. The teacher is the prior form, the pupil is the posterior form, learning is the junction, and the imparting of instruction is the means of joining. This is how one should meditate upon learning. So this as an example is taken because there is a very close relationship, at least in those days, between the teacher and the student. And according to the Vedic conception, they should live like an object and the shadow. I'm not sure this is a good example for deriving the full benefit of learning. What is this analogy? If there is an object, it will have a shadow. And the shadow and the object can never be separated. So the teacher and the taught can never be separated. So there is nothing closer to a teacher than an attentive student. And then the result will be true transmission of knowledge. So there is nothing greater or holier than knowledge, hence its propagation and the factors involved therein. These are reverent meditation or contemplation. Then with regard to what is called procreation. Atha Adhiprajam. So Mata Poorvaroopam Pitottararoopam Praja Sandih Prajananakum Sandhanam Iti Adhiprajam. So the prayer form is mother and the posterior form is father. And then they come together in an act of sexual union. This is called Sandhanam, the third factor. What is the result? Praja. The creation of the offspring or children is the result. And this is how we have to understand. What is the good? The good is that I cannot be born without my father and mother coming together. So also the whole universe is coming together. And that factor of motherliness, fatherliness and that sacred union. If we can look at the world in that way, then infinite sharing, caring, compassion will be the result. And this is with regard to the production or creation of what is called Santana Utpatti. But in Bhagavad Gita, in the 7th chapter, there is a beautiful verse. In the 7th chapter, 11th. Balam Balavatam Chaham Kama Raga Vivarjitam I am the strength among the strong. But the strength which is devoid of desire and attachment. But the next line, most important. Dharma Aviruddhaha Bhuteshu Kamahasmi Bharatarshava O Arjuna, I am Kama, I am the desire. What type of Kama? Dharma Aviruddhaha. When two beings, created creatures come together as male and female and that is not against Dharma, not raping, not forcibly doing something, what happens in Calcutta today. So, the sexual union with the motive of progeny, the divine attribute, and as such, sages have deemed it worthy of holy reflection. And this meditation helps us to attain oneness and sympathy and love for every creature, not only human being. Then, the last one is Adhyatma, with regard to the body. Atharahanuhu Poorvarupam Uttarahanuhu Uttararupam Vaksandhihi Jihvasandhanam Iti Adhyatma What follows is concerning the body. A lower jaw is the prior form, upper jaw is the posterior form, speech or the vocal organs are the junction, and the tongue is the means of union. Thus, one should meditate on the Self. What happens, even a small word making some type of sounds, immediately we can understand. There are people who can understand. It is its body. This is my body. It also experiences the same thing as my body. And therefore, there is no difference. This complete identity with every living creature and as well as non-living creature is the contemplation upon this body. These are called the great combinations. And as I said, there are two types of people. If there is a desire to enjoy this world, He who does Upasana as exposed through these five factors, what happens? If he is a worldly person, he will be united with Prajaya, beautiful children, wonderful wealth of animals, Brahma Varcha Sena. He will also slowly acquire the splendor that comes out through living a spiritual life because Upasana is related to spiritual life. And then, Annadhyena. That is, he will be enjoying this world with plenty of food of every type. And then, after passing away of this body, he will go to upper lokas. But if he does it with the desire to progress in spiritual life, then he will slowly purify his mind. This is what is called Ekagrata. That is Chitta Ekagrata. His concentration will develop. His mind becomes expanded. He becomes identified with everything in this universe. And slowly, he will come approach nearer to Brahman. And one day realizes, I am Brahman. This world is Brahman. There is no difference between me and Brahman and the world. Three in one, one in three. I will stop here. Om Jananim Shardam Devem Ramakrishnam Jagat Gurum Pada Padmetayoh Saritva Pranamami Muhur Moho Ho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna