Taittiriya Upanishad Lecture 01 on 22 May 2024

Full Transcript (Not Corrected)

As announced today, from now on, on Wednesdays, we will be studying the Taittiriya Upanishad. It is one of the major Upanishads. "Major" means that Shankaracharya has written commentaries, or Bhashyam, on them. All the Upanishads commented on by Shankaracharya are called major. However, there is no real distinction between major or minor Upanishads. Even the Brahma Upanishad, which we just concluded, and the Mandukya Upanishad convey only one truth: that humans are potentially divine and ignorant of this fact. We are all unaware of our divine nature, and the scriptures remind us of this.

The goal of life is not related to this world but is to re-remember our true nature, which is divine. Potentiality does not imply being small; it means we do not remember it. If we do not see someone in front of us, it is as though that person does not exist. When we do not see something for a long time, we form a strong impression that it doesn't exist, even if it is in front of us. How often do we misunderstand each other because we do not realize we are living in the presence of God, in the form of the whole universe? The scriptures remind us that not only are we divine, but the entire universe is divine. There is no multiplicity. This is the second primary teaching of every scripture. Hindus call these teachings the Upanishads; Christians call them the Bible; Muslims call them the Koran; Buddhists call them the Tripitaka, scripture, or Shastra.

The third factor is how to remember our true nature and know who we are. This remembrance or recollection occurs through human endeavour. How do we know this? At the very end of the Bhagavad Gita, Bhagavan Krishna, after teaching Arjuna nearly 700 shlokas, asks one question: "Have you listened to my teaching with attention, and have you understood it?" If Arjuna has done this, his delusion should have disappeared. What is the delusion? It is thinking "I am Arjuna, I am a warrior, these are my beloved people, and these are my archenemies," etc. Arjuna then categorically states something very important: that one must surrender to Krishna, who will guide them to their true self. Arjuna says, "By your grace, all my delusion is gone." The delusion is thinking one is somebody else, forgetting one's true nature. Arjuna uses the phrase "Smriti Labdha" (remembrance gained), indicating that by Krishna's grace, his delusion has vanished.

This realization is not possible through any human endeavour alone. Why? Because of the law of cause and effect: a small cause can only produce a small effect, and a limited cause can only produce a limited effect. Since God or Brahman is infinite, any human effort is limited and thus cannot achieve the unlimited. This is why Shankaracharya asserts that actions cannot lead to realization. There is a saying that actions cannot give realization, nor do they need to. Actions produce results such as creating something new, finding something that exists but is elsewhere, repairing something that is in bad shape, or restoring something that is broken. Any action we take, Shankara explains, can only produce one of these four results.

And if we think deeply, can you show me any other effect besides these four? Every effect, in other words, falls into one of these four categories. But what is Brahman? You don’t need to create Brahman. Brahman is ever-existing. Brahman is present everywhere, so He is available everywhere. Being one, Brahman cannot be unclean, impure, or contaminated because there is no second object. Contamination always comes from a second object. If you think deeply, you can understand. For example, water can be mixed with something else, making it flavourful, colourful, or dirty and impure. The fault isn't in the water itself but in the extraneous second thing that mixes with it.

Brahman can never become old or lose its shine. Unlike any object that, over time, loses its polish and becomes dull, requiring refurbishing or burnishing, Brahman remains unchanged because there is no second object. Brahman cannot be broken and thus does not need to be repaired. All these actions are possible only in the world of limitation, not in the world of Brahman. Therefore, karma can never bring us to realization and need not bring us to realization because we have forgotten the fact that we are Brahman. This is what the scripture reminds us.

Our greatest desire is to know that we are God. It may seem strange or daring to desire to become God, but it is the only true desire. Just as the seed of a marigold wants to become a beautiful marigold plant giving rise to many seeds, or the seed of an apple wants to become an apple tree and not any other tree, we too want to realize our true nature. This is expressed in the form of three desires, which are spontaneous mantras called Abhyaroha Mantras. Abhyaroha means ascending or moving to higher and higher places spontaneously:

1. Asato Ma Sadgamaya: May I become pure existence.
2. Tamaso Ma Jyotir Gamaya: May I become pure knowledge, not by acquiring knowledge but by realizing that I am not limited by any name, form, or quality, but I am pure existence (Sat).
3. Mrityor Ma Amrutangamaya: No one wants even a millisecond of suffering or unhappiness. Everyone desires unbroken, eternal, infinite happiness.

"Eternal" and "infinite" happiness are used to describe unbroken happiness, transcending time, and the desire to enjoy everything without limits. This desire reflects that God, being infinite, manifests in myriad forms, experiencing Himself constantly. This is beautifully described in the Upanishads. Whatever a person enjoys, God is enjoying through them, as He is infinite and manifests in countless forms. So, He is experiencing Himself all the time. That is why, We have seen both in the Narayana Suktam as well as Purusha Suktam and in many other places also.

