Taittiriya Upanishad Lecture 40 on 19 February 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMIMUHURUMUHUHUH OM SHANNOMITRASHYAM VARUNAH SHANNO BHAVATVARIYAMAH SHANNAYINDRO BRIHASPATHE SHANNO VISHNURUKRAMAH NAMO BRAMHANE NAMASTEVAYO TVAMEVA PRATYAKSHAM BRAMHASE TVAMEVA PRATYAKSHAM BRAMHAVADISHYAMI RITAM VADISHYAMI SATYAM VADISHYAMI TANMAM AVATO TAD VAKTARAM AVATO AVATO MAM AVATO VAKTARAM OM SHANTI SHANTI SHANTI HARI OM OM May Mitra be blissful to us. May Varuna be blissful to us. May Ariyamma 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 Anuvaka of Taittiriya Upanishad when the Antevasi, the disciple who had been staying so long with the Guru, has completed his studies and he has to return home and assume a householder's life. The Guru is giving a convocation address and as I mentioned, this is universally applicable to every human being. Of course, all these scriptures are applicable only to intelligent human beings, not merely human beings. So this entire Eleventh section, in a way of speaking, is a little bit elaboration of the previous Anuvaka, Ninth Anuvaka that we have seen. So the entire Dharmasastra has been squeezed with some more elaborations. Anushasanam means instruction. But in the end, he says it is a Adesha, it is a commandment. And there are four mantras are there, big mantras, and we will study them part by part. Here it goes, the first mantra. So having taught the Vedas, the teacher thus instructs the pupil, speak the truth, practice Dharma, do not neglect the study of the Vedas. Here Vedas means scriptures and having brought to the teacher the gifts desired by him, enter the householder's life and see that the line of progeny is not cut off. Do not swerve from the truth, do not swerve from Dharma, do not neglect personal welfare, do not neglect prosperity, do not neglect the study and teaching of the Vedas. In brief, these are the instructions. Even though we discussed them in quite a good detail, still I would like to go a few points here. So the teacher is giving us the instructions, a blueprint, as I said, for the whole life. What does whole life mean? Until one realizes God, that is called whole life. Speak the truth, we will talk about, we have talked about it, but we will also talk about it. Practice Dharma, do not neglect the study of the Vedas. Having brought to the teacher the gift desired by him, enter the householder's life and see that the line of progeny is not cut off. So among those who return, there would be usually two types of pupils, students. A few, very rare few, they will be straight away taken to what is called next ashrama, either vanaprastha ashrama or remaining as naishtika brahmacharyans or some of them might even become monks, but they are very few. Rest of them, they are like ordinary people, but very much having faith in the scriptures, in the Guru and not only merely religious, but spiritual. These instructions also help us to transform a religious life into a spiritual life. Religious life is no doubt good, but it doesn't take us far into the spiritual life. And here also we have to understand them in a special sense. What is it? Really, what is spiritual life? What is life actually? Life is a quest for better, larger, higher type of ananda and that is all about it. And as I mentioned, if somebody wants to be happier or happiest, first of all, he has to be in good health. He must be of course alive, then he must be quite aware. Neither life nor experience can be known by an unconscious person, whether we are in deep sleep or whether we are dead or in a comatic condition. So to be happy means to be and to know and to experience one's own happiness. This we have to keep in mind. And because we are coming from God, Karana, the Moola Karana, the original cause of this entire universe is nothing but God or in Vedanta known as Brahman. And what is the nature of Brahman? Satyam Jnanam Anantam Brahma. So truth and knowledge and infinity. In Chandogya, that's where Sanat Kumara is leading us. Now the important point here is that only a person who holds on to truth, who speaks truth and who also practices truth, only he can reach the truth. Reaching means our original nature is truth only. But we do not know, we are not aware, we are ignorant. So the whole life is meant only to know that we are the truth. So some instructions are given, speak the truth, but that's only the beginning. Practice Dharma and do not neglect the study of the Vedas. And then comes having brought to the teacher the gift desired by him. Does any Guru really desire that let my peoples give me some gifts? What is the desire that a Guru really entertains, cherishes? No, personally speaking, he doesn't have any desires. But he has to maintain the Gurukula. In those days, as we know, they were not taking any fees. Not only that, they have to spend on their part for their simple food, etc. The Gurupatni used to do. So the Ashrama has to have a setup. Remember, if there are even 10 students, it is a big affair. Breakfast has to be prepared. Lunch has to be prepared. Special festivals, special food has to be prepared. And night dinner has to be