Taittiriya Upanishad Lecture 02 on 29 May 2024

Full Transcript (Not Corrected)

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. 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. 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 behaviour 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. It is one of the very earlier Upanishads. Aranyaka means these things have developed, taught in Aranyas. That is very important for us to understand. 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. Remember, before this Taittiriya, this Yajurveda was only one. There is no black or white. It was purely an Yajurveda. 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 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. And the third is 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. 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, Yajnavalkya. 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 Yajnavalkya 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.

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.