Taittiriya Upanishad Lecture 02 on 29 May 2024: Difference between revisions

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(Created page with "== Full Transcript (Not Corrected) == We are studying the Taittiriya Upanishad and still we are in the introductory part. Taittiriya Upanishad is a part of Taittiriya Aranyaka under the Taittiriya branch of Krishna Yajur Veda. Taittiriya Upanishad belongs to the Krishna Yajur Veda and part of that is Taittiriya Aranyaka. Part of that Taittiriya Aranyaka is the Taittiriya Brahmana and this Taittiriya Brahmana has 10 chapters. First and second chapters are full of Vedic ri...")
 
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== Full Transcript (Not Corrected) ==
== Full Transcript (Not Corrected) ==
We are studying the Taittiriya Upanishad and still we are in the introductory part. Taittiriya Upanishad is a part of Taittiriya Aranyaka under the Taittiriya branch of Krishna Yajur Veda. Taittiriya Upanishad belongs to the Krishna Yajur Veda and part of that is Taittiriya Aranyaka. Part of that Taittiriya Aranyaka is the Taittiriya Brahmana and this Taittiriya Brahmana has 10 chapters. First and second chapters are full of Vedic rituals, Upasanas etc. So there are 8 chapters are there. Of these 7, 8, 9th chapters form Siksha Valli, Brahmananda Valli and Bhrigu Valli. What about the 10th chapter of this Taittiriya Brahmana? That is called popularly known as Mahanarayana Upanishad. And this Taittiriya Upanishad or especially the first chapter called Siksha Valli. Remember, it is a Vedic intonation. But the meaning is only Siksha Valli. Siksha means training. As in many languages, Siksha means punishment. But actually even a prison is only a corrective procedure. So here also how to pronounce letters, words with particular Sandhis, Samasas etc. And how cleverly our Rishis have used these common Sandhis and Samadhis, turned them into something completely spiritual in the form of Upasanas. We will come to that. So this Upanishad is called Varuni Upanishad or Varuni Vidya. And curiously, the third chapter of this Taittiriya Upanishad is also called Bhrigu Valli. Because the names of these three chapters follow the beginning of each chapter. For example, Siksham Vyakhyasya Maha. So therefore, this chapter is named as Siksha beginning with the first word. Similarly, Brahma with Aapnoti Param. So the second chapter is called Brahma Valli, Ananda Valli, Brahma Ananda Valli. The third chapter starts with Bhrigu Vai Parunehi. And therefore, it obtained the name Bhrigu Valli. Simply means the chapters beginning with the word Siksha, beginning with the word Brahma and beginning with the word Bhrigu. It is easier also for us to understand. And this Taittiriya Upanishad is in the form of a prose. That means it is very easily chantable. This is one of the Upanishads along with Mahanarayana Upanishad which is highly chantable. And very often, priests use this for chanting. Very melodiously, it can be chanted. So this Upanishad is divided into several paragraphs instead of verses, shlokas or mantras. A paragraph, small or big, is also known as anuvaka. So each section, for example, Siksha Valli consists of 12 chapters, 12 anuvakas. It is called anuvaka, section, sub-section. And in this Siksha Valli, first chapter of the Taittiriya Upanishad, the first and last, that is first anuvaka and last which is the twelfth anuvaka, they are Shanti mantras. And there is a slight difference between the first and the twelfth. And we will deal with it. But in brief, first of all, the first Shanti mantra is a prayer to the Lord for the sake of removal of all obstacles. First. Second, endowing both the teacher, the ability to teach, and the student, the ability to grasp. Third, it is a prayer for all the qualities necessary so that the person can continue the study, the teaching or the study. So in other words, it is the belief without the grace of God, one cannot complete not only vaidika karma, even laukyaka karma. Not only there cannot be any progress in spiritual life, it is equally there would be no prosperity and lot of suffering if God's grace is lacking. So that is the idea we have to keep in mind. Now, why is this particular Upanishad called Taittiriya? Remember, why is Kena Upanishad called Kena? Because it starts with the word Kenaishitam, Preishitam, Patati, Manaha and Chandogya Upanishad. Chandas means Vedic meter and it is full of Upasanas and also the highest Advaita Vedanta teaching. But because of the Chandas and that belongs to Samaveda, so very chantable and that is why it is called Chandogya Upanishad. Isavasya starts with the first mantra Isavasyamitagam Sarvam, but that doesn't apply to Katha because it is Kathina, it is Katha Upanishad, you can't say that one. So Mandukya Upanishad, why is Mandukya Upanishad called Mandukya? Manduka means a frog, a big jump. There was a Rishi called Manduka and he made tremendous progress in spiritual life and his experiences expressed in the form of the twelve mantras. That is why Manduka Rishi's Kritam, therefore Mandukya Upanishad. Similarly Mundaka, Mundana means shaving the hair of the head like Tirupati, I do it. That means, that indicates a person who has taken to the life of Sanyasa, then he will be made to shave his head. Later on he may keep the beard, but certainly at the time of Sanyasa, it has to be shaved. It may most importantly, a Brahmachari is supposed to have what is called Shikha, a tuft of hair and if he is a Brahmana, Kshatriya or Vaishya, they will have sacred thread. So both the sacred thread as well as the Shikha, both have to be offered in the fire which is lit for the special purpose and go on uttering what we call Tiruja Homa Mantras. So that is why Mundana, that is shaving head is a prerequisite for the study, that is those who want to realize God. Academic study, you don't need to shave your hair, but you have to shave your brain so that it will be very sharp. So why this Taittiriya is called? Very, very interesting thing is there. One, there are two explanations for this. One explanation is that there was an actual Rishi, he was called Tittiri. I don't know. Tittiri means in Sanskrit language, a small bird called Patridge. So we can say a sparrow like that. Probably the Rishi's stature was whenever he was looked at, he appeared to be small and he only eats very little. Therefore, he might have been called Tittiri anyway. We are not sure. It is not important. So the teachings of this, teachings means always remember, it is not a professional academic teaching, but expression of a realized soul. So there was a Rishi, he must have been like this or he might have become like that because of intense austerities. Remember, Ramakrishna had 16 monastic disciples. Of them, there is one who is the leanest like Tittiri. He is called Koka Mara Swami Subodhananda. So a person might have become very lean and thin through long practice. He also just pecks at his food like a bird eating, pecking a little bit of food. He might have been called or maybe his parents named him like that. We don't know anything about it, but he was a Rishi. Who is a Rishi? A Mantra Drashta. Drashta means seer. Seer means one who doesn't see. Seer means one who has become one with the truth. This is called Darshana. There is a big difference between seeing and having Darshana. Darshana means when we go to a temple, we are going to have Darshana Bhagwan, not seeing Bhagwan. Seeing implies duality. Darshana implies complete unity. That is the difference. So this Mantra Drashta, it is not ordinary that he has composed some Mantras etc. Here Mantra, the very meaning of the Mantra, we have to remember always. Mananath Trayathe Iti Mantraha. That which saves a person by continuously contemplating upon it. Not repeating, mind you, like a parrot repeating Hare Rama, Hare Krishna. But when a cat catches, as Ramakrishna says, its natural squeaky sound comes out. No. So here we have to understand a person contemplated upon Bhagwan, Brahman, he became Bhagwan or Brahman and such a person has become Mantra Drashta, one who became with the Mantra or with the object of the Mantra. This is called Mantra Drashta, otherwise called Rishi. And therefore, this Upanishad must have been the expression of a Rishi called Tittiri. So the teachings of Tittiri Rishi might have come to be called Taittiriya because we are not sure. It is one of the very earlier Upanishads Brahm. Aranyaka means these things have developed, taught in Aranyas. That is very important for us to understand. But there is another story is there. But one more point I want to make before I proceed to that. Now, whenever a person realises God, two things might happen or one of two things will happen. Many people, as soon as they realise God, that is equivalent to what we call entering into Nirvikalpa Samadhi. Then he completely, his personality is destroyed or gets merged in the Cause. The Karya gets merged in the Karana. And then what happens? For most people, as Ramakrishna says, after 21 days or so, the body falls off. But God Himself wishes this body-mind to be used for the good of the world. So He descends in the form of again Jivatma. But this Jivatma is a Muktatma, a liberated soul. And then His very breath will become the conducers to the welfare of the entire world. That is very important for us. Only a few people are chosen like that. Like Narada, like Shankaracharya, Ramanujacharya, Madhvacharya, etc. Now the second, why this Upanishad got the name Taittiriya Upanishad? Tittiri means there is a bird. There is a little bit of funny type of story is there. But we have to reinterpret it in a different way. So this second explanation of this word, how this Upanishad got the name Taittiriya, is mythological and also symbolic. There was a Rishi called Vaishampayana. And he is a Yajurveda Acharya. Remember, before this Taittiriya, this Yajurveda was only one. There is no black or white. It was purely an Yajurveda. And there were many disciples to this Vaishampayana Rishi. But there was one of his disciples who was extraordinarily intelligent, earnest, endowed with Shraddha, Bhakti. And he could, whatever the Guru says, like Narendra Nath, whatever Sri Ramakrishna says, instantaneously he understands what he meant. Just to recollect you, once Sri Ramakrishna was talking about the tenets of Vaishnavism. And there are three tenets. Who is a good Vaishnava? So he must have these three characteristics. Naame Ruchi. He must have tremendous love for the name of God. Then Vaishnava Seva. He should serve all the devotees of God. But it doesn't mean he should not serve other people. But he should serve those spiritual people, good people and especially those who are devotees of God. And that is what Sri Ramakrishna also clearly teaches us. That is what he calls, cultivate the company of the holy. Always cultivate Satsangha. So Sat means here people who are spiritual. Sri Ramakrishna was explaining this is the Vaishnava Seva. Third is Jeevedaya. So what about other people who are not spiritual? Worldly and worldly people also can be two types. Those who are very worldly. All worldly people are worldly. But some people very worldly. But they are not evil people. Their policy is live and let live. I also want to live but I don't want to harm anybody and let other people also live. And these are much superior people. But the other one is live and do not allow anybody to live. That means happily, always creating trouble for other people. Like the jimindar at the village called Dere. Whole life he was only troubling people. How many people he destroyed. But it is wrong on my part to say he destroyed other people. If the karma done in the past life