prepared. And it requires gifts. So what does the Guru want? So if you are capable, it is not an injunction you have to do. But if you are capable, then you try to help maintain the Gurukula Ashrama. That is the meaning of it. Really, a great Guru doesn't want anything in return. He gives freely because he received freely and he gives freely. That is what we have to understand. First point. There is a quirky point here. So the student returns to his home and immediately, there is the first thing, Acharyaaya Priyam Dhanam Anrutiya. So you should bring back to the Acharya some gifts which will help run the Gurukula Vasa establishment. How can this boy who has just entered, he has not even started earning. For that, the commentators give us that first of all, it is the parents. If they are capable of giving, then they give whatever they are capable of giving. And there would be definitely some rich people. And rich people also can do that. We forget in the olden days, the society was gradually divided into Brahmana, Kshatriya, Vaishya. Kshatriya means usually a warrior class. It doesn't mean every Kshatriya is a great king. But usually, they will be quite well-to-do. And therefore, their parents are quite capable of giving. And they would give generously because for several years, their children, child or children, were supported by the Guru without expecting anything. Similarly, if there are rich people, they use it to give quite well. That is how ashramas were run without much trouble. And now, it was a custom, even the poorest person, he can give. Maybe a small glass of milk, something like that. Remember Sri Ramakrishna's story, Dada Madhusudana. You must remember that story. There was a small boy and his mother was a widow. And yearly once, they have to give something to the teacher. The widow knew it very well. But she said, my child, I don't have anything. But your Dada is there in the forest. Ask him. And then this Dada, we know later on, none other than Bhagavan Krishna. And then what did this young boy do with complete faith in his mother's words? This is called Shraddha, faith in his mother's words. And he also has faith in his Dada, that is God. So in this case, the mother acted like a Guru and Krishna acted as God. So Guru, Shastra Vakyeshu, Satya Buddhi, Avadharana. So he met his Dada and then he asked, Dada, everybody is taking. What did this mischievous Krishna do? He gave a small pot of milk. So you tell your Guru, He will be glad. And the innocent boy believed it. We know this story. And the teacher asked him, what did you bring for me? So he produced it. And the teacher was highly displeased. Only this he was expecting. That means he was not a good teacher. But a good teacher, but fortunate teacher, he has this kind of devotee as the student. So anyway, reluctantly, he wanted to empty and return the utensil. And to his great surprise, it was giving endless amount of curds. Then he was surprised, who gave it to you? My Dada has given. So show me your Dada. By that time, the teacher was converted. This is a miraculous pot. It will never empty itself. So where is your Dada? I don't believe. You have done some magic. No, no, my Dada has given. All right, you prove that your Dada exists. So he had no way but to bring the Guru to the edge of the forest. Started calling, Dada, my teacher doesn't want to believe me. Please come and tell him. And there was no reply. The Guru was almost thinking there is something fake about it. But he can't deny his experience of this utensil which is giving endless amount of yogurt. Now we can make a little bit of fun also. Is it Misti Dahi? We don't know. But it must be the most, the best tasting yogurt in the whole world. Not only it is endless, but it must be the more you eat it, the more you feel like eating it. And because God has given, it will make us pure, healthy and immortal. Amruta. Anyway, after the boy started weeping, my Guru says, I am a liar. So please, then at last only the Guru can hear the voice. I am Madhusudana. I have given this thought, my brother, your teacher is not worth my showing myself to him. But because of you, he would hear my voice. The story ends there. But we have to ponder over. It is a parable. Parable means it contains layers of meaning. After having witnessed this miracle, what should have happened to the teacher in his life? Will a transformation come? Definitely a transformation must come in his life. There is no doubt about it. Because it has been given by Bhagawan Himself. And if Bhagawan Himself with His own hands gives some prasada, it will have absolute effect on the people. And having obtained this fortunate disciple who had so much of faith in God, so this Guru also must have obtained some faith. It may take some time, but the effects are nonetheless, they are unstoppable. If you add to this story, the story of the maid servant who used to supply milk to the brahmana and the milk's maid, she had taken God's name. Have you ever pondered what happened to her? Don't stop with the mere story. When she is capable of walking on the water by taking God's name, do you think she stops only