Aitareya Upanishad Lecture 02 on 6 August 2023

Full Transcript(Not Corrected)

This is the second talk on the Aitareya Upanishad. As discussed in yesterday's introduction, the Aitareya Upanishad is relatively short, comprising three chapters, five sections, and 33 mantras. Aitareya Rishi is traditionally attributed as its author, and it's worth noting that this Upanishad is among the ten major ones that Shankaracharya chose to comment upon.

The central teaching of this Upanishad is encapsulated in the Mahavakya (great saying), "Prajnanam Brahma," which translates to "Consciousness is Brahman." It emphasizes that the consciousness that expresses itself in you, me, and every living being is none other than Brahman. It signifies that anyone with consciousness is an embodiment of Brahman.

From the standpoint of Hinduism and Vaidika Shastra, there is no concept of non-living. Even objects typically seen as non-living are, in truth, manifestations of life. Swami Vivekananda provided a scientific rationale for this perspective. Modern science and our own experiences confirm that we don't consider materials like clay, rocks, or water as living entities. However, life exists within them. Living entities may be found within materials like rocks, earth, or water, even if these materials themselves are not conventionally considered living.

The Upanishads make a profound declaration: "Sarvam Kalvidam Brahma," which means "Everything is Brahman." Moreover, the Upanishads assert that before the creation of the universe, Brahman existed as both the material and the intelligent cause. This concept aligns with the understanding that every object we perceive is a result of a material cause. Just as a pot is essentially clay and an ornament is fundamentally gold, the universe's material cause can only be Brahman. It's both the source material and the intelligent principle behind creation.

This profound insight is elaborated further in the Aitareya Upanishad, despite its brevity of just 33 mantras. Therefore, from both a philosophical and scientific perspective, if everything is Brahman, there is no fundamental difference between what we typically categorize as living and non-living.

Swami Vivekananda challenged a scientific viewpoint that suggested inorganic or non-living matter evolved into organic life under suitable conditions. He pointed out a fundamental flaw in this reasoning. If life didn't have a latent potential within non-living matter, it could never manifest. Just like a seed holds the potential to become an entire tree of its species, it remains unmanifest until the right conditions come together. Science itself implies that something must have a potential, even in an unmanifest form, to become manifest.

The essence of the Aitareya Upanishad emphasizes that everything is essentially Brahman, bridging the supposed gap between living and non-living entities.

Regarding Aitareya Rishi's name and lineage, there are various interpretations. Some suggest that he could be the son of a woman named Itara, while others propose that Itara could be a second wife or even a servant woman. Regardless of the circumstances of his birth, Aitareya Rishi received divine grace and knowledge. This story reflects the belief that anyone who attains knowledge of Brahman becomes a Brahmana, irrespective of their birth or caste.

Interestingly, this perspective challenges the traditional caste-based discrimination that persists in some quarters, even among followers of Shankaracharyas. Some of them do not accept non-Brahmins as Sannyasins, and in some cases, they scrutinize Brahmins to ensure their caste purity. This highlights the importance of transcending such narrow considerations when embracing the path of Sannyasa. A true Sannyasi is one who has renounced all worldly ties and perceives the divine presence everywhere.

It is evident that Shankaracharya's encounter with the Chandala did not significantly affect these individuals. This practice continues even today, marking a disheartening reality. Many people's minds have been deeply influenced, as if their brains have been thoroughly washed. They continue to hold those who rigidly adhere to caste distinctions in high regard.

In truth, a genuinely realized soul wouldn't concern themselves with caste restrictions. From a bodily perspective, the caste one is born into may hold some significance. However, from the perspective of qualities or gunas, anyone who possesses Brahmin qualities is a Brahmin. The Upanishads themselves contain a story illustrating this point, the tale of Satyakama Jabala. He was a young boy who aspired to become a Brahmana. When he approached his mother to inquire about his father, she confessed that she did not know, having served many men. Remarkably truthful, Satyakama presented this truth to his Guru, who discerned that such honesty could only come from a Brahmana's mouth. Thus, he was accepted as a Brahmana.

