Taittiriya Upanishad Lecture 39 on 12 February 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMIMUHURUMUHUHUH OM SHANNOMITRASHYAM VARUNAH SHANNO BHAVATVARIYAMAH SHANNAYINDRO BRIHASPATHE SHANNO VISHNU RUKRAMAHA NAMO BRAMHANE NAMASTE VAYO TVAMEVA PRATYAKSHAM BRAMHA SE TVAMEVA PRATYAKSHAM BRAMHA VADISHYAMI RITAM VADISHYAMI SATYAM VADISHYAMI TANMAM AVATO TAD VAKTARAM AVATO AVATO MAM AVATO VAKTARAM OM SHANTI SHANTI SHANTI HARI OM May Mitra be blissful to us. May Varuna be blissful to us. May Aryama be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu of long strides be blissful to us. Salutations to Brahman. Salutations to you. O Vayu, you indeed are the visible Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May Brahman protect me. May Brahman protect the teacher. May Brahman protect me. May Brahman protect the teacher. OM PEACE PEACE PEACE BE UNTO ALL In our last class, we were studying the eleventh nuvaka of the Taittiriya Upanishad, which is beautifully, aptly called Shishya Anushasanam. Shasana, the word Shasana means commandment. Do this, Kartaviya. And the Guru is not giving an option, but the option is you can break the Guru's words and that will definitely land the disciple in trouble. And since we claim to be the disciples, followers of Sri Ramakrishna, taking initiation from any of the Swamis is equivalent to taking initiation from Sri Ramakrishna Himself. And here the commandments of which many of you are aware, especially the five commandments of Sri Ramakrishna, five commandments of the Holy Mother. Simply claiming that I am a follower of Sri Ramakrishna or Holy Mother or many people take in vain the name of Swami Vivekananda. That will not do. Are you following? Not quoting, not giving talks, but following. And this is called Anushasana, means it must be followed. The greatest example, many times I have quoted and will do so in future, when Latu Maharaj was on his last state of health, then he wanted to sit and meditate. We know, everybody knew that he was a realized soul. So they did not agree only because of keeping his welfare in view. Maharaj, you don't need to sit down and meditate. In fact, the fact was when Latu Maharaj was scolded by Sri Ramakrishna, he struggled very hard to overcome sleep. And what is the proof? That he used to lie down, covered fully in a blanket, even in midsummer and he used to meditate. Just to try, think of lying down, see what happens. So he was like what you call Arjuna, who was called Gudakesha, was a conqueror of sleep, like Lakshmana. For nearly 13 years, he never slept, it is said. Only such a person who never slept for 12 years can kill Meghanath. So like that, there is a story in the Ramayana. So Latu Maharaj wanted to sit. He could easily meditate while sitting, while lying, while walking, doing anything. In fact, I would say, where is the need for them to meditate? Because meditation is for those who have not seen God. And if somebody had seen God, he is seeing God all the time. Seeing God, if any person says, I have seen God, it means he is seeing God. There is no past, present and future in the vision of God. So a Sakshi, the sun now resets, but we may not see. We use conventionally, the sun has set, the sun has risen. From the viewpoint of the sun, there is no rising, there is no setting at all. From the vision of a Jeevan Mukta, what he knows, there is no Jagrat, Swapna, Sushupti. He only knows, I am Brahman. He doesn't see Brahman. He knows, I am Brahman. There is no second object to see, to hear. So, Latu Maharaj was such a soul. And today is the Janma Tethi of Swami Advaitanandaji Maharaj. Some of you must have got the WhatsApp message. Now, what is the point? There was no need. But then he wanted to sit and he was very insistent upon it. Why? Because Shri Ram Krishna said, my boy, at certain times, you will have to sit and meditate. Simply He said, before realization, you sit. Because if you lean against or lie down, then we know the inevitable consequence. Therefore, He must have instructed. But Latu Maharaj took it literally. And that is a prime example of Sushya Anushasanam. How a Sushya should behave once the Guru gives commandment. And there is a beautiful story. We have to remember these things. There is another beautiful, what is called Ashtavakra Gita. Like that, there was a king. And he heard that in one word, Guru can give realization, Brahma Jnana. So, he went on asking all the scholars. So, you give me in one word. Everybody replied without second thought, that is possible only for God Himself or some authorized souls. We cannot do that because we are