of those people was not destroying them, this person only an instrument that's all. Remember always, if you believe in the Vedas, nobody can give us happiness or unhappiness. Nobody can do us good or evil. Our own past karma catches us in this life. And this very life is meant only to exhaust the punya or papa karmas. There is no doubt about it. Anyway, so there was this great disciple Yajnavalkya. He was an extraordinarily intelligent person. Because it is this Yajnavalkya, later on he is famous in the Brihadaranyaka Upanishad. Now this Yajur Veda, in it later on there was a black. First of all there is a black and there is a white. It was divided into two after this story. So what happened? Once there was a problem with the Guru. Probably he was very sick or some other trouble was there. Then what happened that the Rishi called and asked all his disciples, if you perform this Vedic karma, then I will be okay. I should be okay. Will you please do it on my behalf for my welfare? Naturally, of course, they would be very very happy to do it. Like the direct disciples of Shri Ramakrishna. Always, you know, they were ready to give up even their life. I forgot to complete that story. Shri Ramakrishna was expounding these three tenets of Vaishnavism. And then when the third one, that is Jeevedaya, compassion towards the worldly people came. Shri Ramakrishna entered into Bhava Samadhi and he came out as if he was diving deep into the ocean and then brought out unknown meanings to it. And then he said, no, not compassion. Who are you? You are a worm. You are bound yourself. How you dare to say, I am going to show compassion to other bound creatures. First you be free. Then God will let you know what He wants to do with you. So, not Jeevedaya, but Shivajnane Jeevasheva. That considering every suffering, especially suffering creature, not only Vaishnavas, but every other person, none other than Brahman, Shiva. Looking upon them as Shiva. So you should serve them to the best of your ability. And this was the foundation of the future Ramakrishna order, that is Atmano Moksha Artham Jagat Hita Echa. So many disciples of Thakur had heard it and they understood in their own way. But when they came out of Shri Ramakrishna's presence, Narendra Nath said, today Shri Ramakrishna had opened my eyes to the biggest truth. What was the truth? How a beautiful harmony can be created between Karma, Jnana and Bhakti. So here, what is the Jnanam? Each soul is potentially divine, Shiva. Each soul is potential Shiva. Whether they know it or not, one's real nature cannot be nullified. And then you have to serve them with that knowledge. And that is what Yoga, that is called Seva Yoga. But when we see any great person, automatically Bhakti comes, reverence comes. We feel like falling at the feet of such person and touch that person's feet. So that is what is most important for us to understand, that is called Bhakti. So Karma, Jnana, Bhakti and Yoga is included in that. Intense effort is called Yoga. Concentration is called Yoga. And so all the four Yogas are harmoniously combined in that one teaching of Shri Ramakrishna. What is that teaching? Not Daya, not compassion. But Shiva Jnana, Jeeva Seva. And Swamiji said, if I get an opportunity, I will broadcast this teaching. And that is the ideal for this Kali Kaala. Because one cannot be exclusive Jnani. Only very few people are fit for that. Neither exclusive Yogi nor exclusive Karmi. Karma without Bhakti and knowledge. And knowledge without Bhakti and Karma. Bhakti without Karma and knowledge are completely useless, if not harmful. So now, here was the day, Agnimalkya. Extraordinarily great person. How do we know? If we happen to study Brihadaranyaka. Especially his debate with so many of those learned Brahmanas. Including one of the greatest women Rishis called Gargi. So that Agnimalkya was one of the disciples of Vaishampayana. And this Vaishampayana wanted his disciples to do for recovering his health etc. And then this story goes like this. He was very proud of his learning. But it is not really so. We will see it. So he went to his Guru. As if with arrogance he said, where is the need for the other disciples? Alone I can do everything. And I can fulfill your desire. And it seems the Guru detected the arrogance and became very angry with him. And said, whatever you have learned from me. Because his belief was Vidya must give Vinaya. Vidya Dadaati Vinaya. The more learned a person, the humbler he becomes. So he should have become humbler instead of becoming arrogant. So you vomit, you return whatever you have learned from me. Now it is a very puzzling question for us. If I have learned something from somebody, how are you going to give it back to somebody? One way of it is you will never use it. But it cannot be removed from you. So it is said, in this peculiar story Yajnavalkya immediately assumed the form of, or he brought out, vomited all the learning that he got from Vaishampayana Rishi. And then the other disciples, unfortunately who are not so wise, so they assumed the form of a small sparrow, it is called Tittiri. So Tittiri bird. Because as a human being, one cannot eat the vomit of others. But many animals do this. So immediately they consumed all that that was vomited. And then this Yajnavalkya now had to leave his Guru's ashrama. But he was after true knowledge. There was no doubt. So he worshipped Bhagavan Surya in the form of a horse. And then Bhagavan Surya, who is the source of all knowledge, that is why he is called light, means knowledge. Immediately he granted him all that he had lost. And from that time onwards, what was earlier was called Krishna Yajurveda. And what he did, what he found through the grace of Surya Deva was called Shukla. Bright, Shukla means bright, Yajurveda. So in both versions we get the Brihadaranyaka Upanishad. So this is the funny story. But what is the symbolism? Symbolically it means Yajnavalkya understood what his Guru wanted to convey. So his Guru asked him, My child, these other students are not capable of understanding. So I don't want to repeat it. Will you just like, you know, in our schools also I have seen this one. If a student is bright, after some time when the teacher is sick or has to go somewhere, he will ask this bright student, You act as a temporary teacher for me and then teach the other students what I have taught you earlier. That means you have the capacity. So Yajnavalkya had not only the capacity to understand, he also had that supreme skill which we see in the Brihadaranyaka Upanishad. Many times I had quoted, even including the highest truth about what we call love, which he taught to his own wife who became a disciple, Brahmavadini. So Yajnavalkya had understood he acted as a stand-in for the teacher and he gave that teaching in digestible form to his co-disciples. That is the real symbolism. Otherwise the story that they can assume the form of the birds and again assume their human form. This is only symbolically we have to understand. So this, as I said, Yajnavalkya later on wanted to acquire. So he worshipped Surya Bhagawan and created Shukla Yajur Veda. Thus he was responsible for the Upanishads, especially this Brihadaranyaka Upanishad. So in this Taittiriya Upanishad, there are four chapters as I mentioned and the first three chapters Sikshavalli, Brahmanandavalli and Bhriguvalli and how the names came also I have told you. And this Mahanarayana Upanishad is one of the greatest Upanishads again. It is a collection as again from many other Upanishads and most of the bulk of the sannyasa mantras form this Mahanarayana Upanishad. So Brahma Medhava, Madhu Medhava, Brahma Medhava, Madhu Medhava like that will be there. These are not supposed to be chanted by householders. But anyway, even every disciple of Sri Ramakrishna or every person initiated by Sri Ramakrishna is a sannyasi. How come? What is the logic? So if there is a male dog and female dog produce an offspring, then you see it will be a dog only. So if two birds mate and the result will be a baby bird. So babies are nothing but replicas of their parents. But who are our parents? Sri Ramakrishna and Holy Mother. And who are they? Sannyasins. And the children of Sannyasins will be what? Only Sannyasins. But the difference will be some children of Sri Ramakrishna and Holy Mother, they actually formally renounce the world and put on this, take to the lifestyle of a Sannyasin, 4th Ashrama. But the householders, they are supposed to practice the same disciplines but Manasika, mentally. They can lead a householder's life. They can of course legitimately produce children. But their one goal should be, otherwise one cannot be called a disciple of, a child of Sri Ramakrishna and Holy Mother. They are Gods for us. God actually, not even Gods. So our goal should be realization of God and those who are earnest about it and struggle sincerely to the best of their ability. So then, some of them take external Sannyasa, including the mental Sannyasa. Some of them, they can lead, they can produce what is called lineage. But they should live, as Sri Ramakrishna says, like a maid servant in the house of a rich person. So these Brihastas must practice Manasika Sannyasa. And many of the householder disciples of Sri Ramakrishna have practiced this Manasika Sannyasa. I think all of them. But two stand out as the greatest. One is Naga Mahasaya, another is M. Of these, Naga Mahasaya stands head and shoulders above everybody else. But M. also became a Sannyasi. Balaram Basu became a Sannyasi. Not externally, but internally. Ramachandra Dutta also did. Every disciple of Sri Ramakrishna had a marvelous vision just before passing away. If you study the lives of these great disciples of Sri Ramakrishna and Holy Mother, then you will see what I am talking about. So, in this Taittiriya Upanishad, Shankaracharya has written marvelous commentary, Bhashya. As I said, he has written 11 important Upanishads, of which Svetashtra is not considered by some. Some doubts are expressed. So some people even go to the length of saying there are 12 Upanishads upon which Shankaracharya had written commentary. But I have not found it. Anyway, it does not matter. Even the Bhashya on the Svetashtra is most marvelous. After all, even if somebody had done it. So, their purpose is only to follow the footsteps of Shankaracharya and interpret the Upanishads in the light of the Advaita Vedanta. Now, this Taittiriya Upanishad has three chapters. Seekhsha Valli, second chapter is Brahma Valli, Ananda Valli or Brahma Ananda Valli. Third chapter is called Bhrigu Valli. So, the first chapter is a preparatory chapter. Very important. How to pronounce properly? That is, when we are speaking, we must be able to speak properly. Psychologists have made a lot of research. And do you know what they found? They found that if a person's language is refined language, then his mind is also very refined. By the type of speech we hear from people, we can very well estimate how refined, how cultured a person is. Not merely getting degrees, but how refined a person is. And this is a great fact also. Nowadays, people are also writing all sorts of books with the lowest type of language that is possible. And that is why it reflects the type of society in which they are born, grown and became imbued with those ideas. But the second and third chapters, they are the highest Vedanta. Especially, the second chapter is the definition of Brahman. One of the most important Swaroopalakshana is given there. This is very important for us. Taittiriya Upanishad is quoted many, as I said, as somebody has calculated that more than 800 times the quotations from this Taittiriya Upanishad