Taittiriya Upanishad Lecture 17 on 11 September 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad which belongs to the Krishna Yajur Veda. And this Taittiriya Upanishad has three chapters. Seeksha Valli, Brahmananda Valli and Bhrigu Valli. And this first chapter called Seeksha Dhyaya has twelve sections also called Anuvakas. We have completed three sections and just started a fourth section in our last class. So what is the essence of the third Anuvaka? It starts first of all a prayer. For what? Both me and the teacher. We have to understand this is a prayer by the student. Why? Because the teacher is already supposed to be the enlightened soul, realized soul. He doesn't require prayers because he has reached the goal. And God had endowed him with the capacity to transmit that knowledge. But let nothing happen to the teacher at least so long as I am the student. So let me also be famous. Famous here means I am here to seek name and fame. No. Let me be well known. What a wonderful student he is. Like Swami Vekananda. Shri Ramakrishna certified him that another person in this world is not available comparable to his Narendra or Swami Vekananda. And it is not worldly affection. It is a right estimation. And then Sahanao Brahma Varchasam. Again it is a prayer on the part. May my teacher convey whatever knowledge he has got. But what it means is may I absorb what my teacher tells me and may I be glowing with spiritual splendor. How does spiritual splendor come? Only when he realizes and to the extent he realizes there is a transformation. Not only in his body and mind but in his environment also. And it is also said in the presence of a realized soul. Even to arch enemies they behave as if they are the greatest friends. A half repeated story goes like that. Shankaracharya wanted to establish his first Matha. He was looking for a place in South India. And then he happened to be near Sringeri. At that time, remember, there was no Matha. Suddenly his sight was drawn to a very peculiar sight. A female frog at midday was trying to give birth to its babies, eggs. And then a ferocious snake which is the born enemy of frogs, eater of frogs, it is shielding with its hood, this female frog. Then Shankara realized that is not because the snake had become a Brahma Gnani but it has been influenced in the presence of Shri Ramakrishna. Remember, when he went to witness the Hari Sabha in Calcutta, he climbed the Asana that is supposed to be occupied by Chaitanya Mahaprabhu. And everybody was so highly strung, nobody was able to even think about it. Only after he left, their minds came down. And then they started criticizing him. It is a wonderful story. But you should be able to recollect it. So then we have got Mahasagimithaha. That is a student at first is taught how to, just as a baby is taught, how to identify alphabets by giving an apple. Apple starts with the letter A and an apple is given. And then this is a representation of A. A bat is given a representation of B or a ball. Like that slowly, gradually. And then he just is able to read sentences, sometimes chapters, sometimes entire books in a very short time. So this student, Vedic student, remember, he has been given the training and in that training there is Sanskrit grammar, where letters and words are combined. And that combination, same process of the combination can now be utilized and in five subjects. What are they? Subjects, that is the world, and then there are so many, what is called mother and father, teacher and student, this world and the other world. Like that five topics have been taken, including this body, so that we are able to see the whole. There is an interrelatedness between everything. Nothing is completely separate. That view is called holistic view. And contemplation is always good. Contemplation requires intense concentration. It is not only concentrating, to be able to correlate every thought and merge them into a single thought, that is called concentration. So that is the process that has been taught in the third Anuvaka. And then they are called Iti Maha Samhita. These are the great combinations and use them to acquire a new type of sight, vision, so that we can see the whole world. And exactly the same thing has come, I will give you two instances in the Bhagavad Gita, in the tenth chapter, what is called Vibhuti Yoga. So the whole creation is my manifestation. But for contemplation, you take that which is the most prominent, the glory, greatness, as a musician, as a scientist, as an administrator, as an astronomer or astrologer, in any field, as a singer, as a writer, as a manager, as a clerk, as a lavatory cleaner. It doesn't matter. Greatness comes in everybody. Ramakrishna was such a great man. Whatever he does, he does it with the greatest result. I am just narrating you a small incident because these are all very practical things. One day, Swami Brahmanandaji wanted to test who among the monks present at Birun Math are adept in meditation. What did he do? He gave them potatoes for dressing. And then he said, after each one of you dress the potato, you bring that potato to me. And then he examined the potatoes and then he declared Swami Shuddhananda, he is perfect in concentration. So how did he do it? He looked at the potato. There is not one what is called nip. There is no unnecessary peeling of the skin. You