The teachings of the great Aitareya Rishi exemplify this genuine Brahmanism. The true essence of Sannyasa, which is renunciation, transcends caste distinctions. Those who uphold caste distinctions in Sannyasa are, in essence, perpetuating falsehood and tarnishing the reputation of the entire Sannyasi community.

In some versions of the story, Aitareya Rishi is identified as Mahidasa, with "Dasa" meaning servant. Over time, these Dasas, or servants, came under the influence of the Aryan system, eventually merging into the broader Hindu framework. This historical transformation was likely driven by mutual dependencies. Efficient servants, irrespective of caste, became indispensable to their Aryan masters, leading to a coexistence.

Mahidasa, or one of his ilk, achieved enlightenment, transcending caste labels. Enlightened souls do not discriminate based on caste. Their sole criterion is whether a person possesses the knowledge they seek.

This Aitareya Rishi shared profound truths, as evident from the very first mantra, which we will delve into later. The Shanti Patha, or the peace invocation, serves several purposes. It seeks to remove obstacles, Vigna Nivarana, a task that can only be accomplished with divine grace. It also strives to make the seeker fit to receive knowledge because knowledge itself is divine grace. To put it differently, God's grace and knowledge are inseparable.

For instance, when we drink water from the Ganges, we are not merely consuming water; we are partaking in Ganga Devi herself. Similarly, when we breathe Vayu, air, we are not just inhaling oxygen but the very essence of Vayu Devata. This truth extends to our consumption of food, as we effectively partake in the essence of Prithvi Devata or Annapurna Devi. The mother's act of nursing her baby illustrates the concept vividly—her milk sustains the baby's body and nourishes its growth.

In essence, God's grace is omnipresent and accessible at all times. It is not selective or discriminatory, waiting for specific individuals. God and God's grace are synonymous, just as fire and its heat or the sun and its illumination are inseparable. God means satyam gnanam anantam brahma.

The text speaks of receiving qualities necessary to attain divine knowledge. Knowledge, being a form of divine grace, requires certain attributes. Ultimately, the pursuit of knowledge, in essence, means acquiring God's grace in the form of wisdom.

In summary, the truth of our existence is that we constantly absorb and become one with the divine. We eat Brahman, breathe Brahman, drink Brahman, and indeed, everything is an expression of Brahman. This realization encapsulates the essence of our journey.

He says that only Atma was alone there before creation, meaning Atma alone is there even after creation, and Atma alone will be there even after this samsara or creation disappears. Srishti, sthiti, laya, at all times, three phases of Brahman. Brahman without creation is Brahman. Brahman with creation, when created, is called Srishti. Brahman when Srishti is being maintained is called Srishti. Brahman when this world merges in him is called laya. So Srishti is Brahman, sthiti is Brahman, laya is Brahman. I will use other words. Brahma is Brahman, Vishnu is Brahman, and Shiva is Brahman. But reverse the word. Brahma is Brahma, Brahman is Brahma, Brahman is Vishnu, Brahman is Shiva. Everything becomes clear. This is called Maha Vaakya; that is called Prajnanam Brahma.

So what is the purpose of Shanti Mantra? First Shanti, that is Vijnana Nivarana, removal of the obstacles. What is the second? Becoming fit, sadhana chatushtaya sampannaha, adhikari, great devotion, etc., so that we will be able to receive and retain God's grace. What is the third purpose? I mentioned earlier, sometimes Shanti Mantra itself works in the place of the Upanishad. I gave the example of Purnamadaha, Purnamidam. Whenever we chant Isavasya Upanishad, etc., we chant that one. So that itself is sufficient. We don't need to go any further. And there is a fourth purpose. The fourth purpose is, until we attain that state of God, may you protect me by providing everything necessary for the body and the mind. A good teacher, or what Shankaracharya unparalleled expresses it, a human birth, a deep desire for liberation, and everything necessary for each one of us to realize.