have been given in the Brahmasutra Bhashya of Shankaracharya. That shows how important it is. Now, the second chapter, usually called Brahmanandavalli. Now, this gives what we call one of the two definitions of Brahman. What are the two definitions? The first definition is called Tathastalakshana. That is preliminary definition, accidental definition. I hope you will recollect. You wanted to find out in a particular colony. Colony means all the houses look alike. And then you want to go to reach one particular house. You ask somebody who is staying nearby. Says, you see that there is a crow. This is the classical example cited. There is a crow there, Kaka. So that is the house of the Devadatta. And then temporarily it helps you. This is called Tathastalakshana. What is the Tathastalakshana in this? It comes in the third chapter. That is Bhrigavalli. What is it? That is Srishti Stithi Laya. That is from where we have come. And because of which we are able to continue to exist. And finally, where we have to return. Srishti Stithi Laya. This is the second sutra in the Brahma Sutras. Janmaadhyasya Itaha. And that sutra is based upon this third chapter, Bhrigavalli, of this Taittiriya Upanishad. But in the second chapter, called this Brahmanandavalli, the second important definition of Brahman, what is called Swaroopalakshana. At the very beginning of this one, first he says, Brahma Vidha Apnoti Param. The supreme goal is reached when a person realizes Brahman as one's own self. But what is that Brahman? That is where the definition comes. Satyam Jnanam Anantam Brahma. Brahman is Satyam. Brahman is Jnanam. Brahman is Anantam. We will discuss this marvelous definition when the time comes. I am only indicating what we are going to discuss then. So, as I said, this Sikshavalli consists of 12 Anuvakas and with 2 Shanti Pathas. Now, before we enter the proper text, let us recollect certain terms, without which our study will not be very useful actually. So, the very first thing we have to recollect from my past talks, the first thing is called Anubandha Chatustayam. Chatustayam means fourfold. Anubandha means certain conditions necessary. Before we undertake the study of any scripture, whether it is Bhagavad Gita or Upanishads or the Gospel of Ramakrishna or the Gospel of Holy Mother or the complete works or the Yogas of Swami Vivekananda or the teachings of Swami Brahmanandaji, we must sit and ask. Otherwise, it won't be useless but it will not be very fruitful. So, what are these four questions? First of all, what for do you want to study? What for you want to use this time for the study of the scripture? This is called Prayojana. Prayojana means what is the goal? What do you want to achieve? Somebody is studying what is called CS, Computer Science. He wants to become a computer expert. So, he wants to obtain a job trying to improve things etc. If somebody wants to be a chemist, then he must study chemistry. So, if a person studies physics, he cannot be a chemist. If somebody studies poetry, he won't be a biologist. Every science has its own special purpose. So, what is it you want? And that is where we have to sit and think. Do I want to obtain money? Then don't study the Upanishads. Study the Dharmasastra or Karmakanda, the first part of the Vedas. I will come to that. The second thing we have to ask is that what is the subject I have to study? If I want to be a master of physics, I must study physics, not chemistry. So, the subject if I want to realize God, that scripture which helps us to define God, define Sadhana and also point out the obstacles that can occur in the path. All these things should be studied very properly. So, that is called Vishaya, subject. So, then what is the book that contains this scripture? So, that is first Prayojana, then what is called Vishaya, and then what is the appropriate book we have to study? Vishaya must be contained, that book which contains that particular subject, which by studying which I will achieve my purpose. So, that is very important to be clear about these three things. But the most important thing is, am I an Adhikari? Am I a fit person? Am I a healthy person physically, mentally? Have I the aptitude? Not only I have to be intelligent, have I the aptitude? This is called Adhikari. So, what is the Adhikari? Supposing a person who wants to be a musician must have a special type of capacity to hear. A person who wants to be either a sculptor or a painter must have his eyes working properly. He may not be able to hear properly. But for a musician, a person may not be able to see properly. But he must be having the power to hear properly and distinguish between various types of Shrutis like Sa. What is the difference between Komala Ga, Komala Ri and Thivara Ri, Komala Ma and Thivara Ma, Komala Ni and Thivara Ni, Komala Da and Thivara Da. Otherwise, this fellow's music will be, he will be Ga-Da. So, this is very important. Adhikari, a person wants to be a surgeon and he must have very sharp eyesight. A person wants to drive in what is called Formula, one car driver. What should he have? Not only fine eyesight but lightening quick responses. He should be able to guide his car even if other cars are trying to push him out, how to maneuver etc. So, Adhikaritva is very important. So, Prayojana, Vishaya, Sambandha, Adhikari. Sambandha means the relationship between the book and the subject which we have to master in order to achieve our Prayojana provided we are having all the characteristics that is fitness for studying that particular subject. This is called Anupandha Chatursthaya. Let us assume that people have this Anupandha Chatursthaya. Now, we have to go back and say according to us that every creature that is born, especially human being, he will have four Purusharthas, desires. Purushartha means desirable desires, desirable goals. Because undesirable desires will lead to disaster, wars, pestilences. All these are the direct cause of the cumulative Karmaphala that we have been doing. Why does war take place? Really good people do not go to war. They will cooperate with each other. But if people are greedy, people are cherishing hatred towards each other, whatever may be the cause, religion, race or for land, for water, for food. Now you see every country wants to grab. How come these Mughals, Turks and English people, the French people, the Goa people, all these people, Portuguese people, all these people, why did they come to India? Because of terrible greed and what was the result? How many hundreds of years of terrible misery were created for Indians? But I would say it is because we deserved it. We earned it. Two Indians never come together. Even spiritual, two spiritual so-called disciples fight with each other. So one must be an Adhikari for all these things. So our Purusharthas are four, desirable. That's why the scriptures tell, desirable goals. Any fool will desire something undesirable. But our scriptures have to guide us. They are called Purusharthas. We know what the Purusharthas are. Dharma, Artha, Kama and finally Moksha. Dharma, Artha and Kama, these three are called worldly goals, what is called prayas. But Moksha, liberation, God realization, this is called Shreyas. So our entire Vedas, their only purpose is how to help each one of us first by achieving the three goals, prayas. Remember, prayas is a must. It is like a foundation. So much misinterpretation of scriptures by people have created a lot of confusion. Nobody can desire only Moksha unless the person has already gone through his prayas. First he must be Dharmic. Then he must earn whatever means of enjoyment in a Dharmic way. And he must also enjoy the result of his hard work in a Dharmic way. Just because you are a rich fellow, you can't go on eating a hundred Rasgullas every day. You can't go on changing coats every one hour. You can't go on changing, even if you have got twenty bedrooms in yours, you can't go on jumping from one bedroom to the other. And there is a Dharmic way of acquiring the means of enjoyment. And there is a Dharmic way of enjoying itself by offering to God and remembering God's grace, etc. And these things are completely created and directed in the form of Vidhi and Nishayda. So Vedas are... We know we have four Vedas. Rig Veda, Yajur Veda, Sama Veda, Tharvana Veda. And each Veda is divided into two parts. The first part is called Karma Yoga, Karmakanda. Sorry, not Karma Yoga, Karmakanda. The second part is called Gnana Kanda. What is the purpose of these two? Karmakanda is meant for the fulfilment of the first three, Dharma, Artha and Kama. And when a person has gone through this and he is satiated and he says, I had enough, I want something eternal, permanent. Then he will turn to the second part, Gnana Kanda. Gnana means God here, not Gnana Marga. Very important to understand this distinction. Gnana and Gnana Marga. These are two complete separate issues. So Gnana is the goal of everybody. Raja Yogi, Karma Yogi, Bhakti Yogi or Gnana Yogi. But Gnana Marga is separate from the other Margas. Fools are not able to understand this simple truth. They go on quarrelling with each other. Oh, my path is better than... Bhakta says, my path is greater than your path. And Gnani says, my path, your path is inferior. Mine is the superior path. And forget both of them. Sit and then quarrel. That is not good. That is why Sri Ramakrishna has come to teach. There is a harmony between Karmakanda and Gnana Kanda. Between four Yogas. Between householder and Sannyasin's way of life. Between religions, between races, between countries, between languages. There is a divine harmony. Even though there seems to be tremendous diversity. But there is a unity which unites all of them together. If we can ferret out that secret, then our life will be blessed. And we can also make other people's lives much better, much sweeter. That is why Sri Ramakrishna's order, Ramakrishna's order is motivated. Twin ideal. Twin motto. I cannot progress in spiritual life without taking the help of the Jagat. So I must give something to the Jagat. And I also must progress in my own way. Both go together. Selfishness will not work in this particular instance. So these Vedas, every Veda teaches Karmakanda. That is, the scripture guides exactly what is the way to adopt. What is the way to avoid. Vidhi and Nishedha. For what purpose? In order to fulfil our Dharmic desires, prayers. Which is Dharma, Artha and Kama. And the study of these things have been clearly indicated with the Gurukula. It is the duty of the teacher to tell that these two parts of the Vedas. Because one cannot exist without the other. One is like a staircase. Another is like the roof. Roof is useless. One cannot reach without the staircase. Staircase doesn't fulfil its purpose if there is no roof at all. So this is how the beautiful thing is there. And there are three types of Sadhanas which we will take up in our next class.
We are studying the ''Taittiriya Upanishad'', and currently, we are still in the introductory part. The ''Taittiriya Upanishad'' is a part of the ''Taittiriya Aranyaka'' under the ''Taittiriya'' branch of the ''Krishna Yajur Veda''. It belongs to the ''Krishna Yajur Veda'' and is part of the ''Taittiriya Aranyaka''. Within the ''Taittiriya Aranyaka,'' there is the ''Taittiriya Brahmana'' consisting of 10 chapters. The first and second chapters are filled with ''Vedic'' rituals, ''Upasanas'', etc., leaving us with 8 chapters. Among these, the 7th, 8th, and 9th chapters form the ''Siksha Valli, Brahmananda Valli'', and ''Bhrigu Valli'', respectively. What about the 10th chapter of the ''Taittiriya Brahmana''? It is popularly known as the ''Mahanarayana Upanishad''.
 