know what we do is some outburst is there or some swelling is there in the potato. We cut the whole lot and we create a big valley inside that potato. So, so much potato is completely wasted. But Swami Shuddhananda, as if a perfect AI machine has done it. And then a person who could do it, he must be adept because it is not. Nobody should mistake. When I meditate, I am perfect. But when I sweep my room, I am lazy or not perfect. And that would be just the opposite. A concentrated person, whatever he does, he does it almost perfectly. Sri Ramakrishna was like that. So that is the Bhagavad Gita. Wherever you see some splendor, it is my manifestation. And wherever there is a great concentration, the result is soon bound to come. And these are the qualities the student is asking in the fourth section which we are going to enter. And then what would be the result? There are two types of people. Those who have desires, they get Sandhiyate, Prajaya, Pashubhihi, Annadhena, Swarghena, Lokhena. Higher Lokas of enjoyment, plenty of food and drink, plenty of wealth in the form of children, servants, students, disciples, plenty of animals. That means he becomes a prosperous person. But if he had a higher goal, Brahma Varchasena, that is, he will acquire that spiritual splendor. And as I said, only those who do not want the worldly results, they will obtain it. That is the essence of the third section. Slowly, the Rishi is leading us towards the higher and higher goals. Now we enter into the fourth section where we have already started it. The fourth section has three mantras but quite big mantras. What is the first mantra? In the first mantra we find, first of all, glorification of Omkara. This is called Nama Japa. Here we find two types of spiritual practices. One is called Japa. Another is called Homa. Japa is mental sadhana, purely through the repetition of God's name. In these days, what we call Rama Nama, Krishna Nama, Ramakrishna Nama, Sharada Nama, etc. But Homa means, that also we do on special days when there is a special festival, especially the birthdays of the holy trio, that is Ramakrishna, Holy Mother and Swamiji or special days like Kali Puja or Durga Puja. Homa will be there. That is called Homa. It is what is called remnants of the earlier Ignashala where fire is lit and then oblations are poured into it. How do we know? Because whenever we hear the word Swaha, that word Swaha has to be uttered only when something is poured into the fire. So that is how we know these two sadhanas are there. So in this first mantra, which is a quite big mantra, what do we see? First of all, glorification of Omkara. It is like Dhyana Mantra. When you have to meditate upon Narayana or Vinayaka or Ganesha, which only a few days back we have celebrated. So first of all, glorification of Omkara. Why? Because it is like if you want to enter into a powerful person's house, then first of all, you have to somehow please the watchman. Then only he will allow you. And it is like entering a house. Therefore, Omkara is the doorway for the realization of Brahman. Therefore, it is said that you are the best among the Vedic mantras, Chandas. And you bring Amrutatvam, that is realization of God, immortality, etc. So first we find glorification of Omkara. Then prayer. Prayer to whom? To this Omkara. But Omkara is none other than Brahman. Adverse and reverse of the same coin. What is the prayer in the form of Omkara? First of all, for Medha, that type of intelligence, so that I can understand, I can grasp, I can retain it, I can recall it, I can use it, and I can use it with the right attitude. These five capacities of Medha may I be endowed with, so that I may realize God. Then instruments are necessary. However great our ideal, but if our body and mind, body is weak, and that includes environment also, Sri Ramakrishna gives beautiful examples. Perhaps there are two children, sons, and the younger one is very spiritual, and he doesn't want any worldly things. Perhaps he is not married. Perhaps his elder brother is taking care of the parents, and sisters, and other people. So he is not burdened with responsibility, and he is free to pursue his spiritual practices, and to obtain such a birth. One has to do a lot of punya, where Bhagavad Gita says, Who is a yoga bhrishta, who has performed a lot of posterity, acquired a lot of punya, and not completed his spiritual journey. So in order to move forward from where he left off, before the body fell, he takes birth. Or he may not be able to progress because of some hidden or strong desires. And he will be born either in a wealthy family, but spiritual. Wealthy but spiritual family. Or if his desires, obstructions are very few, He will be born in a family where everybody is a devotee of God, highly spiritual. They want nothing excepting realization of God. So you see, here, prayer to Brahman, first give me that Medha, and then give me the instruments for the Medha, to put what he had learnt into practice. Practical Vedanta. So, prayer for healthy body and mind, and then prayer for the divine treasure of Sadhana. That is Sadhana Chaturstaya Sampatti. What is that? That is Viveka, Vairagya, Shamadhamadi Shatka Sampatti, and Mumukshutva. And then, to be an apt, fit, spiritual aspirant, so that he can listen, Shravana, he can contemplate, Manana, and he can transform his life, Nididhyasana. This