by walking on the water or she develops a tremendous faith if God can perform this miracle? Maybe He can also perform many other miracles. And that Shraddha Upadana, the production of Shraddha will take place. And as soon as that happens, Shraddha will not allow us to stop anywhere. If we have belief, belief can take us down. Belief sometimes can take us up. And belief can destroy us. Belief can restore life, but its nature is unreliable, like a leaky raft. But if it is Shraddha, it will possess us. Like Shraddha possessed Sairam Krishna. In his life, he used to say, Something took possession of me and will not leave me for nearly 12 years. It made me go through a spiritual storm. That is the nature of Shraddha. So once this maid servant, she must have been endowed with tremendous Shraddha even in that ordinary teacher's words, Brahmana's words. So through that Shraddha, the disciple got salvation. But the Brahmana also must have got. So there must be quite a good effect by seeing his maid servant walking so freely. Even today, nobody can walk on water like that, taking God's name. Not to speak of in the olden days. So the Shraddha Upadana, that is very, very important. So what are we talking about? That we have to understand, my child, go, start living, start earning. And when you have earned sufficiently, then whatever you can afford, how do we know? He is telling, whatever you can afford, that is where it comes. So never neglect to be intelligent. So even Dana has to be done according to some logical reasoning in the impulse of the movement. So one can give away and regret later on so much. No, according to your capacity, this much I can afford and whatever I can afford, I want to give. That is very important. These are just a few points I wanted to add. Now we will go back. So what we had discussed? So the entire Shastra, that is Swadhyaya Ma Pramadaha. What does it contain? It contains Vidhi and Nishedha. So I will come to that point. We are only discussing Satyam. Do not neglect Satyam Vada, not Vada. Speak the truth. Those who speak the truth, they will also seek the truth. Because the very speaking of the truth is the highest spiritual quality. And that will very soon lead him. So why am I speaking the truth? Because I have the faith. If I speak truth, the truth will protect me. If I practice Dharma, Dharma will protect me. And therefore, this Satya Paripalana will take me to the highest. And the greatest example, I also have quoted, Satya Kaam Jabala. Even though the Guru did not teach him, by holding on to the Guru's words and absolute obedience, not a single doubt. Why is my Guru utilizing me as a slave laborer? Is he making me a slave? No, because he was a truth speaker. And a truth speaker always gets a Guru who is an embodiment of truth. But Chitta Shuddhi has to be attained. So the Guru assigned him to go and graze these cows. And once they become 1000 in number, bring them back. Until that time, do not return back. Such was his disciple's faith. That's why he is called Satya Kaama. Not only Satya Vachana, but Satya Kaama. I want truth. I want God. I want Brahman. So he was completely absorbed in doing Guru Sushruta, which we saw Kriti in the Chandogya Upanishad. And here, as a devotee, yes, I will go and do it. Like Valmiki, once the Guru told him, you just go on repeating Mara. And the Ratnakara had that tremendous faith. He never again cast a second glance at his family. He went and he never moved from that place like Bhagawan Buddha. And slowly an anthill grew all around him. And nobody could understand that there is a person inside performing the greatest Tapasya. By the way, what is Tapasya? We saw, we are going to see actually in the Taittiriya Upanishad. That is deep thinking, Manana, complete absorption in the words of the Guru. First Shravana, then Manana. And that Manana is called Tapasya. Deep thinking is God Himself. And that is what Bhrigu had done. And he has achieved each step. So, Annam Brahmetivya Jnanat, Pranav Brahmetivya Jnanat, etc., etc. We know that. So coming back, this Truth, Satya Kama, he attained that Truth. His own purified mind assumed four forms. The form of the fire, he was tending to. And the form of a bird, a form of a bull, a form of fire. And the form of two birds. And each taught one-fourth of the Truth. And then when he reached, one looked at his disciple, Satya Kama. And the Guru told, your face is shining like a Naira Brahman who instructed you other than human beings, he said. But the important point is that Shraddha and that itself takes him to Him. This is the effect of Satya. This is what Shri Ramakrishna. So many times told in the Gospel, he holds on to the Truth and that Truth is none other than God. He will realise God. That means, I am the Truth. Satyam, Jnanam, Anantam, Brahma, Aham, Brahmasmi. What does it mean? I am Satyam, I am Jnanam, I am Anantam, I am Anandam. Satyam, Anantam and Anandam are synonymous words. So, put into action. This is what we have discussed. Scriptures, they say that Vidhi and Nishedha will be there. And one can only do that as we found in the Chandogya Upanishad. One must