The ''Taittiriya Upanishad,'' especially its first chapter called ''Siksha Valli'', is a ''Vedic'' intonation. However, its meaning is solely related to training. Although in many languages, "''Siksha"'' might connote punishment, in reality, even punishment serves as a corrective procedure. Here, the focus is on how to pronounce letters, words with particular ''Sandhis, Samasas'', etc., and how our ''Rishis'' ingeniously turned these common linguistic elements into spiritual practices like ''Upasanas''.
 
This ''Upanishad'' is also called ''Varuni Upanishad'' or ''Varuni Vidya''. Interestingly, the third chapter of the ''Taittiriya Upanishad'' is also called ''Bhrigu Valli'', as the names of these three chapters correspond to the beginning of each. For example, "''Siksham Vyakhyasya Maha''" begins with "''Siksha''," hence the chapter is named ''Siksha Valli.'' Similarly, "''Brahmavit'' ''Aapnoti Param"'' starts with "''Brahma,"'' leading to the name ''Brahma Valli, Ananda Valli, Brahma Ananda Valli'' for the second chapter. The third chapter starts with "''Bhrigu Vai Parunehi''," thus named ''Bhrigu Valli''. This naming convention makes it easier for us to understand the content.
 
The ''Taittiriya Upanishad'' is presented in prose form, making it easily chant-able. Along with the ''Mahanarayana Upanishad'', it is highly suitable for chanting, and priests often use it for this purpose due to its melodious nature.
 
 
So, this ''Upanishad'' is divided into several paragraphs instead of verses, ''shlokas'', or ''mantras''. A paragraph, whether small or large, is also known as ''anuvaka''. Each section, for example, the ''Siksha Valli'', consists of 12 chapters or ''anuvakas''. These ''anuvakas'' are essentially sections or sub-sections. In the ''Siksha Valli'', the first chapter of the ''Taittiriya Upanishad,'' the first and last ''anuvakas'', the first being the first ''anuvaka'' and the last being the twelfth ''anuvaka,'' are ''Shanti mantras.'' There's a slight difference between the first and the twelfth, which we will address.
 
In brief, the first ''Shanti mantra'' is a prayer to the Lord for the removal of all obstacles. Second, it invokes blessings for both the teacher's ability to teach and the student's ability to grasp. Third, it prays for all the qualities necessary for the person to continue their study or teaching. In other words, it signifies the belief that without the grace of God, one cannot complete not only ''vaidika karma'' but also ''laukyaka karma.'' Moreover, there can be no progress in spiritual life, and prosperity may be elusive, with the absence of God's grace.
 
Now, why is this particular ''Upanishad'' called ''Taittiriya''? Just as the ''Kena Upanishad'' is named for starting with the word "''Kenaishitam''," and the ''Chandogya Upanishad'' is named for its emphasis on ''Chandas (Vedic'' meter) and ''Upasanas'', the ''Taittiriya Upanishad'' is named for its association with the ''Taittiriya'' branch of the ''Krishna Yajur Veda''. The ''Mandukya Upanishad'', similarly, is named after ''Rishi Manduka,'' who made significant spiritual progress, reflected in the twelve mantras of the ''Upanishad.'' And the ''Mundaka Upanishad'' is named for the practice of ''Mundana'', or shaving the head, which is a prerequisite for those seeking realization of God. Academic study, you don't need to shave your hair, but you have to shave your brain so that it will be very sharp.  
 
 
The name "''Taittiriya''" has some intriguing origins. There are two explanations for it. One explanation suggests that there was indeed a ''Rishi'' named ''Tittiri. "Tittiri''" in Sanskrit refers to a small bird, like a partridge or a sparrow. Perhaps the ''Rishi'' had a small stature and ate very little, resembling the behavior of such a bird. However, it's uncertain and not particularly significant. What truly matters are the teachings themselves. When we talk about teachings, it's crucial to remember that they're not merely academic lessons but expressions of a realized soul.
 
Consider, for instance, the example of Sri Ramakrishna's disciple Koka Mara Swami Subodhananda, who was extremely lean and ate sparingly, akin to a bird pecking at its food. It's possible that ''Tittiri Rishi'' had similar traits, either naturally or developed through intense spiritual practices. A ''Rishi'', after all, is a seer, someone who has transcended ordinary sight and attained unity with the truth. This unity is known as ''Darshana'', which is distinct from mere seeing as it implies complete oneness.
 
A ''Rishi'', or ''Mantra Drashta'', is not someone who merely composes mantras but someone who becomes one with the essence of the mantra through deep contemplation. The term "''mantra''" itself implies this, as it is that which saves through continuous contemplation, not mindless repetition. Therefore, the ''Taittiriya Upanishad'' likely reflects the teachings of such a ''Rishi'' who attained unity with the essence of the mantra.
 
The name "''Taittiriya"'' could have originated from the teachings of this ''Rishi Tittiri.'' These teachings may have been passed down and eventually came to be associated with the ''Taittiriya Upanishad.'' However, this is just one interpretation, and there's another story behind the name.
 
 
Before delving into the second explanation for why the ''Upanishad'' is called ''Taittiriya'', let's consider what happens when a person realizes God. There are two possibilities: first, upon realization, the individual may enter ''Nirvikalpa Samadhi,'' where their personality dissolves and merges into the divine source. After a period, usually around 21 days, the body may fall away, but if God wills it, the liberated soul may return to the world to serve humanity. This soul, now liberated, becomes a conduit for the welfare of all. Only a select few, like Narada, Shankaracharya, Ramanujacharya, Madhvacharya, and others, are chosen for such a divine mission.
 
Now, onto the second explanation for the name "''Taittiriya." Tittiri'' refers to a bird, and there's an amusing yet symbolic story behind this. It involves a ''Rishi'' named ''Vaishampayana,'' who was a ''Yajurveda Acharya'' in a time when the ''Yajurveda'' was undivided. He had many disciples, but one stood out for his exceptional intelligence, earnestness, and devotion. This disciple, much like Narendra Nath (Swami Vivekananda), could instantly grasp his ''Guru's'' teachings. Once, Sri Ramakrishna was explaining the three tenets of ''Vaishnavism: Naame Ruchi (''intense love for God's name), ''Vaishnava Seva'' (service to devotees of God), and ''Jeevedaya'' (compassion for all living beings). This disciple exemplified these qualities.
 
 
Other people who are not spiritually inclined can be broadly categorized into two types: those who are very worldly but not necessarily evil, and those who actively cause trouble for others. The former group believes in "live and let live" and prefers not to harm anyone, while the latter group thrives on creating problems for others, like the landlord in the village called Dere, who caused much suffering for many people throughout his life. However, it's important to understand that individuals like him are merely instruments through which the consequences of past karma unfold. According to the ''Vedas,'' nobody can bring us happiness or unhappiness, nor can they do us good or evil; it is our own past actions (''karma'') that determine our experiences in this life. This life is primarily meant for exhausting the effects of past karma, whether positive (''punya'') or negative (''papa).''
 
Now, let's turn to the story of the great disciple Yajnavalkya. He was known for his extraordinary intelligence and later became famous in the ''Brihadaranyaka Upanishad''. In the context of the ''Yajur Veda'', there came a time when a crisis befell the ''Guru'', perhaps due to illness or some other trouble. In response, the ''Guru'' asked his disciples to perform a ''Vedic'' ritual on his behalf for his welfare. Naturally, the disciples were eager to help, just as the direct disciples of Sri Ramakrishna were always ready to sacrifice even their lives for his sake.
 