is the essence of the first mantra. Essence of the second mantra. This is a prayer again, for wealth, and the ability to discharge the famous five Mahayagnas, called Panchamahayagna. Every earnest Hindu spiritual aspirant must be familiar with this Panchamahayagna. By very birth, we are indebted to five people. Our Rishis, who gave us this knowledge, our parents, Gods, other human beings, and everything else. We are indebted to the whole world. We are able to live happily because everybody contributes for our happiness. Therefore, we are indebted. So we have to get rid of these debts. That is the essence of Panchamahayagna. So I must have the wealth and the ability. So that I can discharge Panchamahayagnas. Some saints go even to the extent of saying the whole spiritual practice is nothing but discharging this Panchamahayagna so that the person will realize God. Because through this Panchamahayagna, all these bondages will be automatically destroyed. And we regain our own kingdom, Swarajya Siddhi. And then one of the Panchamahayagnas is what we have learned. We have to pass through. How do we get rid of Rishi Yagna? The people who gave us this knowledge, both secular and spiritual. How do we get rid of it? By freely giving this knowledge which we acquired, which benefited us, will benefit us, so that we will be able to propagate it to other people who do not have that knowledge. Every Swami is taking a class. It is not necessary for anybody to take class. But why do we do it? Because there are duties for a Sanyasi. One is called Adhyayana. Another is called Adhyapana. Ramakrishna used to say, if you are going for begging food, then the householders, somebody or other will give you. But you also have to give something. In what form? You pray for him. You do some Japa in the name of God for that person's welfare. Annadaata, that is the person who gives. So we are also indebted. And then tell something which you know. Just a few words. So this is called our discharging Rishi Yagna. This is the essence of the second mantra. Prayer for wealth. And why for wealth? Here is a person who says that I want to realize God. Then why for wealth? And the ability so that he can lead a worthy householder's life. And these details we will discuss when we enter into that mantra proper. And the third mantra. So it is a prayer. What is the prayer? May I be a worthy Grihastha. Hindu scriptures tell us how to be worthy Grihastha. And may I be very famous and rich. Again the same question comes. Okay. Where do you want to be famous? You claim to be a spiritual practitioner. No. Famous not by hook or crook. But he is an ideal householder. And why rich? So that he can support the Brahmacharians who are supposed to live on begging food. The Vanaprasthis looking after the parents. Old people, helpless people etc. And the Sannyasins who do not earn money. So these three Ashramas have to be supported by one Ashrama which is called Grihastha Ashrama. So that I may be a worthy Grihastha. And so how can I be a worthy Grihastha? Not only lead an ideal life but may God grant me riches, fame etc. Fame as what? An ideal Hindu. An ideal Christian. An ideal Muslim. An ideal Buddhist etc. And then another prayer. It is impossible for anybody to realize God by one's Purushakara. That is our effort. Self effort. So may I realize you. O Brahma Roopi Omkara may I merge in you and become one with you. And then may I pass whatever knowledge I have to worthy students, children, disciples, anybody who is worthy. So that propagate Brahma Vidya and carry on the Guru Shishya Sampradaya. So for that also and then prayer for wisdom and fortune. Prayer to Brahman in the form of Omkara for Medha so that I can realize God and for healthy body and mind for the divine treasure of Sadhana, Sampatthi and to be an Adhikari. That is the essence of the first mantra. So in our last class we did that. I just recollected the essence of it. So it is a glorification of Omkara. Omkara is the best what is called Vedic mantra in all the Vedas. It is called Rishabha. In Hindu terminology Rishabha means a leader. Rishabha means the best. So the best mantra and is Vishwaroopa of universal form. That also I have explained. In case you do not recollect what it simply means is within Omkara there are three syllables A, O and Ma and every object in this world has a particular name and every name has to be uttered to convey the knowledge. Therefore it has to be sounded and all sounds are included in this sound box of human or animal especially the human and this Akara, Ukara, Makara that has the capability to pronounce any word in the dictionary and especially Sanskrit alphabet. Once you know Sanskrit you can pronounce any language much easier than many other languages. For example, English language has only 26 alphabets. Very difficult for them to pronounce. And if you go to Japanese so they can never pronounce La. They will always put Rakara. Of course in Sanskrit there is a shloka Pralayao Abhedaha. There is absolutely no difference between Ra and La. But that is not their fault. That is how they hear. That is how they practice. But what I am telling if you know Sanskrit you know the crystal clear difference between Ra and La. So that is why Ukara is called a universal form. Every object in this world has a form. Every form has a name. Every name has to be uttered