Thus, any action limited by time, space, and causation can never yield an unlimited, infinite result. This is the essence of Shankaracharya’s teaching and why he opposed the idea that actions alone could lead to realization. It’s not that karma should be abandoned; even spiritual practice is karma. However, we must understand that the result of karma is to help us forget our limitations. Once we are capable of forgetting our limitations, we don’t need to become anything new; we automatically regain our true nature. Every type of sadhana we do aids in recollecting this fact, and as we age, we sometimes seem to forget, but spiritual practice helps us remember.

Some things take time to recollect, even for extraordinary persons. This is very important. I was reading the Gospel of Sri Ramakrishna and something struck me forcefully. After Sri Ramakrishna's passing, M asked Narendra at Varanagar Math about his first visit to Sri Ramakrishna. Narendra said it was at Dakshineshwar. In reality, it was at Suresh Babu's house where he sang two songs. Swamiji remembered singing two songs but forgot he met Sri Ramakrishna at Suresh Chandra's house, not Dakshineshwar. Sri Ramakrishna had invited him from the householder's home to visit Dakshineshwar. Swamiji did move there and sang, but that was not the first time; it was at least the second time. However, this does not mean Swamiji had a defective memory. This is only an example. Forgetting unnecessary things can be a divine gift. The capacity to forget, or Apohana, is important. We should remember what is important and forget what is not. This concept is beautifully illustrated in the 15th chapter of the Bhagavad Gita: "matthah smritir jnanam apohanam cha" (From Me come memory, knowledge, and forgetfulness). Blessed are those capable of forgetting even good things because they don't suffer from evil things.

Every action brings limited results, while God is infinite and unlimited, meaning beyond time, space, and causation. Actions can help us, but they are not useless. They are like a pole used in pole-vaulting, which helps us rise to a certain level. With the help of karma, we can attain purity and understanding. Deep thinking is also a part of action. Sometimes, we can misunderstand Shankaracharya, so it's important to clarify.

We have started studying the Taittiriya Upanishad, which contains marvellous truths, including definitions of Brahman. There are two types of definitions of God: Accidental or Circumstantial Definition (Tatastalakshana) and Pointer Definition.

Tatastalakshana is like finding a house by a temporary marker, such as a crow sitting on it. The crow doesn't define the house but points it out temporarily. By the time you reach, the crow might have flown away. This is an accidental pointer.

Swaroopalakshana, on the other hand, is a definitive pointer, like a signboard guiding the way. Brahman cannot be truly defined because any definition is limited, and Brahman is unlimited. A definition confines an object by name, form, and quality, which is not possible for the infinite Brahman. Infinity cannot be pointed out because it is everywhere, like space.

For meditation, Swaroopalakshana is described as "Satyam, Jnanam, Anantam Brahma" (Truth, Knowledge, Infinite Brahman). These words are related and cannot be understood separately. They represent infinite truth, infinite knowledge, and infiniteness. Instead of Sat, Chit, and Ananda (Existence, Consciousness, and Bliss), we use Satyam, Jnanam, and Anantam to describe Brahman.

In the Taittiriya Upanishad, the accidental definition of Brahman is described as the source from which creation has emerged, the sustainer of creation, and the ultimate destination upon attaining liberation. This is analogous to water originating from the ocean, forming rivers, streams, and lakes, and eventually returning to the ocean. This process illustrates how all effects ultimately merge back into their cause, removing all limitations. This concept is known as Tatastalakshana. It is beautifully expressed in the Bhrigu Valli, a part of the Taittiriya Upanishad.

The true nature or essential definition of Brahman is given as "Satyam, Jnanam, Anantam Brahma" (Truth, Knowledge, Infinite Brahman), which appears at the beginning of the second chapter, Brahmananda Valli. The Tatastalakshana or accidental definition appears in the third chapter. The third chapter of the Taittiriya Upanishad is a summary of the second chapter presented as a beautiful story.

The Taittiriya Upanishad is part of the Taittiriya Aranyaka, which belongs to the Krishna Yajur Veda. Every Upanishad is associated with one of the four Vedas: Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda. There is also a fifth Veda, which is the division within the Yajur Veda itself, known as the Krishna (black) Yajur Veda and the Shukla (white) Yajur Veda. That is why he is called Krishna. Draupadi was called Krishna. Vedavyasa is also called Krishna because they are all blackish. Draupadi, the black beauty, everybody wanted her. The Krishna Yajur Veda is associated with the story of how these two recensions (versions) came to be.