ourselves as much bound as you. Then he said, nobody should claim you are a knower of scriptures. If you know, then you should be able to do that. Otherwise, I will imprison you. Like that. So, he went on torturing people. And then one day, they saw his Ashtavakra. And then he came there. Immediately, everybody recognized. He is a great Rishi, great Muni. And the king called him and said, if you are really a Muni, you must be able to give me in one sentence, in one second, Brahma Jnana. Ashtavakra smiled and said, of course, I am capable of giving. Right now, I will give you. But do you know, King, that you have to be a disciple. Then only the Guru can give. You did not accept me as your disciple. Yes, I am accepting you as your disciple. But simply saying will not do. Whatever I command you, you will have to do. Yes, I am ready. And the king was absolutely sincere and truthful about it. So, Ashtavakra said, now you climb this horse. So, the king put one foot in that saddle. And then he lifted the other leg about to put it on the other side of the horse. And before he could do, his outstretched leg stopped. Immediately, the king had to stop because he was absolutely sincere about it. And then Ashtavakra said, you be like that, I am coming back. After three days, he came back. And how uncomfortable it would be, you will have to imagine if you can. And after three days, Ashtavakra said, all right, now you put the leg on the other side of the horse. And then only the king did it. And he proved an Adhikari, that is Sadhana, Chatursthaya, Sampanna, Adhikari, Sasyaha. And then the Guru said, Tattvam Asi. Tawa to that. With that kind of mindset, which is absolutely in obedience to the Guru's words. No doubt, instantaneously, he gave realization just by those words. So we may read these things, but we have to slowly practice them. That's what Sri Ramakrishna used to tell. Suppose a person comes to know there is a treasure. And then definitely, first he must have faith, yes, there is. And then he should take the trouble. He should take a digging rod and then go on digging. At last, then the edge of the rod touches the top of the box with a metallic sound. And then he becomes more and more convinced. Then he digs everything, brings out the box and then unlocks it. Then only he will get the treasure. So many examples Ramakrishna had given. So Sishya Anushasana means what? He is the person, the Guru is a person. He will not request casually, but he gives commandments. How could he give commandments? Because he himself became a Sishya earlier to his own Guru. And he did exactly what his Guru commanded him. And if you ask Guru's Guru, then he will say, my Guru commanded me and I did it. This is called Guru Parampara. So that is why it is called Vedam Anucha Acharyo Antevasinam Anushasthi Vedam Anucha. Having taught Veda, here we are going to get beautiful definitions. Who is an Acharya also? So Vedam Anucha means thoroughly. There are two types of teaching. First of all, we have seen in this very Manushyath, Siksha. That is how to pronounce properly in the Dhriti Anuvaka. Second section of this very first chapter we have not completed. So the Guru teaches how to read properly, how to pronounce properly. Then he also teaches certain higher levels of Upasanas called Samhita Upasana etc. Then certain prayers. That may have become popular among other people. Then may Brahman. So Brahman, please bestow your grace. Exactly like the Gayatri Mantra. Please grant me that capacity to understand these supernatural truths. And then after that prayer, I have to do certain things. So that is the first part is how to read or pronounce or talk about it properly. And the second is what are the main meanings. That also the teacher would explain. If you do this, you will get this benefit. That is the first part of what is called teaching of the Veda. But the pupils do not waste their time only learning about Vedas. Most of them, they come back, they get married. And to get married means they have to take the burden of producing wealth etc. to maintain the family and the Acharas. Panchamaha Yagna and regular Agnihotram etc. Remember, Grihastha Ashrama has to maintain both the three other Ashramas. Brahmachari Ashrama, Vanaprastha Ashrama and Sanyasa Ashrama. Grihastha Ashrama is the only Ashrama where they are advised, we will get it in this very eleventh section, that earn wealth. But as I said, two conditions. This earning should be done through Dharmic means. Second, that it doesn't mean 24 hours person has to devote himself. But be intelligent. Because if