have that tremendous Shraddha. But Shraddha must transform itself into Kriti, Karma Yoga, into actions. Translate into actions. And actions in course of time reinforce that Satyam, that Shraddha, etc. And that is how we have to understand. So, what to practice? Tremendous Shraddha in the scriptures. And what do the scriptures contain? Do this, do not do that. Commandments, Vidhi and Nishedha. And this is how one does. Then what is the another meaning of Dharma? We have been discussing and towards the end I said there are other meanings of Dharma. Truly speaking, what is Dharma? What is the Nirvachanam of Dharma? So, what is Dharma? I will give an example, one or two examples. First of all, what is the nature of light? Nature means Swaroopa, real nature. What is the nature of light? Light. If light cannot give light, it cannot be called light. If heat cannot give heat, it cannot be called heat. If sugar does not taste sweet, it cannot be called sweet. So, sweetness is very Dharma of sugar. So, milk, what is its Dharma? To be white. So, that is the meaning of whatever one's real nature is called Dharma. So, practice of this Vidhi Nishedha slowly makes our mind pure and makes us understand that we are not what we used to think. I am the Anatma, I am the body and mind. Remember, before realization, when we are speaking that I am not the body-mind, actually, body is my nature, mind is my nature, I am the body, I am the mind. Only with the realization of Brahman, I am not Anatma. Everything in this world other than Atma is called Anatma. Anatma means Mithya. So, to be one's own self, this is what we also saw in the Taittiriya Upanishad, Swarajya Siddhi. One obtains one's own kingdom. That means one knows what is one's nature. In the last Tanvaka, we also have seen that there was a great Rishi and he said, Aham Rkshasya Vairiva Kirtim Prishtham Gire Riva There was a great Rishi called Trishanku. Not to be identified with the Trishanku King in the Mahabharata, who was hanging in between earth and heaven. This is a Rishi. He was a realized soul. What was his? That I am the creator of this universe. I am only manifesting myself in the form of this entire universe. Therefore, my Kirti, my fame is the greatest because it is not my individual Kirti. It is my collective Kirti. Somebody is a wonderful speaker, that Kirti is me. Somebody is a wonderful singer, that glory is me. This accords with the 10th chapter of the Bhagavad Gita. I also reminded you, Sri Ramakrishna's definition of Dharma. What is it? He who is aware that this is me, this is my true nature. He alone can be called Manush, Manush. Maan, Kush. Maan means what? Maan means one who is completely aware of what his real nature is. Such a person alone can be called a human being. So Chara. So this Dharma, first put, have faith and put it into action. And as I also told you that in the Bhagavad Gita, the very first shloka, Dharma Kshetre Kuru Kshetra. Kshetra means life. And one who cultivates this Kshetra is called a Kshetragna. And one who cultivates, what is that Kshetra, field? What is that field? It is called Dharma Kshetra. That means whatever we sow, that alone we reap. But it will be useless if we do not do anything about it. Therefore, it is also called Kuru Kshetra. And I think I have quoted Ram Prasad. O man, you have neglected your human life. Your whole life is like a beautiful field. But it has remained uncultivated or wrongly cultivated, full of weeds, etc. If only you knew how to cultivate it properly, you would have reaped pure gold. That means Brahmananda, Ananda Rupa. Beautiful song. You can go through it. Search for it in the Gospel of Sai Ramakrishna. And Thakur gives beautiful explanation also for that. So, Dharmam Charaha. So what is the Dharmam Charaha? That whatever you know to be the truth. And what is that truth? That truth is everything is coming from God. Everyone is a child of God. Everybody, everything is a manifestation of God. That is the truth. And if that is the truth, we must make it a realization. And to make it realization, we have to practice. What are these Vidhi and Nishedha? That which removes all the Bheda, the distinction between this is me and that is not me. No. Everything is me. And I am everything. And everything is me. In Bhagavad Gita, it is there that he who sees Brahman everywhere, he alone is really a Yogi. Not other people. So there is that distinction slowly diminishes through the practice of Yoga. And what is Yoga practice? Through the practice of putting Dharma into action slowly. Karma Yoga means that such a Karma like a maid servant. It is one definition of Karma Yoga. But at the same time, the Ramakrishna's words we forget. That is a very precious words. The maid servant behaves. These are, this is my child. Hari is my child. Krishna is my child, etc. She treats them. She takes very good care of them. Knowing fully well in her heart that I am only for a temporary period here. But they are not my children. Then whose children are they? Normal interpretation. They are the children of my Master who employed me. No. Go a little bit deep. Dig a little bit deep. Think a