in a particular way and that pronouncing through sounds is possible through this Ukara because the whole sound box is nothing but A, U and Ma. That is called Vishnu. And then the Vedic Rishis, Chandobhyaha means Vedas. They have been churned by Brahma himself. And then Amrutat Sambabhuvah. So I narrated this story. So all the three Vedas are there and each Veda has been milked of its essence and that becomes the first eight letters of Gayatri Mantra. Like that three into eight 24 letters Gayatri, Chandas Gayatri Mantra. Again each of these sentences Tatsavataru Varenyam representing Rig Veda. Representing Yajur Veda. Representing Sama Veda. They have been taken their essence and they have become and then they have been in their turn have been milked so that A, U M comes and the combination of A plus U plus M is called Ukara. So that is why he is the best and that is enough to represent because Brahman means everything. Everything can be pronounced by Ukara. So Ukara contains everything in this world. Everything in this world came from Brahman. Ukara itself came from Brahman. How? Because Vedas are called Brahma. Another name for Veda is called Brahma. Brahmachari means one who is devoted to the intense study of Vedas. That is the meaning of staying in a Guru's house, Gurukula Vasa. And then this word Chanda means that which covers protects us from everything in this world. So Chanda means that which saves us that which brings us highest happiness and that which protects us from everything. These three meanings are given to this world. Chanda or Mantra Mananat Trayate Gayantam Trayate Gayatri etc. So these are the sentences glorification we have seen. Then we proceed to the next part of the first mantra of the fourth section of the first chapter called Sikshat Dhyayaha of the Upanishad. I hope you remember Taittiriya Upanishad. So it is not difficult to understand Saha Indraha Ma Indraha So Me Indra has to be split as Ma Indraha Indraha here means Brahman himself. Not Pauranik Indraha but the best among the Vedic Mantras. Indra means he who is the bestest among everything that is called Indra. Saha means that. That means what? The Omkara which has been glorified that Omkara who is the best manifestation of Brahman. Ma means Mam Me Medhaya Sprunothu Sprunothu means endow Endow with what? Medha What Medha? The ability to understand the real purport of scriptures of the Upanishads of the Gita, of the Gospel, of the Bible of the Koran etc. Look, you just open your eyes and see how people not only they do not understand there are two types of people who study the Koran also every other scripture. First of all, there are people who understand nothing and at least they will not do any harm. They are very good though we don't understand they accept it but they will not create any problem. But there are other people who take the mantle of trying to pass up as scholars as religious leaders and then go on misinterpreting the teachings of Koran and then teachings of God. Misinterpret God, misinterpret the Prophet Muhammad and do everything in their name which brings the greatest evil in this world. So that is why many people turn against religion itself because as Swami Vivekananda had said in the name of religion tremendous good has been done but in the name of religion rivers of blood also have flown and even now it is flowing if you open your eyes and look around what is happening right now. So here is a prayer what is the prayer? May without your grace because nobody understands God excepting God therefore may I be endowed by your grace that's why Sri Ramakrishna used to touch people or write something on the tongue by his clever way of touching people never understood why he was touching. He used to remove the obstacles and bring right understanding that is for people who are having many good samskaras but a few obstacles through his grace very cleverly he will sit by their side touch them as if he is showing his affection but at the same time he is unbeknown to them removing all their spiritual obstructions and endowing them with this medha to understand and that is the grace of God. So amrutasya, here amruta means brahma jnana what is amruta? That which makes us by drinking which by obtaining which we become immortal and for that purpose the very first step is that right understanding and then that is right knowledge and then retain that knowledge because if we lose then we will not progress then we must be able to recall it recollect it at every occasion especially under trying circumstances and then we should be able to use it every time we face a situation not only we should recollect this is what Sri Ramakrishna told for example this is what Bhagwan Krishna had told but we should also be able to apply it practically this is what he told us what to do what not to do like live for example like a maid servant something happens in the family then I should not react like a ignorant fool and go on weeping and wailing or getting angry and destroying everybody and then Sri Ramakrishna himself was an example once he was asked to get out by a servant and then what did he feel he did not feel anything he just had a towel on his shoulders and he walked off as if that nothing had happened he is taking a walk then when he was recalled back by the owner he came back and he did not keep a grudge oh you asked