intelligence is there, in less time one can be more successful. When intelligence is lacking, you will be like a donkey. Probably many many hours a person has to work. And I am sorry to say, in this modern world, even in India also, working 14 hours, sometimes 16 hours has become a norm. And they are much worse than donkeys. Because donkeys, at least so far as I know, they do not work only from sunrise to sunset, but not afterwards. Why? Because the owner of the donkey also has to work like a donkey. If he has to use that donkey, 24 hours he should be behind it. So for his own sake, he will say, I will give you food, tie you up and whole night you can take rest. I can also take rest. This is the common sense. So second condition is, as I mentioned earlier, each individual has three parts, that is himself, family and society. So every part must be given its due. That is very important for us to understand. So who is this person, who is giving this Anushasana, commandments? He is called Acharya. And what is the definition of an Acharya? Here is a beautiful definition, Aachinothicha Shastrani. Of course, an Acharya is one who teaches what he himself understood absolutely correctly by following all these things. What is he going to tell? He is never going to tell anything that he himself never practiced. Sri Ramakrishna used to say, I never teach anything which I myself have not practiced. Whatever I practiced and obtained results, that only I will tell you because I know what I am talking about. So Aachinothicha Shastrani teaches correctly. Aacharya Sthapayatyapi, not only teaching, says you should get up early in the morning. He says that the disciples get up in the morning. Then Pratakrityas, they have to finish their ablutions, taking bath, certain things were there, finish all of them. Very beautiful descriptions we find in the scriptures. So that is why when Tirupati Venkateshwara, Prathasmarana, So Kausalya Supraja Rama. So Vishwamitra was addressing when he was taking Rama and Lakshmana. It is already the dawn is breaking. So therefore, what is he telling? So you get up my children and finish your Pratakrityas. And he sees to that they do it and they also have done. So same thing, whatever Aacharya does, he will see that if his disciples are there, they also are made to follow himself. He himself does it. Not that at one time I did it. I got my PhD. Now I don't need to do it. Swayam Aacharate Asmath. And he himself lives a life. He is teaching to others and insists. Therefore such a person alone is entitled to be called an Aacharya. So Shri Ramakrishna, he used to sleep very little. And unfortunately for others, he also will not allow anybody. He never allowed Holy Mother to sleep. He allowed her to work late at night. But he never allowed her to sleep late in the morning. Otherwise he would throw water until their beds get wet and they have no option but to get up. So he who practices Aacharate Asmath. Asmath Aacharya, such a person is called an authorised Aacharya. He will never do anything. So what is happening? That this is what he is telling. We will read the first part. I have already given a long introduction in my previous classes actually. Vedam Anutya. Having taught the Vedas, both how to pronounce and the deeper meaning plus some trade. If it is Kshatriya, they will teach how to be experts in different types of warfare. Either discharging the arrows or fighting with Gada etc. So then if it is Vaishya, they are also very intelligent people. No Rishi is a dull person. Oh, I know only this much. They are like Jagadgurus. They know so many things. Dronacharya knew archery etc. Not only that, he also knows Gada Yuddha. A little bit of everything he knows. So teaching a method of livelihood, a means of livelihood is the third. First, how to pronounce. Second, what is the meaning of those things. Of course, superficial meanings at least. That is the first part. And then the second part is teaching something. So the disciples can return home. Most of them will become Grahastas. And then they will have to earn money. And what to do? How to live? That is the subject matter of this eleventh section. Then Anushasthi. Shasthi. Firmly, lovingly, he commands them. Sathyaan Sathyaat Na Pramaditaviyam Dharmaat Na Pramaditaviyam Kushalaat Na Pramaditaviyam Bhootyai Na Pramaditaviyam Swadhyaya Pravachanabhyam Na Pramaditaviyam See, this is being repeated. Swadhyaya. Most of the things are repeated in this very Anuvaka. Now, just a simple English translation. Having taught the Vedas, the teacher thus instructs the pupil. When? Either in between