So yesterday we were discussing this prayer. A very beautiful prayer. What is the first prayer? Vag me manase pratishtita. I said there are lots of meanings there. That's what I am doing. What does it mean? It means may there be no dichotomy, duality, no separation between what I think and what I say. And very marvellously Shri Ramakrishna defines what is the truth, what is satyam. He says a marvellous thing. What is the satyam? Mon, mok, ak, kora. Make the mind and make the speech, and in the brackets, our actions. Manasa, vachaha, karmana. There should be no dichotomy. That is called truth. Any separation, that is called mithya, asatyam. So this is the prayer. I may not know myself. I may do sometimes, I may think wrongly because of my ignorance. Oh Lord, see that my mind thinks only what is right. My mouth speaks only pritam udishyami, satyam udishyami, etc. You will see in it. Why are vak and manaha, speech and mind given such importance? Because the vak is very important. Vak means speech.

How do we obtain knowledge? First thing is our guru should have that understanding. His mind should be a mind that is filled with satyam, and he must also realize God. What he understands, knows, mantra drashta, he has to express. Because if a person doesn't express, it cannot be conveyed, transmission, shruti. That is why all our scriptures are called shrutis. So my teacher should be a realized soul or should be a man of knowledge. He should know what I want to know. Otherwise, he cannot be a teacher.

But knowing is not enough. He should have the capacity to express it. That is not enough. Because if a teacher has got two, ten, hundred students, he should have the intelligence to understand how to present and lead gradually every one of them. Let them be two or ten or fifty or hundred. That is the special power of a guru. A guru, as it is said, a teacher must come down to the level of each student. Because there is great variation between even two people, not to speak of everybody. Just take the example of Holy Mother and her brothers. Take the example of Sri Ramakrishna and his brothers. Take the example of Swami Vivekananda and his brothers. Take the example of Jesus Christ and his brothers. See what a difference it makes. So a teacher should be able to understand this is the capacity of my child. So I should be able to slowly take him from a lower place to a higher place. That is on the part of the teacher. On the part of the student also, there must be some conditions fulfilled where my mind will be calm and quiet, not agitated, and must cherish only one desire: I want knowledge. This my guru, my teacher can convey it to me. But he may be conveying. I must be able to focus upon it. So I should pray to God that simply saying I want this knowledge through my mouth is not going to fulfil the purpose.

Not only that, when I am speaking either with my guru or with other pupils, it must be truthful. And truthfulness, first of all, should be in the mind. Then only it will come out in the form of the speech. So that is why, may my mind be established in my speech. That means what I know, I should be able to express, to speak out. Not I know something, I speak something. That is called untruth. That is called hypocrisy. We will get into this because Bhagavad Gita can help us. And then let the speech be rooted in the mind. That means what? That I should be able to listen and I should be able to ask questions. Suppose my teacher tells me something, and I say yes, yes. And after some time, some doubts come. Now should I not be conveying these doubts to the teacher? How am I going to convey? They must be conveyed only through speech. So I must have right speech. But I should be able to understand that this is the doubt. If I don't understand what my doubt is, that means I should be able to understand. My teacher told me this. This is what I thought I understood. This is what I thought he meant. And this is what I understood. And certain part of it may be absolutely I have no doubt. But about some part of it, I have doubts. We get it practically everywhere. I'll give a small example. The Guru tells us this world is Brahman. And then we say what is my experience? Everything is different from everything, and it is not Brahman. It is not even Brahma. Neither Brahman nor Brahma. It is called Mithya. And I am taking Mithya. If I know Mithya is Mithya, I am an enlightened soul. I will be knowing only Mithya is real. And merrily I am leading my life. But one day I wake up. Then I understand that if my understanding is right, I should not suffer. This is one of the criteria of Satyam. If I have the Satyam, I will never suffer. That is why it is said, Satyameva Jayate Nanrutam. That is one of the greatest Ashoka's epithets that he had exhibited everywhere. Satyameva Jayate. So only truth will triumph. Nothing else. So my mind should have the capacity. It must be pure, and it must think rightly. It must require so many qualities. But that will not do. My Vaak also must be purified.