little bit clearly, deeply. What you will get? A maid servant is like a greatest Sadhaka. What does the Sadhaka do? Live in this world like a maid servant. And what does the maid servant do? Treat everybody as if they belong to her. They are not somebody's children. The house is not someone's house. It is my own house. For all practical purposes, that is called Karma Yoga. But she knows in her heart, my house is in the village. Though there is monochelonijaniketanem. Where is my house? Brahman is my house. And I belong to Brahman. But from that viewpoint, this everybody else is none other than manifestation of Brahman only. Sarvatra Samadarshanaha. Yoga Yukta. He will see everywhere. That is what we have to remember here. Dharma. Slowly, practice of Dharma makes our heart pure. So I mentioned four effects. The mind becomes pure. Intellect becomes very sharp and deep. And the identity with the larger whole also grows up. And then finally, that distant glimpse that I am not the body-mind. I am the Atma. And it is that which drives this practitioner mad. That is called Mumukshottam. Paramavyakulata. That's why live like a maid servant. How? We practice Viveka. This is not my house. But I will do everything as if it is my house. Give up that idea. This is mine. Anytime Ahankara comes. Drive it away. That I belong to God. And I have to go back to God. That is how a true Karma Yogi understands maid servant is only an Upalakshana. Just an example. But deep meaning is there. So this Dharma has been given beautiful meaning. First of all, I told you just now that practice Dharma. And two types of Dharmas are there. One is called Varna Dharma. That is a Brahmana, Kshatriya, Vaishya, Shudra. In modern times, we can say the Dharma. I am a doctor. I have to do whatever. Whether I like some patient or doesn't like some patient. Because patients also behave well, misbehave very much, abuse. And so many things are there. I have known cases in UK where the patients threaten, you prescribe me these drugs. If you don't, I will not leave you. And many times the doctors are frightened because these are Gunda patients. So they have to prescribe. What is that? That is a drug. That's not a medicine. They want the drug. And legally, they cannot obtain. Illegally, if the doctor prescribes, then they will get it. But what should the doctor do? I have nothing to do. But my duty is a doctor. Similarly, every lawyer, if he can only help bring justice, if every judge gives only the judgment impartially for the good of everybody, then this world will be heaven only, heaven on earth. So Dharma is that type of practice. And another meaning, Dharma means my own real nature. What is my nature? Each soul is potentially divine. But what is this Dharma? Dharmamchara in many Puranas, especially Mahabharata, Shanti Parva, so many Dharmas are taught. And then Parna Dharma is there according to one's position in society and according to one's age also in one's life, that is student's life, married life, retired life, and complete Sharanagati to God. These are, we know all the four. We have to try our level best. It may take several lives. But we are going to definitely progress in this life. There is no doubt about it. So here the word Dharma, one meaning of Dharma is duty. Whatever you are a servant, do the duty. You are a soldier, do your duty. So whatever position we are, you are a student, do your duty. What is your duty? To pay attention, to develop concentration, to have Shraddha towards the Guru, to observe what the Guru is giving and keep it in remembrance. That is why Manana is very, very important. Then Mahabharata is an encyclopedia of every Dharma. Priyastha Dharma, Sanyasi Dharma, etc. Then there are Dharma Shastras also. Apastamba Dharma Shastra, and then Manu Dharma Shastra, then Gautama Dharma Shastra, and Raghunatha Dharma Shastra. So many Dharma Shastras are there. So Dharma Shastra means what? How to live a life and the condensation of all these Dharma Shastras is what we are getting in this eleventh section of the first chapter of the Taittiriya Upanishad. Then in the Bhagavatam, Dharma is described as a bull, as a cow which stands on four legs. What are these four legs? Austerity called Tapas, Cleanliness called Saucham, Truthfulness called Satyam, and Kindness called Daya. This is one definition. But in the same Bhagavatam, other definitions are there. What are these called? Four pillars of Dharma. And according to our Puranas, especially Bhagavata Purana, in Satya Yuga, this Dharma, the cow, the bull called Dharma stands on four legs. That means all these four qualities Satya, Saucham, Satyam, Tapas, and Daya. These principles are called the legs of the bull, pillars of Dharma. And they are common to all aspects of human life. There is no such division. This is India, this is West, etc. But then something else is there. In the same Bhagavatam also, the foundational aspects of Dharma, what are they? Gnana, Dana, Tapaha, and Satyam. There are some things common, but there is also something uncommon. So what is it? Gnana means knowledge. Cultivate knowledge of Truth. Then this is a very