The Taittiriya Upanishad is divided into three chapters:

1. Sikshavalli
2. Brahmanandavalli (also called Brahmavalli or Anandavalli)
3. Bhriguvalli

There are a total of 53 mantras within these chapters, which are further subdivided into sections called Anuvakas. The Sikshavalli, the first chapter, is also known as the Varuni Upanishad or Varuni Vidya. Here is a breakdown of the chapters and their Anuvakas:

• Sikshavalli: 12 Anuvakas and 25 shlokas
• Brahmanandavalli: 9 Anuvakas and 13 mantras
• Bhriguvalli: 19 Anuvakas and 15 shlokas

The Upanishad is written in prose form, divided into paragraphs. Some Upanishads contain shlokas, which are poetical forms with specific meters (Chandas) like Gayatri Chandas or Anustubh Chandas. These poetical forms are easier to chant and memorize, similar to how nursery rhymes help children remember numbers or days of the week through melody and rhythm.

The prose form of the Taittiriya Upanishad is more challenging but carries the profound teachings of the Upanishad in a structured manner. The poetry in other Upanishads aids in easier recitation and memorization, making the teachings more accessible and retainable.

The Taittiriya Upanishad, written in prose, is divided into paragraphs known as Anuvakas. The text is divided into three chapters: Sikshavalli, Brahmanandavalli, and Bhrigavalli, each named according to their thematic content.

Sikshavalli

The first chapter, Sikshavalli, starts with a focus on "Siksha," which refers to the correct way of pronunciation and intonation of the Vedic chants. The Vedic Rishis emphasized the importance of precise pronunciation, warning that even a slight mispronunciation could lead to adverse effects or completely alter the meaning of the chants. . I am not saying that it is true. What I am saying is, if you allow this kind of mistakes, then in the end, the very meaning will go. So, there are so many people whose brains are such a capacity to keep in memory. Some people, they are called Chaturvedis. All the four Vedas, thoroughly they have mastered. Then Trivedi, there are some who have only mastered three Vedas. Then Dvivedi, there are some people who have mastered only two Vedas. Then Ekavedi, I think so, but only one Veda. And then we are there. I don't want to tell about whether that word Veda should be applied at all. So, this belongs to the Krishna Yajur Veda. This chapter consists of 12 subsections (Anuvakas), with the first and the twelfth being Peace Chants (Shanti Mantras).

Importance of Shanti Mantras

Shanti Mantras serve as earnest prayers to God, asking for divine grace to complete the study successfully. They express the need for both the teacher's and the student's capacities—intellectual, physical, and spiritual—to align for successful learning. The Shanti Mantra also reminds us that the ultimate goal of studying the scriptures is to reach God. The scriptures are likened to a boat that takes us across the ocean of delusion (Maya), which is often referred to as Samsara Sagara (the ocean of worldly existence). Once we reach the other shore (spiritual enlightenment), the boat (scripture) is no longer needed and should be discarded.

Brahmanandavalli

The second chapter, Brahmanandavalli, also called Brahmavalli or Anandavalli, discusses the essential nature of Brahman. It begins with the profound definition of Brahman as "Satyam, Jnanam, Anantam Brahma" (Truth, Knowledge, Infinite Brahman). This chapter provides both the intrinsic (Swaroopa) and accidental (Tatastalakshana) definitions of Brahman, explaining how Brahman is the source, sustainer, and ultimate goal of the universe. The Brahmanandavalli has 9 Anuvakas and 13 mantras.

Bhriguvalli

The third chapter, Bhriguvalli, provides a summary of the teachings of the second chapter through a story format. It elaborates on the accidental definition of Brahman, describing how creation emerges from Brahman, is sustained by Brahman, and ultimately merges back into Brahman. This chapter emphasizes the cyclical nature of creation and the concept of merging the individual self back into the universal self. The Bhriguvalli has 19 Anuvakas and 15 mantras.

Structure and Recensions

The Taittiriya Upanishad belongs to the Krishna Yajur Veda, one of the two recensions of the Yajur Veda, the other being the Shukla Yajur Veda. This division is based on a story that differentiates the two versions. The Krishna Yajur Veda is also known as the "black" Yajur Veda, while the Shukla Yajur Veda is known as the "white" Yajur Veda.

Prose Form and Teaching Method

Unlike other Upanishads written in poetic form with specific meters (Chandas), the Taittiriya Upanishad is in prose. While poetry is easier to chant and memorize due to its rhythm and melody, prose offers a detailed and structured presentation of the teachings. The prose form demands more focus and effort to understand and memorize, reflecting the depth and complexity of the teachings.