the teaching or especially. It is called Convocation Address. And this Convocation Address is the most Dharmic address. Entire Dharma Shastra was squeezed as it were. And we will see what is this Dharma very soon. So speak the truth. Practice Dharma. Do not neglect the study of the Vedas. Having brought to the teacher the gifts that are his due, then enter the householder's life and see that the line of progeny is not cut off. Do not swear from the truth. Do not swear from Dharma. Do not neglect personal welfare. Do not neglect prosperity. Do not neglect the study and teaching of the Vedas. We will now discuss a little bit more details. But however number of times we discuss, these are so marvellous that they have to sink into our very deep unconsciousness. So, just you remember. Achine Uthucha Shastrani who is an Acharya. He who teaches what he understands this is the truth and what is more important. And then he sees that the disciples are also established in what is called Achara. Achara means putting into practice what they learn theoretically. Swayam Acharate Smat. And he himself never neglects. So long as he is capable, he will be doing everything that he was teaching. Otherwise, we have at one time practiced it. We use it to do it. So my children, you also have to do it. Children will never listen to it. Continuously they have to do it. Smat Acharya Uthuchate. So such a person becomes what Sri Ramakrishna used to call an authorised person. What is the first commandment? Satyam Vadha. Speak the truth. And many times we also discussed it. So sometimes it is necessary to speak untruth to make the truth extremely beneficial for the welfare of anybody. Recall this story. Some people wanted to hunt and kill a deer and a Rishi misguided them deliberately. I have seen that. You go this way. And the explanation is that three people have been saved from future hell. If he himself had spoken the truth, then he would have participated in the sin of their killing. Then the deer will be killed and the other people also will get sin. Now the deer is saved. The people were saved from sinful action. And he himself also was saved. Satyam Bruyath Nabruyath Priyam Apriyam One should not speak. One should speak only what is Priyam. Nabruyath Apriyam Priyam means what? That which is sweet to hear. That which inflates the ego of the hearer. No. Priyam means what is beneficial. Like Holy Mother used to cajole Sairam Krishna like a child. Only a small bit of milk etc. And she might have been practicing many other things which we do not know. It is not recorded there. This is not the only incident. That is called Satyam. Whatever benefits oneself and the whole world. By definition, that is called Satyam. Or even to put it in another way, whatever leads a person to Truth or to God or to Brahman. Remember Satyam Jnanam Anantam Brahma. Whatever leads to that Satyam, that alone is Satyam. Speaking is only a very minor part of it. Truth, how do we know? How do we know? Only a person who observes this kind of Truth. What is this? In the Bhagavad Gita also it is said. So one should speak but it should not hesitate the other person. And it should not create any type of negativity in the other person. And it should be spoken in a very soothing, sweet manner also. Like a mother, how she feeds the baby. That alone is called what is called the Vaak Tapasya. So this is there beautifully. Satyam Vada. Speak the Truth. That which benefits. That which takes one and others also towards God. That is the definition of Satyam. And then through service, worship, selflessness. So all these things should be there. Now we know that in the Gospel of Sri Ramakrishna or even if you read a smaller condensation, the sayings of Sri Ramakrishna, we get something wonderful. First of all, we know only Kshudira. What type of parents he had and how they behaved. Practically there is no details at all. We know their names but beyond that we don't know anything. But we know Kshudira was an embodiment of truthfulness. That's why Sri Ramakrishna used to say, My father was like a Rishi. When he used to go to take bath in the pond, the villagers, they spontaneously used to stand up to show their respects for him. Because they know what he was. Not only he was truthful but he was unselfish and he would love everybody. All these good qualities. Loving others, being unselfish, always joyful and peaceful and whatever is beneficial, that is all he would do. And who would not love such a person? So that is the Kshudira. And then his son. I would say all his children. They must have imbibed the same