wonderful word. What do you mean by cultivate knowledge of the Truth? So we are living in this world. Are we talking about God? Also, we are talking about the world. What is the knowledge about the world? Do we have knowledge of the world? No. The scriptures have to remind us. What is it? What is called Prapancha Jagat is called Mithya. Brahma Satyam Jagat Mithya. What is the Satyam of the world? It is Mithya. What is Mithya? Two definitions I have given just for you to remember. One is that which is constantly changing. That means nothing can be realized. Somebody says, I love you. Do not rely because that love does not endure for a changing subject. Yes, now at this second, the object looks very beautiful, very desirable, marvellous, unrivalled. But same object either in the early morning or after 20 years or after a disease or after a burning by fire, etc. Same object turns into an unpalatable object. So everything is changing. First. Second is every object in this world is dependent for its very existence upon the cognition of the Sakshi, the person. Therefore, whatever is dependent, that is not Satyam. Satyam means totally independent. If you do not grasp it, then that is your fault. But Satyam is that which never changes. And Satyam is totally independent and it does not require anybody's recognition, cognition as it were. That is called Mithya. So what is the truth about this world? It is ever changing. So birth is also a changing phenomenon. Previously, there was nobody. And after some time, somebody is born. And every trillisecond, the object is changing. The baby is growing by the trillisecond. Within six months, you will see the same old baby is not there. Petulant, crying and destroying whatever comes on the path. That is the lovable baby. You will see that. So all your attention is, where is this fellow? What is he going to destroy? Very valuable chain of what is called antique. He may destroy also. And then when he becomes young, he will completely neglect. He will be running after somebody. She will be running after somebody. And then Kurukshetra war starts soon after marriage. And the whole life goes on like that. Sometimes they stick together and go on fighting. Sometimes they get tired of fighting. And then this is continuous change. And final change is Antima Parinama. What is that? Death. Inasyati. That is the Parinama. This is the truth about the world. Are we aware of it? Vaguely. Vaguely means what? That really doesn't translate itself into our reasoned reaction. No. We take it for granted. The world is absolute reality. So very wonderful thing. Foundational aspects of this Dharma are four. Jnanam. We must know the truth about the world, about God, about ourselves, about our duties, etc. And then when we are living in this world, there must be Dhana. If anybody goes on telling I am a devotee but doesn't share what the person has got with others, it is a pity that such people are not practicing Dharma. Because Dhana appropriately being charitable towards the less fortunate ones is part of the four pillars of the Dharma. In this definition. Then Tapaha. However much we are capable of affording something, we should now and then make a little austerity. Perhaps Ekadashi day, we don't want to eat, etc. etc. That is called Tapasya. Somehow self-imposed hardship but not merely for its sake. Because I have seen people fasting and going to the office and doing all sorts of mischievous things. That is not Ekadashi Vrata. That is only merely observing. Of course, it has got some beneficial effects upon the physical body. No doubt about it. But Truth. Satyam. The quest for Truth. That must be the ultimate quest. So Gnanam, Dhanam, Tapaha and Satyam. And Bhagavad Gita crystal clearly. Bhagavad Gita which is what we call the essence of all the Upanishads. What does it say? Yagna, Dhanam, Tapaha, Karma. Nathyajyam, Karyam, Evathat, Yagna, Dhanam, Tapas, Chaiva, Pavanani, Manishinam. So Yagna. Yagna means sacrifice. The whole life should be transformed into a sacrifice. Dhana. Charity. Tapaha. We know Tapas. Karma. And Karma Yoga. Nathyajyam. One should never give up. Karyam. Eva. Whole life we have to practice. Yagna, Dhanam, Tapas, Chaiva, Pavanani, Manishinam. For human beings the practice of Yagna, Dhanam, Tapas through practical Karma. Pavanani. They purify. Chitta Shuddhi. Chitta Shuddhi leads to Ekagrata, Vaishalyata and Mumukshutva. So to put Satyam into one's life is called Dharma. In Hinduism Varnashrama, Varna Dharma, Ashrama Dharma. And what is the goal of every human life according to Hindu Dharma? To obtain Dharma, Artha, Kama and Moksha. For that we have to practice as Patanjali Yogi says Yamaha and Niyamaha. Yamaha and Niyamaha contain commandments. Five positive commandments. Five Nishedha commandments. This is the briefly what is Dharma. Dharmam Chara. Simply speaking truth will not do. That truth must be put into practice. Then only that truth will save us. Finally what is the result we get? Dharma Rakshati Rakshitaha. When Dharma is protected. Dharma protects one and that is the most wonderful thing. So further topics we will discuss later on.