Taittiriya Upanishad Lecture 02 on 29 May 2024

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.