quality. Ram Kumar, Rameshwar, Katyayani, Sarvamangala, of course Sri Ramakrishna. He was an embodiment of truth. We will come to that. Sri Ramakrishna is talking in the Gospel of Sri Ramakrishna. This is a commentary on Satyam Vada. Sri Ramakrishna is telling, Through service, worship, selflessness does Rama's blessed vision come. And then all these constitute part of what is called Satyam, not merely speech. And then Sri Ramakrishna continues, Even those engaged in worldly activities such as office, work or business should hold on to truth. Truthfulness alone is the spiritual discipline in this Kali Yuga. It is said that truthfulness alone constitutes the spiritual discipline of the Kali Yuga. If a man clings tenaciously to truth, he ultimately realizes God. Without this regard for truth, one gradually loses everything. If by chance I say that I will go to the pine grove, I must go there even if there is no further need for it. Lest I lose my attachment to truth. A funny incident happened. Ramakrishna was invited to somebody's house. He was quite hungry and for whatever reason, Luchis, a kind of poories are being served. And from his mouth came the words that I will not eat any more luchi. And then he said the words came out of my mouth. I have no option but I will have to put it in. So as a result, I remained hungry even after the sumptuous feast was served also. So many instances are there. And then he is telling that if by chance I say that I will go to the pine grove, means answering calls of nature, I must go there even if there is no need for it. Lest I lose my attachment to truth. And then a most marvellous thing had come. I am emphasizing this one. After my vision of the Divine Mother, I prayed to Her taking a flower in my hands. Mother, here is Thy knowledge and here is Thy ignorance. Take them both and give me only pure love. Here is Thy holiness and here is Thy unholiness. Take them both, Mother, and give me pure love. Here is Thy good and here is Thy evil. Take them both, Mother, and give me pure love. Here is Thy righteousness and here is Thy unrighteousness. Take them both, Mother, and give me pure love. Sri Ramakrishna, having said this, he is further commenting. I mentioned all these. But I could not say, Mother, here is Thy truth and here is Thy falsehood. Take them both. I gave up everything at Her feet but could not bring myself to give up truth. What a beautiful description! Because suppose He had said, here is Thy truth and here is Thy untruth. What happens? He is free from observing truthfulness because He has given up. Then His very prayer would be a complete falsehood. That will happen. That means I am giving you Dharma, Dharma, good and evil. So He should stick to it if He is truthful. If He is not truthful, then He can break all of them. I don't need to give. Because He said, I have not given up truth and untruth as well. I can give up untruth but I can never give up truth. Everything has an opposite side. Dharma, Adharma, Shubha, Ashubha, Punya, Papa. But truthfulness also has got opposite. So you can give up only the untruthfulness, not the truthfulness. Because that is the very basis of this prayer. And then a devotee was remarking, Mr. X means somebody tells lies and the master. Truthfulness in speech is the Tapasya of the Kali Yuga. It is difficult to practice other austerities in this age. By adhering to truth, one attains to God. And then Shri Ram Krishna is quoting from Tulasidas. Tulasidas said, truthfulness, obedience to God, and the regarding of other people's wives as one's own mother are the greatest virtues. If one does not realize Rama by practicing them, then Tulasi stands out a liar. So let us also remember some of the memorable stories from the Puranas. And if necessary, please go through them once more. Satya Harishchandra. He was Harishchandra. But why was he called Satya? Because he was prepared for the sake of truth, that even to sell himself, then Sivichakravarti. He promised to a kite, that in order to save a small pigeon, it has taken refuge in me. So I want food. The kite demanded, that is my natural food. All right, I will give you food. And what is called the surprise of the surprises, Sivichakravarti sat and he put the pigeon in the other place, equivalent to the pigeon, he went on cutting his own body, even though a huge pile of his own body, but the pigeon was weighing only very heavily. That was a test for Sivichakravarti. And he was very famous for that. And then we know in the Mahabharata, Yudhishthira himself was a very truthful person, excepting in the Kurukshetra war, he