me to go out and again you are asking me to come back I am very what is called angry with you I will not accept your invitation to come back this is what happens to us but he practiced it but his disciples what happened to him one of his children died everybody was weeping at that time a Swami visited him and cheerfully had entertained him when the Sadhu asked what is that wailing and weeping he said oh in every household so many problems come and go you don't bother please talk something about Sri Ramakrishna I want to hear later on the Sadhu came to know that one of the children had passed away that was his attitude all because he absorbed the teachings of Sri Ramakrishna and put them into practice same thing happened to Holy Mother if you recollect because whenever we are studying the scriptures we should be able to connect to them with the real events that had happened in the lives of great saints Holy Mother had inordinate attachment to Radhu that is how she appeared to be and then everybody thought that she cannot live without Radhu but when the time came she simply as if a fly is stinging on her body she said I cannot tolerate anymore my mind doesn't want to think about this person ask the person to go back to Chairambati and stay there I made arrangement I withdraw my mind from that person and so many incidents are there just telling because those thoughts came to my mind so what is the purpose of this Medha or this special type of intellect so that Amrutasya Deva Deva means here addressing Omkara, O Deva O Divine Lord O Brahman Amrutasya Dharane Bhuyasam, may I become worthy of holding the Amrut Amrutasya means Brahma Vidya Amruta means Atma Vidya Amruta means Brahma Jnanam Dharanaha, may I not only understand but realize Brahman may I be capable of becoming realizing Brahman, give me that capacity because you see Ram Krishna out of his infinite grace touched so many people may your consciousness be awakened you reflect back upon it, how many people were able to manage to keep that knowledge that was a past incident at that time my mind rose highly and then whatever goes up comes down, nothing happened so this is a prayer this is the only prayer but if I want to be capable of holding that Amruta, Amruta here means Brahma Jnanam then instruments are also very necessary for every skillful production of any particular object we require the suitable instruments and what are the instruments Sareeramme Vicharshanam what is Vicharshanam may be absolutely fit Sareeramme Vicharshanam Sareeramme means body, me means my body, my Vicharshanam means absolutely fit, not fit for other things but fit for Brahma Jnanam, you see among human beings there are so many bodies and every body is absolutely different Sareeramme Krishna was an expert in studying the physiognomy physiognomy means looking at the eyes looking at the nose looking at the formation of the body, the chest the hands, etc he used to infer the character and his vision will never prove him to be wrong why? because our body is the outcome of our thoughts Swami Sharda Anandaji used to tell this there is an ancient story for that just for the sake of illustration there was a kingdom and there are other cities far away from the capital and one of the cities from the capital frequently the king had to go so he got constructed or somebody made two roads and one road, both roads same distance, same time it will take, one road is both sides of the road planted full of these neem trees and on the other road, second road it is crowded over by pure very nice mangoes and then once it is said the king wanted to test what is the difference, actually it was constructed by a wise minister, prime minister so the king asked what is the difference then the minister wanted to prove to him what difference is there he said don't worry these both roads will take you only one week, so you go to that famous city first through the road which is covering up with mango branches leaves are shady so the king walked he was breathing the breath of the mango trees and perhaps he was also eating mangoes by the time he reached the other place he became quite sick and it took him a little bit even to gain the strength to come back, then he thought let me go back, but this time he took the other road which is planted full of neem trees, very bitter so by the time he started, 2-3 days he got back his health he was feeling so much of energy which he never had before, what made all this difference, because those neem trees are extraordinarily good in restoring health, so many medicines are prepared, that's why in Bengal, it's a great custom at some change of seasons they make what is called neem baigun that is brinjal with neem leaves etc or many other vegetables also so this bitter things are quite healthy things also, so what I am trying let this everybody that is the body, sharira of everybody is not the same a weak person, a strong person a bhima, an arjuna yudhishthira three completely separate bodies but for the sake of obtaining brahma vidya a particular body is necessary spiritualized body which is full of sattva guna sampanna which doesn't require tasty food, what is called spicy food etc but at the same time quite enjoyable, sattvika food and then very little good digestion and everything so that is what is being let by your grace let me obtain a human body which is