Returning to Sri Ramakrishna's teaching on the three tenets of Vaishnavism, when he reached the third tenet, ''Jeevedaya'' (compassion for all living beings), he entered into a profound state of divine absorption (''Bhava Samadhi'') and emerged with a profound insight. He clarified that it's not merely compassion but recognizing every suffering creature as none other than ''Brahman, Shiva.'' This perspective shifts the focus from mere compassion to serving all beings as embodiments of the divine. This teaching laid the foundation for the future Sri Ramakrishna Order's motto: "''Atmano Moksha Artham Jagat Hita Echa''" (For one's own salvation and for the welfare of the world). Many of Sri Ramakrishna's disciples, including Narendra Nath (Swami Vivekananda), found profound meaning in this teaching, seeing how it harmonized ''Karma'' (action), ''Jnana'' (knowledge), and ''Bhakti'' (devotion).
 
 
In this teaching, the essence of ''Jnana'' (knowledge) is illuminated. It asserts that each soul is inherently divine, with the potential to realize its true nature as Shiva, the ultimate reality. This realization cannot be negated, whether one is aware of it or not. Therefore, when serving others, one must do so with the understanding that they are serving manifestations of the divine. This approach to service is termed ''Seva Yoga''.
 
Additionally, when encountering great souls or realized beings, a natural sense of reverence and devotion arises. This sentiment, known as ''Bhakti'' (devotion), prompts one to bow down and seek their blessings. Thus, within this teaching, the paths of ''Karma'' (action), ''Jnana'' (knowledge), ''Bhakti'' (devotion), and ''Yoga'' (intense effort and concentration) are harmoniously integrated.
 
Swami Vivekananda expressed his intent to disseminate this teaching widely, recognizing its relevance and applicability in the present age, known as ''Kali Yuga''. He emphasized the importance of balancing the pursuit of knowledge, action, and devotion, as exclusive emphasis on any one aspect can be inadequate or even detrimental.
 
The story of Agnimalkya, a disciple of Vaishampayana, illustrates the importance of humility alongside knowledge. Despite his learning, Agnimalkya's arrogance led to his ''Guru's'' rebuke and instruction to return the knowledge he had received. While it may seem impossible to "return" knowledge once acquired, the story symbolically depicts Yajnavalkya's immediate relinquishment of his learning in response to his ''Guru's'' command. The other disciples, lacking such wisdom, symbolically assumed the form of sparrows (''Tittiri'') and consumed the knowledge, signifying their inability to grasp its true essence.
 
 
After being asked to leave his Guru's ashram, Yajnavalkya remained steadfast in his quest for true knowledge. He turned to the worship of ''Bhagavan Surya'', the sun god and source of all knowledge, in the form of a horse. Through his sincere devotion, Surya granted Yajnavalkya all the knowledge he had lost. This marked a significant transformation in the Yajurveda, with Krishna Yajurveda being referred to as ''Shukla Yajurveda'' thereafter. Both versions of the ''Yajurveda'' contain the ''Brihadaranyaka Upanishad.''
 
Symbolically, this story reflects ''Yajnavalkya's'' understanding of his ''Guru's'' intentions. When his ''Guru'' entrusted him with imparting knowledge to the other disciples, it signified Yajnavalkya's exceptional capacity and skill. He effectively acted as a stand-in teacher, delivering the teachings in a manner digestible for his co-disciples. This symbolic interpretation highlights Yajnavalkya's role in the transmission of knowledge and the formation of the ''Shukla Yajurveda'', particularly the ''Brihadaranyaka Upanishad''.
 
The ''Taittiriya Upanishad'' comprises four chapters: ''Sikshavalli, Brahmanandavalli, Bhriguvalli'', and the ''Mahanarayana Upanishad.'' The ''Mahanarayana Upanishad'', a significant text within the collection, primarily consists of ''sannyasa mantras''. These mantras are traditionally reserved for renunciants and are not meant to be chanted by householders. However, in the tradition of Sri Ramakrishna, every disciple initiated by him is considered a sannyasin. This is because the disciples are seen as spiritual offspring of Sri Ramakrishna and Holy Mother, who were both renunciants. Just as the offspring of dogs are dogs and the offspring of birds are birds, the children of renunciants are considered renunciants themselves.
 
 
Indeed, there's a distinction between the disciples of Sri Ramakrishna and Holy Mother who formally renounce the world and adopt the lifestyle of a ''Sannyasin'' in the fourth stage of life (''Ashrama''), and those who remain householders but practice the disciplines of ''Sannyasa'' mentally (''Manasika''). While both groups aim for the realization of God, the former takes external ''Sannyasa'', while the latter practices internal renunciation, known as ''Manasika Sannyasa.'' They lead household lives but maintain a mental detachment akin to that of renunciants. Sri Ramakrishna emphasized that householders should lead their lives like maidservants in the house of a wealthy person, maintaining mental renunciation.
 
Among the disciples of Sri Ramakrishna, Naga Mahasaya and M stand out as exemplary practitioners of ''Manasika Sannyasa''. Although they did not take external ''Sannyasa,'' they lived internally detached lives, focusing on spiritual realization. Other disciples, such as Balaram Basu and Ramachandra Dutta, also practiced internal renunciation. Each disciple had a profound spiritual vision before their passing, reflecting their deep spiritual attainment.
 
Shankaracharya's commentary (''Bhashya'') on the ''Taittiriya Upanishad'' is highly esteemed. He authored commentaries on eleven important Upanishads, with some debate about whether the ''Svetasvatara Upanishad'' should be included. Regardless, Shankaracharya's interpretations are revered for their elucidation of ''Advaita Vedanta,'' guiding seekers towards understanding the Upanishadic teachings in the light of non-dualism.
 
The ''Taittiriya Upanishad'' consists of three chapters: ''Siksha Valli, Brahma Valli (Ananda Valli'' or ''Brahma Ananda Valli''), and ''Bhrigu Valli.'' The first chapter, ''Siksha Vall''i, serves as a preparatory chapter, focusing on the proper pronunciation and refinement of speech. Psychologists have found a correlation between refined language and a refined mind, highlighting the importance of speech in assessing a person's culture and refinement. This underscores the significance of linguistic precision and elegance in spiritual practice.
 
 
Nowadays, people are writing all sorts of books with the lowest type of language possible, reflecting the type of society in which they are born, grow, and become imbued with those ideas. However, the second and third chapters of certain texts are of the highest ''Vedanta''. Especially, the second chapter is the definition of ''Brahman''. One of the most important ''Swaroopalakshana'' is given there. This is very important for us. The ''Taittiriya Upanishad'' is quoted frequently, as it has been calculated that more than 800 quotations from this ''Taittiriya Upanishad'' are given in the ''Brahmasutra Bhashya'' of Shankaracharya, demonstrating its significance.
 
Now, the second chapter is usually called ''Brahmanandavalli''. This chapter provides one of the two definitions of ''Brahman''. The first definition is called ''Tathastalakshana,'' which is a preliminary or accidental definition. For instance, if you are looking for a particular house in a colony where all the houses look alike, you might ask someone nearby, and they could say, "See that house with the crow on it? That is Devadatta's house." This temporary identifier is called ''Tathastalakshana''.
 
In this context, ''Tathastalakshana'' comes in the third chapter, ''Bhrigavalli,'' which involves ''Srishti, Stithi'', and ''Laya''—creation, sustenance, and dissolution. This is the second ''sutra'' in the ''Brahma Sutras, "Janmaadhyasya Itaha,"'' and it is based on the third chapter, ''Bhrigavalli'', of the ''Taittiriya Upanishad.''
 
In the second chapter, ''Brahmanandavalli,'' the second important definition of ''Brahman'' is called ''Swaroopalakshana''. At the beginning, it states, "''Brahma Vid Apnoti Param''." The supreme goal is reached when a person realizes ''Brahman'' as their own self. But what is that ''Brahman''? That is where the definition comes: "''Satyam Jnanam Anantam Brahma." Brahman'' is ''Satyam'' (truth), ''Jnanam'' (knowledge), and ''Anantam'' (infinity). We will discuss this marvellous definition in detail later. I am only indicating what we will discuss.
 
As I mentioned, ''Sikshavalli'' consists of 12 ''Anuvakas'' and includes 2 ''Shanti Pathas''. Before we delve into the proper text, let us recollect certain terms without which our study will not be very useful. The first thing we have to recall from my past talks is ''Anubandha Chatustayam.'' ''Chatustayam'' means fourfold, and ''Anubandha'' refers to certain necessary conditions. Before we undertake the study of any scripture—whether it is the ''Bhagavad Gita, Upanishads'', the Gospel of Ramakrishna, the Gospel of Holy Mother, the complete works or the ''Yogas'' of Swami Vivekananda, or the teachings of Swami Brahmanandaji—we must reflect and ask ourselves some fundamental questions. Otherwise, our study might not be useless, but it will not be very fruitful.
 
 
So, what are these four questions? First of all, what is your purpose for studying? Why do you want to use this time to study scripture? This is called ''Prayojana. Prayojana'' means, what is the goal? What do you want to achieve? For instance, someone studying Computer Science (CS) wants to become a computer expert, to obtain a job, and to improve things. If someone wants to be a chemist, they must study chemistry. A person studying physics cannot be a chemist, and someone studying poetry won't become a biologist. Every science has its own special purpose. So, what do you want? This is where we need to sit and think. Do you want to obtain money? Then don’t study the ''Upanishads''. Study the ''Dharmasastra'' or ''Karmakanda,'' the first part of the ''Vedas.'' I will come to that.
 