told half-lies to his Guru, Ashwathamohataha Kunjaraha, an elephant named Ashwathama, it is killed. But when he said, Ashwathamohataha, loud enough for his Guru to hear, but when it came to the word elephant, he whispered, the Guru only heard, Ashwathama is my son, he killed. Without him, I will not be able to survive. So much attachment of Dronacharya to his egotism, to his family, to his children, and to his prestige, whole life he fought only to keep his prestige intact. That's why he refused even Ekalavya. These are some of the stories we have to remember from the Mahabharata. So what about, just now I mentioned Kshudiram, not Kshudiram, again and again I am telling, the moment a landlord asked him to bear false witness, Kshudiram knew that I will not be able to speak on truth, but the result will be, I will not be allowed to stay in this village any longer. That very moment, before he answered no, he knew, my days at this dairy village has come to an end. But he would not hesitate. For me, Rama is the truthfulness. I will never break my promise. And then that is what had happened. And that's why God himself was born in his family. So let us recollect these marvellous stories, so that slowly, slowly we also get the inspiration. So Satyam means, ultimate meaning of Satyam is Brahman. So Satyam Vada means what? Simply say that Aham Brahmasmi. That is the truth. Aham Dehahasmi. I am the body. Aham Sarva Indriyasasmi. Aham Manahasmi. Aham Sukham, Asukham, Shanti, Ashanti, Dharma, Adharma. All these are the resultants of identification with our body-mind complex. No, that is not. That is Anatma. And Atma can never be Anatma. That is a wonderful thing. So what is the definition of Satyam? So Shankaracharya gives, that which can never deviate from its own nature, that is called Satyam or Veda Ritam. So that which deviates, what are we saying? I am so and so. Body-mind complex. No. What does this? What does the scriptures, the Vedas, the Upanishads say? The what? That you are not. Oh Arjuna, you are not this body-mind complex. So in the 13th chapter very clearly, Kshetragna Chapimam Sarva Kshetreshu Bharata He who knows that there is one Kshetragna, only one in this whole universe. Everything else is an object, not subject. Everything else is that is experienceable. It is called object. But I am the Kshetragna. Only one. How many Kshetragnas? Only one. And he who understands Kshetra, Kshetragnayor, he, this Veda, Gnana Chakshusha, he, Param Prapyate, he attains to the highest. This is called Satyam. And we are always unconsciously struggling to become Satyam. How? Asato Mahasadgamaya Let me not be untruth. Let me be truth. Here we interpret the Sat as Satyam. Satyam, Gnanam, Anantam. And that is the meaning of the crux of these three prayers. Then Tamasoma Jyotih Gamaya So let me always travel from darkness to light. They are opposed. So that is called Gnanam. Let me travel from Agnanam to Gnanam. Then ultimately what is my nature? Anantam. Anantam is called in Chandogya Upanishad, Bhumasukham. It is called in other Upanishads, Pramanandam. Pramanandam, Paramasukham, Kevalam, Gnanamurtim, Dvandvatitam, Gaganasadrusham, Tattvamasyadilaksham, Ekam, Nityam, Imalamachalam. Beautiful description of the meditation on the Guru. And that is what Sri Ramakrishna is. He is Brahman. Only with this particular body-mind complex, He is called Ramakrishna. In the past, He was called Rama, Krishna, Buddha, Jesus, etc. So that is called Satyam. So what is the goal? Each soul is potentially divine. That is the Satyam. And what is the goal of life? To manifest. That means to know that I am that Satyam, not I am this Asatyam. Asatyam means Mithya. Mithya means Anatma. Anatma means I am the body and mind complex. No, I am Anantam. Not only Anandam. Because Anandam means pleasure or happiness. And what we are experiencing every day is a temporary pleasure. And it is followed by its opposite. So Sukha is followed by Dukha. Dukha is followed by Sukha. This is a never-ending wheel, Brahma Chakra. But the reality is I am that Infinite. Bhuma Vaisukham Na Alpe Sukham Asti. Seventh chapter we were discussing. We will discuss that. We are slowly approaching that subject. So this is called Satyam. And that is what Ramakrishna says. Realization of God is the goal of life. That means becoming Satyam is the goal of life. Because Satyam, God, Brahman, Atman, these are all synonymous words. And this is the truth. But that truth has to be realized. And the way to realize that truth is to practice that truth in day-to-day life. And that practice, how to make Satyam as a