absolutely fit for the purpose what purpose? may I obtain that brahma jnana and remember brahma vid brahma eva bhavati then what is the next prayer may madhumatthama may my tongue become sweetest, what does it mean sweetest, there are two functions of this organ called tongue one is the function of what is called jnana indriya that is you talk about it without tongue you will not be able to talk, that is called jnana indriya, you can talk but another is called jnana indriya, that is taste the ability to taste so here it means both, that is may I have control over my tongue and that is the sweetest because that is the foundation for good health also then what is called jnana indriya, that is what in the bhagavad gita I think in the 18th chapter you get that when we are uttering words, it is only through the tongue with the help of even the pronunciation of omkara, pronunciation of the Sanskrit words the ability to speak crystal clearly so that this AI can translate properly, that is very important and that is why so much of foundation is given in the second chapter itself siksham yakhya syamaha so what does it mean so the words this is called tapasya of the words vagmayaha tapasya, what is that anudvegakaram vaakyam satyam priyam itanchayat, four conditions anudvegakaram that is to say when we talk the other person should calm down, quiet down become very happy person not become hesitated if some gunda threatens I am coming to you I want to finish you off such kind of words, I am going to deprive you, I am going to kill your children etc etc anudvegakaram, udvega means that which creates tremendous agitation satyam, it must be absolute truth and then priyam even the truth which will do only which will benefit, not bring about heart attack so even if it is truth there are ways of conveying it and that is called in a most agreeable manner priyam and then hitam, that which benefits the person by telling so here there is something the scriptures tell us the scriptures prescribe one should always speak truth but at the same time the scriptures also tell us that absolute truth which will not benefit a person should not be spoken, on the contrary they clearly indicate even if you have to tell an untruth but which will benefit the person go for it I told you the story of some hunters encountering a rishi asking him which side the deer which we are hunting, the left please recollect it may my tongue become and utter always what is what is called non- agitating, that which is true, that which is beneficial and in a most loving and agreeable manner may my tongue never do the opposite do always express these four spiritual qualities then means that is through both my ears means plenty may I hear about God and nothing else excepting God, that which will fill my body my mind my imaginations my thoughts, so may I go on hearing all the time until I realize God this is called Nama Japa may I hear God's name may I utter God's name may I think about God may I only imagine about God everything is only centered around God Karna Abhyam Bhoori Bhoori means absolutely plenty there is no limitation there until I reach my goal Vishnu one, then again prayer you are like this cupboard which keeps Brahma, that means you are the gateway, you are the doorway you are the protector you are always open so you wherever you are there is Brahma, so through you may I enter and become one with Brahma, then I am uttering Omkara, but why am I not able to experience the result, which is the moment I think about Omkara, I should be able to know about Brahman no I am not able to do it because Medhaya Pihitaha that is the Brahman or this Omkara or my understanding of Omkara is completely covered up with Medha, remember the fun earlier in this very first mantra itself may I be Omkara O Deva, endow me with Medha and here Medhaya that is through that Medha, Pihitaha completely covered, you are covered with Medha and Shankaracharya comes to our aid, what does he say earlier Medha is that which uncovers the veil and this Medha what does it mean, Maya what does it mean worldly knowledge, what does worldly knowledge mean, world is real, God is unreal this is the kind of Medha that we all are having from birth to death right now, you don't need to go and search, you don't need to pray to God may I be, endow with this kind of Medha we are already up to our necks in that pond of this Ajnanam Medhaya Pihitaha that is wrong knowledge is covering I am not able to understand your true glory but you out of your grace remove this worldly knowledge and cover me up with that right knowledge and only with your grace by your grace can I obtain and no other way Shrutam may Gopaya, Gopaya means is protect may Shrutam, whatever I have heard of Sri Ram Krishna's teachings and at every situation, at every moment may I remember his teachings may they come so that I can apply them, is what is called practical Vedanta may your grace descend upon me, so please see that I will never misbehave, I will always behave according to the Vidhi and Nishedha that is injunction and prohibition of the scriptures this is the essence of the first mantra in the first mantra in this fourth section, now I will stop here, if there are any questions of course I will be very happy to answer Om May Sri Ram Krishna, Holy Mother and Swami Vivekananda bless us all with Bhakti Jai Ram Krishna