That is why Shankaracharya has so many marvellous things which he wants to teach us. What is this? 'Yogasya Prathamam Dwaram.' What is the very first door if we want to progress in spiritual life? 'Maunam.' Maunam means, many meanings are there. Don't speak untruth. And then don't speak unnecessarily. And speak only what is truth. And certain conditions are there. This is what we are going to discuss.

This prayer is: 'Let my mind be pure so that I can receive your grace.' And your grace is called knowledge. Let my mind be filled with knowledge. But when I understand also, if I have doubts, I should be able to speak them out. Or I should be able to propagate them in my own way. Even worldly wise, I must transact with the world, with my fellow pupils, with other people. Society at any given time is not the affair of one person. So speech is very important. Of course, the foundation is the mind.

And whatever I am learning is called Swadhyaya. That is why this word Swadhyaya is a marvellous word. 'Swahusha, Santosha, Tapaha, Swadhyaya.' It is only next one step below Ishwara Pranidhana. I will just expound because this idea has to be clearly fixed in our mind.

Our Patanjali Rishi, he propagated Yoga. Yoga means ashtanga marga. That means eight-stepped way. So if we can climb eight steps, then we will reach Brahman. The very first two steps, the first step is called Yama. Yama means getting rid of all negative qualities or turning negative qualities through Pratipaksha Bhavana by thinking of their opposite into very positive qualities. And Niyama means Visayasha Lakshanas, certain characteristics. And they are called five. Shaucha, Purity, Santosha, Contentment, Tapaha, Austerity, means deep thinking. And in that order.

Then only Swadhyaya. Swadhyaya, the word means study of the scriptures. But it has two meanings. Both are necessary for us to understand. First is you study the scriptures. Studying the scriptures doesn't mean that only you take up a book and read. You listen to a speech online. You listen to your teacher. You listen even to great people who are talking what they know about. And so many things even scientists can tell us and psychologists can tell us. They are marvellous things. Our Freud wants to teach us. Our Jung wants to teach us. And there are so many other people. Traditionally, they are not called spiritual people. But they have garnered the very core of the wisdom through their sincere living. And some of them I might quote in the future.

But in today's class, I want to tell you, listen first. The capacity to listen. Don't judge, prejudge. What does this fellow know? I will not listen to him. Be open-minded. Listen. And God has given us the capacity to. That is called Manana, deep thinking. And then Nididhyasana. Once we are convinced, it is of value. And if we don't put it into practice, we will remain only fools. So Swadhyaya, the first meaning is the obtainment of knowledge. That probably conveys the meaning better. Whether it is through books, through lectures, from the mouth of the Guru, from the mouth of known people, mother, father, teachers, etc. Swadhyaya.

But the second meaning is even more important. Having heard, I must make it my own. And that is called Swa-Adhyaya. Adhyaya means study. Swa means oneself. Study oneself. Hey! You have heard that never speak untruth. Satyamvata. Dharmamchara. Are you speaking the truth? Are you practicing Dharma? We have to question ourselves. And nobody from outside can know all these things. Only our own mind knows how much, whether it is hypocritical, whether we are sincere, how much we are practicing. Nobody can know better than ourselves. If we only turn the torchlight upon ourselves. This is called self-analysis. That is what if we cannot do it, then we have to go to a psychiatrist. But a much better way is there. So you go and criticize your wife. And she will analyze you threadbare until your 14 generations and all, freely and frequently reminds you also.