practical aspect of our lives, that is called Dharma. Therefore, immediately follows this Dharmam Chara. Beautiful definitions are given. Even our secondary scriptures are called Dharmashastras. So many Dharmashastras are there. They are human-made. That is why they are called Smritis. That is based upon the truths that one learns from the Shrutis, from the Vedas, from the Upanishads. But these are man-made. And sometimes these man-made are extraordinarily discriminatory to gender and to class. So Shudras, the fourth class. There is even a fifth class. They are not even Shudras. More than Shudras. How many Dharmashastras have prescribed horrible ways of conduct towards these so-called fifth type of people, making India its own enemy. And all the people who are inimical to India are these very people who suffered for centuries together. It was the glory of Swami Vivekananda who discovered in the name of religion, Dharma. Dharma is another name for religion. What about the Sati? How many millions of women? You remember the famous incident that happened in Rajasthan when I think it was Aurangazeb or somebody. I do not remember. Some Muslim king emperor had approached some 60,000 of those Satis. They all committed. They all got up a huge blazing fire and willingly jumped into it. Why? Because they sincerely believed our body should not be touched by anybody else excepting by our own husbands. And which is absolutely true. But who prescribed that Sati? Why only Sati? If a wife dies, more often than not, then why not husband also commit Sati? He should have committed. No. They are partial to what is called male gender. They have completely suppressed, oppressed the women. And it was again the glory of Swami Vivekananda. He pointed out, highlighted and then he said, Give to these women education. Let them think for themselves. Let them stand on their own feet. They will decide the fate of these people. So, Dharma is the practice of Satyam. That is whatever truth we know. And it starts with thinking rightfully, truthfully and speaking truthfully and acting truthfully. That is only the scratching the surface of what is called Satyam. And that is what the entire Karma Kanda is only based upon this Satyam, praise. If you do this, this will be the result. This is the Param Satya. Everything that has been written in the Vedas, that is absolute truth. But those very Rishis, they say the Karma Kanda is meant to make you fit for the Jnana Kandam. But once a person through the practice of Karma Kanda becomes a fit person, then he should slowly transit from the Karma Kanda to the Jnana Kandam. And this practice is called Dharma. If anything, if Satyam is not practiced, put into action, that is not Dharma. That's why the very first shloka of Bhagavad Gita starts, Life is full of truth. Truth means what? Karma Siddhanta. Whatever you sow, that alone a person will reap. That is the Param Satyam. That is why it is called Dharma Kshetra. Whole life is a Kshetra. It has to be cultivated and we know Ram Prasad. Swartha Sona. Sona means what? Dharma. Acquisition of Dharma, Artha, Kama and Moksha. But it has to be cultivated. Therefore, immediately after saying Dharma Kshetra, the Kshetra is Dharma. Whatever you cultivate, that alone will grow marvelously well, abundantly. Weeds, they also grow abundantly. But you will have to cultivate it. That is called Kuru. Kuru Kshetra. If you do, you reap. If you don't do, you will not reap. Not only you will not reap, you will suffer more and more. If you don't do certain things, you suffer more and more. If you do certain things, there is also possibility of going down. And that is why in the Mahabharata and in Bhagavatam, there are beautiful definitions given. Dharma eva hato hanti, dharmo rakshati rakshataha, tasma dharmam natyajyami, mano dharmo hato avadhit. Simple translation. This is from Mahabharata, Vanaparva. He who sacrifices virtue, Dharma. That is, who kills Dharma, who doesn't practice Dharma, is himself destroyed. And he that protects, preserves, practices Dharma, that Dharma itself preserves him. I therefore do not sacrifice virtue, considering that if it is destroyed, it is as good as our destruction. So if Dharma is not considered, I would not exist. Without Dharma, I would be the greatest sufferer. This is a very beautiful definition of Dharma. And there are many meanings which we will talk about them in our next class. Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pada Padmetayo Sritva Pranamami Muhurmuhu May Sri Ramakrishna, Holy Mother and Swami Vikaranda bless us all with Bhakti. Jai Ramakrishna.