The second question to ask is: What is the subject I need to study? If I want to master physics, I must study physics, not chemistry. If I want to realize God, I must study the scripture that helps define God, outlines the path of ''Sadhana'', and points out the obstacles that can occur on this path. This is called ''Vishaya'', or the subject.
 
Next, what is the appropriate book we need to study? The subject must be contained in a book that, by studying it, will help achieve our purpose. So, it is essential to be clear about these three things: ''Prayojana'' (goal), ''Vishaya'' (subject), and the appropriate book.
 
But the most important question is: Am I an ''Adhikari''? Am I a fit person? Am I healthy physically and mentally? Do I have the aptitude? It’s not just about being intelligent; I must have the right aptitude. This is called ''Adhikari''. What is an ''Adhikari''? For instance, a person who wants to be a musician must have a good ear for music. A sculptor or painter must have good eyesight. Conversely, a musician may not need perfect vision but must have excellent hearing to distinguish between different notes, like the difference between ''Komala Ga, Komala Ri, Thivara Ri, Komala Ma, Thivara Ma, Komala Ni, Thivara Ni, Komala Da,'' and ''Thivara Da''. Otherwise, their music will be out of tune.
 
Similarly, a person who wants to be a surgeon must have sharp eyesight. A Formula One driver needs not only excellent vision but also lightning-quick reflexes to manoeuvre the car even if other cars try to push him out. Thus, ''Adhikaritva'' is very important.
 
So, the four questions are: ''Prayojana'' (goal), ''Vishaya'' (subject), ''Sambandha'' (the relationship between the book and the subject necessary to achieve our goal), and ''Adhikari'' (fitness for studying that particular subject). This is called ''Anubandha Chaturstaya''.
 
 
Let us assume that people have this ''Anubandha Chaturstaya''. Now, we have to go back and say that every creature that is born, especially human beings, will have four ''Purusharthas'', or desirable goals. ''Purushartha'' means desirable desires, or desirable goals, because undesirable desires lead to disaster, wars, and pestilence. These are the direct results of the cumulative ''Karmaphala'' (fruits of actions) that we have been accumulating.
 
Why does war take place? Truly good people do not go to war; they cooperate with each other. But if people are greedy and harbour hatred, conflicts arise over religion, race, land, water, or food. Nowadays, every country wants to grab resources. Why did the Mughals, Turks, English, French, Portuguese, and others come to India? It was because of terrible greed, which resulted in hundreds of years of misery for Indians. But we deserved it; we earned it through our actions. Even two Indians rarely come together in unity. Even so-called spiritual disciples often fight with each other. One must be an ''Adhikari'' (a qualified person) for all these things.
 
So, our ''Purusharthas'' are four desirable goals. That's why the scriptures guide us. They are called ''Purusharthas''. We know what the ''Purusharthas'' are: ''Dharma, Artha, Kama'', and finally, ''Moksha. Dharma, Artha'', and ''Kama'' are called worldly goals, or ''prayas''. But ''Moksha'', or liberation and God realization, is called ''Shreyas''. The entire purpose of the ''Vedas i''s to help each one of us achieve these goals, starting with the three ''prayas. Prayas'' is essential; it is like a foundation.
 
There has been much misinterpretation of the scriptures, leading to confusion. Nobody can desire only ''Moksha'' unless they have already gone through their ''prayas''. First, one must be ''Dharmic.'' Then, one must earn the means of enjoyment in a ''Dharmic'' way and also enjoy the results of hard work in a ''Dharmic'' way. Just because you are rich doesn't mean you can eat a hundred Rasgullas every day, change coats every hour, or jump from one bedroom to another if you have twenty bedrooms. There is a Dharmic way of acquiring the means of enjoyment and a ''Dharmic'' way of enjoying them by offering thanks to God and remembering God's grace.
 
These principles are outlined in the form of ''Vidhi'' (prescriptions) and ''Nishayda'' (prohibitions). The ''Vedas'' guide us in these matters. We know we have four ''Vedas: Rig Veda, Yajur Veda, Sama Veda'', and ''Atharva Veda.''
 
 
Each ''Veda'' is divided into two parts. The first part is called ''Karmakanda'', and the second part is called ''Jnana Kanda''. What is the purpose of these two? ''Karmakanda'' is meant for the fulfillment of the first three ''Purusharthas: Dharma, Artha'', and ''Kama.'' When a person has gone through this and feels satiated, saying, "I have had enough, I want something eternal and permanent," they will turn to the second part, ''Jnana Kanda.'' Here, ''Jnana'' means knowledge of God, not ''Jnana Marga'' (the path of knowledge). It's very important to understand this distinction. ''Jnana'' (knowledge of God) is the goal for everyone, whether they are a ''Raja Yogi, Karma Yogi, Bhakti Yogi'', or ''Jnana Yogi.'' However, ''Jnana Marga i''s a separate path from the others.
 
Fools do not understand this simple truth and quarrel with each other. The ''Bhakta'' says, "My path is greater than yours," and the ''Jnani'' says, "Your path is inferior to mine; mine is the superior path." This kind of quarrel is not good. That is why Sri Ramakrishna came to teach the harmony between ''Karmakanda'' and ''Jnana Kanda'', between the four ''Yogas'', between the householder and the ''Sannyasin's'' way of life, between religions, races, countries, and languages. There is a divine harmony despite the apparent diversity. There is a unity that unites all of them together. If we can uncover that secret, our lives will be blessed, and we can also make other people's lives much better and sweeter.
 
That is why Sri Ramakrishna's order is motivated by a twin ideal, a twin motto: "I cannot progress in spiritual life without taking the help of the world (''Jagat''), so I must give something to the ''Jagat,'' and I must also progress in my own way." Both go together. Selfishness will not work in this context.
 
Every ''Veda'' teaches ''Karmakand''a, which guides exactly what to adopt and what to avoid (''Vidhi'' and ''Nishedha).'' The purpose is to fulfill our ''Dharmic'' desires, known as ''prayas'', which include ''Dharma, Artha'', and ''Kama.'' The study of these things has been clearly indicated within the ''Gurukula'' system. It is the duty of the teacher to explain the two parts of the ''Vedas'' because one cannot exist without the other. One is like a staircase, and the other is like the roof. The roof is useless if one cannot reach it without the staircase, and the staircase does not fulfill its purpose if there is no roof. This is the beautiful relationship between the two.
 
In our next class, we will discuss the three types of ''Sadhanas.''
[[Category:Taittiriya Upanishad]]
[[Category:Taittiriya Upanishad]]

Revision as of 21:38, 12 June 2024

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We are studying the Taittiriya Upanishad, and currently, we are still in the introductory part. The Taittiriya Upanishad is a part of the Taittiriya Aranyaka under the Taittiriya branch of the Krishna Yajur Veda. It belongs to the Krishna Yajur Veda and is part of the Taittiriya Aranyaka. Within the Taittiriya Aranyaka, there is the Taittiriya Brahmana consisting of 10 chapters. The first and second chapters are filled with Vedic rituals, Upasanas, etc., leaving us with 8 chapters. Among these, the 7th, 8th, and 9th chapters form the Siksha Valli, Brahmananda Valli, and Bhrigu Valli, respectively. What about the 10th chapter of the Taittiriya Brahmana? It is popularly known as the Mahanarayana Upanishad.

The Taittiriya Upanishad, especially its first chapter called Siksha Valli, is a Vedic intonation. However, its meaning is solely related to training. Although in many languages, "Siksha" might connote punishment, in reality, even punishment serves as a corrective procedure. Here, the focus is on how to pronounce letters, words with particular Sandhis, Samasas, etc., and how our Rishis ingeniously turned these common linguistic elements into spiritual practices like Upasanas.

This Upanishad is also called Varuni Upanishad or Varuni Vidya. Interestingly, the third chapter of the Taittiriya Upanishad is also called Bhrigu Valli, as the names of these three chapters correspond to the beginning of each. For example, "Siksham Vyakhyasya Maha" begins with "Siksha," hence the chapter is named Siksha Valli. Similarly, "Brahmavit Aapnoti Param" starts with "Brahma," leading to the name Brahma Valli, Ananda Valli, Brahma Ananda Valli for the second chapter. The third chapter starts with "Bhrigu Vai Parunehi," thus named Bhrigu Valli. This naming convention makes it easier for us to understand the content.

The Taittiriya Upanishad is presented in prose form, making it easily chant-able. Along with the Mahanarayana Upanishad, it is highly suitable for chanting, and priests often use it for this purpose due to its melodious nature.


So, this Upanishad is divided into several paragraphs instead of verses, shlokas, or mantras. A paragraph, whether small or large, is also known as anuvaka. Each section, for example, the Siksha Valli, consists of 12 chapters or anuvakas. These anuvakas are essentially sections or sub-sections. In the Siksha Valli, the first chapter of the Taittiriya Upanishad, the first and last anuvakas, the first being the first anuvaka and the last being the twelfth anuvaka, are Shanti mantras. There's a slight difference between the first and the twelfth, which we will address.

In brief, the first Shanti mantra is a prayer to the Lord for the removal of all obstacles. Second, it invokes blessings for both the teacher's ability to teach and the student's ability to grasp. Third, it prays for all the qualities necessary for the person to continue their study or teaching. In other words, it signifies the belief that without the grace of God, one cannot complete not only vaidika karma but also laukyaka karma. Moreover, there can be no progress in spiritual life, and prosperity may be elusive, with the absence of God's grace.