Now, what are we talking about? Swa-Adhyaya. Study yourself impartially, in an objective way. And go on doing it. That is more important. What should we do in Swa-Adhyaya? This is what I know. And I must put it into practice. How much am I able to practice? What is preventing me from turning it into practical experience? And in technical language, this is called Nididhyasana. First listening, Shravana. Then ponder upon it deeply until all doubts more or less are extinguished. And then, once we are convinced, then we must put it into practice. This is called Nididhyasana. So that is what is called Swa-Adhyaya. And then comes the fifth quality. In Patanjali's Niyama list. Ishwara Pranidhana. Pranidhana means complete surrender. And Ishwara. There is Bhagawan is there. And nobody can progress in any field excepting by His grace. So we should be able to surrender ourselves to Him. What do we gain? We gain all. Because God is not like us giving only a pittance or a peanut. God is one who gives everything to us. Only we must have the capacity to contain. So instead of where will we keep? Once some rich Arab purchased a huge shopping mall in London. It is called Harrods. So huge. Then afterwards where is he going to keep? He purchased. It is his. But so he kept it there and started running it. That is exactly the process. God gives us everything freely out of His love. Where are we going to keep it? Don't keep it. Just keep it where it is. And where is God? He is everywhere. So we should be able to see God everywhere.

Now I will trace the Krama, the order like five steps. What are the five steps? First of all I must try to get rid of all impurities. That is the very first step. And what is impurity? Getting rid of impurity means whatever is not me that should be gotten rid of. That means I start with evil qualities or selfish qualities, etc. And then I become neutral. Then what happens? As I get rid of impurities, more and more, I remain myself. And what is my nature? Paramananda Swaroopa, Sachidananda Swaroopa. Therefore what happens? As I become purer and purer, I become a person of greater and greater happiness called Ananda. That is called Santosha. The word Santosha is a beautiful word. 'It means content.' Content means what? I am getting more than what I deserve. God has given me. I don't need anything else. And if something comes also, I reject it firmly. Because more than what I can contain, God has given. And to whom can this come? Only to a person who is pure. That is called Santosha. Santosha leads to Santushti. Saucha leads to Santushti.

And once we get Santushti, the mind becomes absolutely restful. And only a restful mind can think deeply without being pulled here and there. Concentration, deep thinking, meaning the same thing, can come only to a person who is content, whose mind is calm, and it doesn't run here and there. There is no need to waste our time trying to bring it again and again here. That is called Tapaha. Forget about austerity, which means hardship. No. Always, in Indian scriptures, Tapasya means deep thinking. And deep thinking, what does it bring? Swadhyaya. I'll be able to understand the scriptures, the meaning of the scriptures, in the right perspective, deeply, only when my mind becomes focused, concentrated. And concentration means memory also improves, capacity to understand improves, joy improves. All things will be accompanied. But the second meaning is, I will be able to really analyze myself only when I have that tremendous power of objectivity unbroken. Otherwise, I'll be identifying myself, trying to superficially saying, yes, yes, defects are there, but other people have got more defects than me, trying to justify oneself. That will not do."

There is further emphasizes on the importance of Swadhyaya (study of the scriptures) and the study of oneself, highlighting that both of these aspects must be accompanied by Tapasya (austerity or self-discipline). The key points discussed include:

1. The finite can never attain the infinite: The speaker suggests that human limitations prevent individuals from achieving the infinite on their own. This implies that spiritual progress and self-realization are not solely reliant on human efforts but require divine grace.
2. The concept of Sharanagati (surrender): The speaker introduces the concept of Sharanagati, which is the act of surrendering oneself to the divine. It is described as a state of helplessness where one turns to God with complete trust and reliance. This concept aligns with the teachings of the Bhagavad Gita, where Lord Krishna encourages Arjuna to surrender to Him completely. When a state of helplessness comes, Sarva Dharmam Parithyajya Mamekam Sharanam Vraja, surrender to the lord completely, Sharanagati.
3. The order of Yamas (ethical principles): The speaker briefly mentions the Yamas, which are the ethical principles outlined in Patanjali's Yoga Sutras. These Yamas include Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy or chastity), and Aparigraha (non-possessiveness or non-greed). The prayer is as follows: "O Lord, by Your grace, let my mind be pure. Let it understand, as I just explained in the Niyamas. Then, let what I speak be only in conformity with what I understand. When I understand the truth, I cannot speak untruth, etc. So let there be no division, no hypocrisy, no separation. What I say, I know I mean it. And what I mean, I say. What is hypocrisy? I say one thing, I mean another thing, and I do something completely different. That is why every part of the mind, what we call the mind in English, is not a very happy word. In reality, the mind is called Antahkarana, which has four parts: Manaha, Buddhi, Chitta, and Ahamkara. All four parts, if they cannot be pure, they cannot be made pure. Only when they can be made pure, can real Shravana take place. Only when Shravana takes place, right understanding comes. Only when right understanding comes, speech will be right speech, and it follows in action as well. This is how we have to do it. A beautiful shloka from Vidyaranya: "Tat Chintanam Tat Kathanam Anyo Anyam Tat Prabodhanam Eta Deva Eka Paratvamcha Brahma Bhyasam Viduh Budhaha." In the Panchadasi, it is explained that we should think of God, talk only about God, and address each other with a focus on God. This is what Sri Ramakrishna calls Satsanga. "Eta Deva Eka Paratvam," this should be the sole goal of life—thinking of God, speaking of God, listening about God, reading about God, and associating every action with God. This is called Brahmabhyasam. One who practices this Brahmabhyasa is called a Brahmachari. "Brahmani Charateeti Brahmanaha." Wise people understand this and think only about God. As Sri Ramakrishna says, the goal of life is to think about God, speak about God, and live for God. This is how we clarify our understanding. In the Gospel, we frequently see Sri Ramakrishna asking M, "What did I say?" Sometimes M only partially or incorrectly understands it, and Sri Ramakrishna lovingly corrects it, saying, "No, I did not say that. This is what is said." In the 17th and 18th chapters of the Bhagavad Gita, there is a concept called "Vaak Tapasya." Anudvega Karam Vaakyam, Satyam Priyam Hithanchayat. It involves speaking words that do not disturb or agitate others, are truthful, beneficial, and lovingly given. These four qualities constitute Vaak Tapasya.
4. The significance of right speech (Vaak Tapasya): The speaker introduces the concept of Vaak Tapasya, which emphasizes the importance of speech that adheres to certain principles, including not disturbing or agitating others, speaking truth, being pleasing and beneficial, and using loving language. The speaker stresses that even when speaking the truth, it should not hurt or harm others. That is why we have to understand as Anudvega Karam. What is Anudvega Karam? That whatever speech comes, it must help the other person, not disturb another person.
5. It must be Satyam. And the word Satyam has many connotations. Usually, it means speaking the truth. Sri Ramakrishna warned many times, "Don't speak a truth that hurts other people. No. Speak that which is beneficial, that which does good for others, that which uplifts them. That alone is called Satyam." In another sense, Satyam can be translated as speaking only of God, engaging in spiritual discourse, and avoiding frivolous talk. As for Priyam, it refers to speech that is pleasing to others and serves their well-being. Priyam is qualified by Hitham, meaning it should be beneficial. Therefore, one should avoid speaking about things they don't know or have doubts about. They should speak only the truth, that which is helpful and beneficial, and do so in a way that does not trouble or cause hesitation to others. Even when speaking the truth, it should be done with kindness and sensitivity, as truth can be conveyed in a harsh manner. The