Now, why is this particular Upanishad called Taittiriya? Just as the Kena Upanishad is named for starting with the word "Kenaishitam," and the Chandogya Upanishad is named for its emphasis on Chandas (Vedic meter) and Upasanas, the Taittiriya Upanishad is named for its association with the Taittiriya branch of the Krishna Yajur Veda. The Mandukya Upanishad, similarly, is named after Rishi Manduka, who made significant spiritual progress, reflected in the twelve mantras of the Upanishad. And the Mundaka Upanishad is named for the practice of Mundana, or shaving the head, which is a prerequisite for those seeking realization of God. Academic study, you don't need to shave your hair, but you have to shave your brain so that it will be very sharp.


The name "Taittiriya" has some intriguing origins. There are two explanations for it. One explanation suggests that there was indeed a Rishi named Tittiri. "Tittiri" in Sanskrit refers to a small bird, like a partridge or a sparrow. Perhaps the Rishi had a small stature and ate very little, resembling the behavior of such a bird. However, it's uncertain and not particularly significant. What truly matters are the teachings themselves. When we talk about teachings, it's crucial to remember that they're not merely academic lessons but expressions of a realized soul.

Consider, for instance, the example of Sri Ramakrishna's disciple Koka Mara Swami Subodhananda, who was extremely lean and ate sparingly, akin to a bird pecking at its food. It's possible that Tittiri Rishi had similar traits, either naturally or developed through intense spiritual practices. A Rishi, after all, is a seer, someone who has transcended ordinary sight and attained unity with the truth. This unity is known as Darshana, which is distinct from mere seeing as it implies complete oneness.

A Rishi, or Mantra Drashta, is not someone who merely composes mantras but someone who becomes one with the essence of the mantra through deep contemplation. The term "mantra" itself implies this, as it is that which saves through continuous contemplation, not mindless repetition. Therefore, the Taittiriya Upanishad likely reflects the teachings of such a Rishi who attained unity with the essence of the mantra.

The name "Taittiriya" could have originated from the teachings of this Rishi Tittiri. These teachings may have been passed down and eventually came to be associated with the Taittiriya Upanishad. However, this is just one interpretation, and there's another story behind the name.


Before delving into the second explanation for why the Upanishad is called Taittiriya, let's consider what happens when a person realizes God. There are two possibilities: first, upon realization, the individual may enter Nirvikalpa Samadhi, where their personality dissolves and merges into the divine source. After a period, usually around 21 days, the body may fall away, but if God wills it, the liberated soul may return to the world to serve humanity. This soul, now liberated, becomes a conduit for the welfare of all. Only a select few, like Narada, Shankaracharya, Ramanujacharya, Madhvacharya, and others, are chosen for such a divine mission.

Now, onto the second explanation for the name "Taittiriya." Tittiri refers to a bird, and there's an amusing yet symbolic story behind this. It involves a Rishi named Vaishampayana, who was a Yajurveda Acharya in a time when the Yajurveda was undivided. He had many disciples, but one stood out for his exceptional intelligence, earnestness, and devotion. This disciple, much like Narendra Nath (Swami Vivekananda), could instantly grasp his Guru's teachings. Once, Sri Ramakrishna was explaining the three tenets of Vaishnavism: Naame Ruchi (intense love for God's name), Vaishnava Seva (service to devotees of God), and Jeevedaya (compassion for all living beings). This disciple exemplified these qualities.


Other people who are not spiritually inclined can be broadly categorized into two types: those who are very worldly but not necessarily evil, and those who actively cause trouble for others. The former group believes in "live and let live" and prefers not to harm anyone, while the latter group thrives on creating problems for others, like the landlord in the village called Dere, who caused much suffering for many people throughout his life. However, it's important to understand that individuals like him are merely instruments through which the consequences of past karma unfold. According to the Vedas, nobody can bring us happiness or unhappiness, nor can they do us good or evil; it is our own past actions (karma) that determine our experiences in this life. This life is primarily meant for exhausting the effects of past karma, whether positive (punya) or negative (papa).

Now, let's turn to the story of the great disciple Yajnavalkya. He was known for his extraordinary intelligence and later became famous in the Brihadaranyaka Upanishad. In the context of the Yajur Veda, there came a time when a crisis befell the Guru, perhaps due to illness or some other trouble. In response, the Guru asked his disciples to perform a Vedic ritual on his behalf for his welfare. Naturally, the disciples were eager to help, just as the direct disciples of Sri Ramakrishna were always ready to sacrifice even their lives for his sake.

Returning to Sri Ramakrishna's teaching on the three tenets of Vaishnavism, when he reached the third tenet, Jeevedaya (compassion for all living beings), he entered into a profound state of divine absorption (Bhava Samadhi) and emerged with a profound insight. He clarified that it's not merely compassion but recognizing every suffering creature as none other than Brahman, Shiva. This perspective shifts the focus from mere compassion to serving all beings as embodiments of the divine. This teaching laid the foundation for the future Sri Ramakrishna Order's motto: "Atmano Moksha Artham Jagat Hita Echa" (For one's own salvation and for the welfare of the world). Many of Sri Ramakrishna's disciples, including Narendra Nath (Swami Vivekananda), found profound meaning in this teaching, seeing how it harmonized Karma (action), Jnana (knowledge), and Bhakti (devotion).


In this teaching, the essence of Jnana (knowledge) is illuminated. It asserts that each soul is inherently divine, with the potential to realize its true nature as Shiva, the ultimate reality. This realization cannot be negated, whether one is aware of it or not. Therefore, when serving others, one must do so with the understanding that they are serving manifestations of the divine. This approach to service is termed Seva Yoga.

Additionally, when encountering great souls or realized beings, a natural sense of reverence and devotion arises. This sentiment, known as Bhakti (devotion), prompts one to bow down and seek their blessings. Thus, within this teaching, the paths of Karma (action), Jnana (knowledge), Bhakti (devotion), and Yoga (intense effort and concentration) are harmoniously integrated.

Swami Vivekananda expressed his intent to disseminate this teaching widely, recognizing its relevance and applicability in the present age, known as Kali Yuga. He emphasized the importance of balancing the pursuit of knowledge, action, and devotion, as exclusive emphasis on any one aspect can be inadequate or even detrimental.

The story of Agnimalkya, a disciple of Vaishampayana, illustrates the importance of humility alongside knowledge. Despite his learning, Agnimalkya's arrogance led to his Guru's rebuke and instruction to return the knowledge he had received. While it may seem impossible to "return" knowledge once acquired, the story symbolically depicts Yajnavalkya's immediate relinquishment of his learning in response to his Guru's command. The other disciples, lacking such wisdom, symbolically assumed the form of sparrows (Tittiri) and consumed the knowledge, signifying their inability to grasp its true essence.


After being asked to leave his Guru's ashram, Yajnavalkya remained steadfast in his quest for true knowledge. He turned to the worship of Bhagavan Surya, the sun god and source of all knowledge, in the form of a horse. Through his sincere devotion, Surya granted Yajnavalkya all the knowledge he had lost. This marked a significant transformation in the Yajurveda, with Krishna Yajurveda being referred to as Shukla Yajurveda thereafter. Both versions of the Yajurveda contain the Brihadaranyaka Upanishad.

Symbolically, this story reflects Yajnavalkya's understanding of his Guru's intentions. When his Guru entrusted him with imparting knowledge to the other disciples, it signified Yajnavalkya's exceptional capacity and skill. He effectively acted as a stand-in teacher, delivering the teachings in a manner digestible for his co-disciples. This symbolic interpretation highlights Yajnavalkya's role in the transmission of knowledge and the formation of the Shukla Yajurveda, particularly the Brihadaranyaka Upanishad.

The Taittiriya Upanishad comprises four chapters: Sikshavalli, Brahmanandavalli, Bhriguvalli, and the Mahanarayana Upanishad. The Mahanarayana Upanishad, a significant text within the collection, primarily consists of sannyasa mantras. These mantras are traditionally reserved for renunciants and are not meant to be chanted by householders. However, in the tradition of Sri Ramakrishna, every disciple initiated by him is considered a sannyasin. This is because the disciples are seen as spiritual offspring of Sri Ramakrishna and Holy Mother, who were both renunciants. Just as the offspring of dogs are dogs and the offspring of birds are birds, the children of renunciants are considered renunciants themselves.


Indeed, there's a distinction between the disciples of Sri Ramakrishna and Holy Mother who formally renounce the world and adopt the lifestyle of a Sannyasin in the fourth stage of life (Ashrama), and those who remain householders but practice the disciplines of Sannyasa mentally (Manasika). While both groups aim for the realization of God, the former takes external Sannyasa, while the latter practices internal renunciation, known as Manasika Sannyasa. They lead household lives but maintain a mental detachment akin to that of renunciants. Sri Ramakrishna emphasized that householders should lead their lives like maidservants in the house of a wealthy person, maintaining mental renunciation.

Among the disciples of Sri Ramakrishna, Naga Mahasaya and M stand out as exemplary practitioners of Manasika Sannyasa. Although they did not take external Sannyasa, they lived internally detached lives, focusing on spiritual realization. Other disciples, such as Balaram Basu and Ramachandra Dutta, also practiced internal renunciation. Each disciple had a profound spiritual vision before their passing, reflecting their deep spiritual attainment.

Shankaracharya's commentary (Bhashya) on the Taittiriya Upanishad is highly esteemed. He authored commentaries on eleven important Upanishads, with some debate about whether the Svetasvatara Upanishad should be included. Regardless, Shankaracharya's interpretations are revered for their elucidation of Advaita Vedanta, guiding seekers towards understanding the Upanishadic teachings in the light of non-dualism.

The Taittiriya Upanishad consists of three chapters: Siksha Valli, Brahma Valli (Ananda Valli or Brahma Ananda Valli), and Bhrigu Valli. The first chapter, Siksha Valli, serves as a preparatory chapter, focusing on the proper pronunciation and refinement of speech. Psychologists have found a correlation between refined language and a refined mind, highlighting the importance of speech in assessing a person's culture and refinement. This underscores the significance of linguistic precision and elegance in spiritual practice.


Nowadays, people are writing all sorts of books with the lowest type of language possible, reflecting the type of society in which they are born, grow, and become imbued with those ideas. However, the second and third chapters of certain texts are of the highest Vedanta. Especially, the second chapter is the definition of Brahman. One of the most important Swaroopalakshana is given there. This is very important for us. The Taittiriya Upanishad is quoted frequently, as it has been calculated that more than 800 quotations from this Taittiriya Upanishad are given in the Brahmasutra Bhashya of Shankaracharya, demonstrating its significance.

Now, the second chapter is usually called Brahmanandavalli. This chapter provides one of the two definitions of Brahman. The first definition is called Tathastalakshana, which is a preliminary or accidental definition. For instance, if you are looking for a particular house in a colony where all the houses look alike, you might ask someone nearby, and they could say, "See that house with the crow on it? That is Devadatta's house." This temporary identifier is called Tathastalakshana.

In this context, Tathastalakshana comes in the third chapter, Bhrigavalli, which involves Srishti, Stithi, and Laya—creation, sustenance, and dissolution. This is the second sutra in the Brahma Sutras, "Janmaadhyasya Itaha," and it is based on the third chapter, Bhrigavalli, of the Taittiriya Upanishad.

In the second chapter, Brahmanandavalli, the second important definition of Brahman is called Swaroopalakshana. At the beginning, it states, "Brahma Vid Apnoti Param." The supreme goal is reached when a person realizes Brahman as their own self. But what is that Brahman? That is where the definition comes: "Satyam Jnanam Anantam Brahma." Brahman is Satyam (truth), Jnanam (knowledge), and Anantam (infinity). We will discuss this marvellous definition in detail later. I am only indicating what we will discuss.

As I mentioned, Sikshavalli consists of 12 Anuvakas and includes 2 Shanti Pathas. Before we delve into the proper text, let us recollect certain terms without which our study will not be very useful. The first thing we have to recall from my past talks is Anubandha Chatustayam. Chatustayam means fourfold, and Anubandha refers to certain necessary conditions. Before we undertake the study of any scripture—whether it is the Bhagavad Gita, Upanishads, the Gospel of Ramakrishna, the Gospel of Holy Mother, the complete works or the Yogas of Swami Vivekananda, or the teachings of Swami Brahmanandaji—we must reflect and ask ourselves some fundamental questions. Otherwise, our study might not be useless, but it will not be very fruitful.


So, what are these four questions? First of all, what is your purpose for studying? Why do you want to use this time to study scripture? This is called Prayojana. Prayojana means, what is the goal? What do you want to achieve? For instance, someone studying Computer Science (CS) wants to become a computer expert, to obtain a job, and to improve things. If someone wants to be a chemist, they must study chemistry. A person studying physics cannot be a chemist, and someone studying poetry won't become a biologist. Every science has its own special purpose. So, what do you want? This is where we need to sit and think. Do you want to obtain money? Then don’t study the Upanishads. Study the Dharmasastra or Karmakanda, the first part of the Vedas. I will come to that.

The second question to ask is: What is the subject I need to study? If I want to master physics, I must study physics, not chemistry. If I want to realize God, I must study the scripture that helps define God, outlines the path of Sadhana, and points out the obstacles that can occur on this path. This is called Vishaya, or the subject.

Next, what is the appropriate book we need to study? The subject must be contained in a book that, by studying it, will help achieve our purpose. So, it is essential to be clear about these three things: Prayojana (goal), Vishaya (subject), and the appropriate book.

But the most important question is: Am I an Adhikari? Am I a fit person? Am I healthy physically and mentally? Do I have the aptitude? It’s not just about being intelligent; I must have the right aptitude. This is called Adhikari. What is an Adhikari? For instance, a person who wants to be a musician must have a good ear for music. A sculptor or painter must have good eyesight. Conversely, a musician may not need perfect vision but must have excellent hearing to distinguish between different notes, like the difference between Komala Ga, Komala Ri, Thivara Ri, Komala Ma, Thivara Ma, Komala Ni, Thivara Ni, Komala Da, and Thivara Da. Otherwise, their music will be out of tune.

Similarly, a person who wants to be a surgeon must have sharp eyesight. A Formula One driver needs not only excellent vision but also lightning-quick reflexes to manoeuvre the car even if other cars try to push him out. Thus, Adhikaritva is very important.

So, the four questions are: Prayojana (goal), Vishaya (subject), Sambandha (the relationship between the book and the subject necessary to achieve our goal), and Adhikari (fitness for studying that particular subject). This is called Anubandha Chaturstaya.


Let us assume that people have this Anubandha Chaturstaya. Now, we have to go back and say that every creature that is born, especially human beings, will have four Purusharthas, or desirable goals. Purushartha means desirable desires, or desirable goals, because undesirable desires lead to disaster, wars, and pestilence. These are the direct results of the cumulative Karmaphala (fruits of actions) that we have been accumulating.

Why does war take place? Truly good people do not go to war; they cooperate with each other. But if people are greedy and harbour hatred, conflicts arise over religion, race, land, water, or food. Nowadays, every country wants to grab resources. Why did the Mughals, Turks, English, French, Portuguese, and others come to India? It was because of terrible greed, which resulted in hundreds of years of misery for Indians. But we deserved it; we earned it through our actions. Even two Indians rarely come together in unity. Even so-called spiritual disciples often fight with each other. One must be an Adhikari (a qualified person) for all these things.

So, our Purusharthas are four desirable goals. That's why the scriptures guide us. They are called Purusharthas. We know what the Purusharthas are: Dharma, Artha, Kama, and finally, Moksha. Dharma, Artha, and Kama are called worldly goals, or prayas. But Moksha, or liberation and God realization, is called Shreyas. The entire purpose of the Vedas is to help each one of us achieve these goals, starting with the three prayas. Prayas is essential; it is like a foundation.

There has been much misinterpretation of the scriptures, leading to confusion. Nobody can desire only Moksha unless they have already gone through their prayas. First, one must be Dharmic. Then, one must earn the means of enjoyment in a Dharmic way and also enjoy the results of hard work in a Dharmic way. Just because you are rich doesn't mean you can eat a hundred Rasgullas every day, change coats every hour, or jump from one bedroom to another if you have twenty bedrooms. There is a Dharmic way of acquiring the means of enjoyment and a Dharmic way of enjoying them by offering thanks to God and remembering God's grace.

These principles are outlined in the form of Vidhi (prescriptions) and Nishayda (prohibitions). The Vedas guide us in these matters. We know we have four Vedas: Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda.


Each Veda is divided into two parts. The first part is called Karmakanda, and the second part is called Jnana Kanda. What is the purpose of these two? Karmakanda is meant for the fulfillment of the first three Purusharthas: Dharma, Artha, and Kama. When a person has gone through this and feels satiated, saying, "I have had enough, I want something eternal and permanent," they will turn to the second part, Jnana Kanda. Here, Jnana means knowledge of God, not Jnana Marga (the path of knowledge). It's very important to understand this distinction. Jnana (knowledge of God) is the goal for everyone, whether they are a Raja Yogi, Karma Yogi, Bhakti Yogi, or Jnana Yogi. However, Jnana Marga is a separate path from the others.

Fools do not understand this simple truth and quarrel with each other. The Bhakta says, "My path is greater than yours," and the Jnani says, "Your path is inferior to mine; mine is the superior path." This kind of quarrel is not good. That is why Sri Ramakrishna came to teach the harmony between Karmakanda and Jnana Kanda, between the four Yogas, between the householder and the Sannyasin's way of life, between religions, races, countries, and languages. There is a divine harmony despite the apparent diversity. There is a unity that unites all of them together. If we can uncover that secret, our lives will be blessed, and we can also make other people's lives much better and sweeter.

That is why Sri Ramakrishna's order is motivated by a twin ideal, a twin motto: "I cannot progress in spiritual life without taking the help of the world (Jagat), so I must give something to the Jagat, and I must also progress in my own way." Both go together. Selfishness will not work in this context.

Every Veda teaches Karmakanda, which guides exactly what to adopt and what to avoid (Vidhi and Nishedha). The purpose is to fulfill our Dharmic desires, known as prayas, which include Dharma, Artha, and Kama. The study of these things has been clearly indicated within the Gurukula system. It is the duty of the teacher to explain the two parts of the Vedas because one cannot exist without the other. One is like a staircase, and the other is like the roof. The roof is useless if one cannot reach it without the staircase, and the staircase does not fulfill its purpose if there is no roof. This is the beautiful relationship between the two.

In our next class, we will discuss the three types of Sadhanas.

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