deeper meaning of Satyam is that it represents that which is without any doubt. Another layer of meaning to Satyam is that it represents speech that is without doubt and is irrefutable. This aligns with the Vedantic definition of "Pramana," which must meet certain conditions: Anadi Gatha (not telling someone something they already know), Avadhita (not denying or destroying later), Asandigdha (not being doubtful), and Arthavat (making meaning to both the speaker and the listener). Anadi Gatha, Avadhita, Asandigdha, Arthavat, and Gnana Janaka are the conditions that must be met by a statement or discourse to be considered a Pramana. Pramana is that which produces correct knowledge regarding any subject, whether it be related to food, climate, the body, health, the mind, Shastras, or spirituality. Only when these conditions are fulfilled can something be termed a Pramana. Therefore, we should focus our discussions and conversations on topics that meet these criteria. The Gospel of Sri Ramakrishna exemplifies these principles. Many times he says, 'Stop talking about useless things,' and then he demonstrates. If anybody brings a newspaper and the newspaper is kept somewhere, he will sprinkle Ganges water. If a worldly person, meaning one who thinks worldly things, talks about worldly things, and makes other people worldly, he says that 7 inches below the earth where that person sits becomes impure. The remedy? The purifying effect of Ganges water, as we see. If we observe Anudvega Karam Vakyam Sathyam Priyam Hitham. You know what happens? We practically have very little to speak, saving a lot of time. As a result, all so-called friendships will fade away. That is the great disadvantage. All our friendships revolve around gossiping. I gossip, and you listen. You gossip, and I listen. What is gossip? Condemning, criticizing, finding fault with other people. The purpose? To feel that I am not like that, I am much better. But those who are habituated to criticize will criticize everything, even God, a dog, and you behind other people's backs. They will criticize them to you, and you would be a fool to think they are not criticizing you. They criticize you left and right in front of others. So, if we can truly make friends with whom we can speak only spiritual talks about God, very few friends will remain. This is what Satsanga means. Sri Ramakrishna advocates making a choice. If we want to go to God, we must fulfill all these conditions. Moreover, an entire scripture has emerged. Therefore, if we want to speak something, it should be the right thing to speak. We should use words that clearly convey our message, achieving precision of expression. While speaking, we must have the right attitude, not because we know better, but to assist in these three tasks. For these tasks, we must speak right knowledge, convey it with precision, and maintain the right attitude. This is why we have Vyakaranam, Tarka Shastra, and Pramana Shastra. Vyakaranam helps us speak correctly, ensuring no misunderstanding. Tarka Shastra helps us present our ideas so that they are irrefutable. And Pramana assures that what we speak is verified and acknowledged by many. These are of academic interest, but it shows how deep our Vedanta teachers have gone. They say when speaking, avoid three defects: Avyapti, Ativyapti, and Asambhava Dosha. I won't go into the details, but Avyapti means your speech should be intelligible to the listener, Ativyapti means it shouldn't be too complex to confuse, and Asambhava Dosha means you shouldn't talk about something impossible, known only to you. Anyway, there is a beautiful shloka that outlines the qualifications for giving a talk in a big meeting. It emphasizes that one should have the right knowledge, use precise words with the right meaning, and have the right motivation. Otherwise, their words will be useless, like trying to bind a huge elephant with the tender branches of a lotus flower. Thus, it's crucial for us to adhere to these rules. The Shanti Mantra concludes with a prayer to the Divine Lord. May my mind be united with my speech and actions, and may my actions, speech, and mind be united in God. This is the definition of a truthful person, Satyavanta Manusha. Swami Vivekananda noted that Sri Ramakrishna was the most sincere person he ever met, speaking from personal experience and authenticity. May my mind and speech be united in each other and united only in God. Simple words. Then there is 'Aavihi, Aavihi, Ma Edhi.' Aavi means light, which means knowledge. Lord, you are of the nature of knowledge, Chaitanya, Swayam Prakashakathva. You reveal yourself to me because I cannot understand you on my own. Just as Sri Ramakrishna clarified, we must pray to the police sergeant, 'Sir, you can see everybody, but nobody can see you. Please turn the light upon yourself.' These are beautiful words with deep meanings in this Shanti Mantra.