Teaching by Example

Sri Ramakrishna often used the metaphor of a boat or ship to explain the role of scriptures. Just as a boat helps one cross a river or ocean, scriptures help us navigate the ocean of worldly existence. Once the destination (spiritual enlightenment) is reached, the boat (scripture) is no longer needed. So once the purpose, the end, the destination Vedas are supposed to take us in the form of a boat or a ship. Why do we use the word ship? Because in Indian Hindu way of thinking, this terrible delusion or this world is first of all called Maya. Second, it is called, it is a Maya Sagara. It is an ocean. Samsara Sagara. It is a huge ocean and how does a person go to the other side of the ocean only with the help of a raft and with the help of a boat, with the help of a ship, etc. Don't go on arguing with me. No, no, no. We travel by aeroplane. That is all. Somehow we have to carry. Yes. So, this Upanishad helps us in that way. But once we reach the other shore, where is the need for all these things? We have to discard them because they served their purpose and Sri Ramakrishna used to give this beautiful example that once the house is flooded, then all this scaffolding it is not necessary at all. In fact, if you don't remove this scaffolding, it becomes very ugly and unlivable. So, Yatra Veda Aveda Bhavanti. Vedas are bold. The only scriptures in the whole world which declares Vedas are totally not only useless, they are obstacles once the goal is reached. So, no other scripture, no other seer of other religions dare to say Bible is useless, Koran is useless, etc. But the Vedas tell us Yatra. Once a person reaches that highest destination, all these are just like rafters. They served their purpose and that is the end of the journey and no more journey will be taken. That is something very wonderful. If an ignorant person dies, then he will be reborn. This is one of the foundational laws of Hinduism. And why rebirth? Another chance, another opportunity to continue our journey and until we reach our destination, which is our cause, which is Brahman or God, there is no question of stopping the travel. So, life after life, birth after birth, but once we reach God, there will be no rebirth at all. And that is why all this journey, there is no more journey and that which helps us in the journey is also not necessary. A Upanishad is like a boat. So, Upanishad is necessary. In Ramakrishna's interpretation of these Upanishads, without mentioning the source, etc., is extraordinary. I will give you an example of what we have been discussing just now. And what is that? Once we reach the destination, there is no need of any scripture. Sri Ramakrishna gave in the form of a beautiful parable. A man from a village, he started working in a city. One day, he received a letter from home and he was in a hurry. He misplaced the letter. He went out, completed his job, came back, started searching, and then it took him a long time to ferret out the letter which he had misplaced. Misplacing doesn't mean placing somewhere else. Sometimes, it will be staring in front of us, but we don't take notice of it. Remember, M went in search of Sri Ramakrishna to Dakshineshwar in the earlier days and he did not find him in the room. He went to the Panchavati because that is where the master would be. Then he stood in front of Sri Ramakrishna. So many devotees were sitting there, sitting on the platform, sitting below also, observing, and he stood right in front of Sri Ramakrishna and then he asked, where is Sri Ramakrishna? So, this person found out the letter and then he read. What is it? When you are coming at weekend or month end, bring these things with you. They are necessary at home. And once he got the message, he tore the letter to pieces and this is exactly what I have quoted.

In conclusion, the Taittiriya Upanishad, with its prose form and structured chapters, offers profound insights into the nature of Brahman, the importance of precise pronunciation in Vedic chants, and the ultimate goal of spiritual realization. Through its teachings, it guides students and practitioners towards the realization of their true, divine nature.

The Taittiriya Upanishad, along with other Vedantic scriptures, presents a unique perspective in spiritual literature by suggesting that the Vedas themselves become redundant once a person reaches the ultimate goal of self-realization. This viewpoint is encapsulated in the phrase "Yatra Veda Aveda Bhavanti," meaning "where the Vedas become non-Vedas." This indicates that the Vedas are essential tools for spiritual practice but are no longer needed once their purpose has been fulfilled.

The Concept of Rebirth and Ultimate Liberation

In Hindu philosophy, rebirth is a foundational concept where an individual, if ignorant of their true nature, continues to cycle through life and death. This cycle, known as Samsara, provides continuous opportunities for the soul to evolve spiritually. However, once an individual realizes their true nature as Brahman (the ultimate reality), they attain Moksha (liberation), which ends the cycle of rebirth. At this point, the soul merges back into Brahman, similar to rivers merging back into the ocean, symbolizing the dissolution of individual limitations..

The Unique Nature of the Taittiriya Upanishad

The Taittiriya Upanishad is considered particularly marvellous due to its structure and the way it facilitates the chanting of Vedic hymns. It is part of the Krishna Yajur Veda, one of the two recensions of the Yajur Veda, the other being the Shukla Yajur Veda. The Taittiriya Upanishad is written in prose and is divided into three chapters: Sikshavalli, Brahmanandavalli, and Bhrigavalli. These chapters collectively cover various aspects of Vedantic teachings.

Chanting and Intonations

The Taittiriya Upanishad is known for its chantability, which is facilitated by specific intonations (Swaras) marked in the text. These intonations guide the reciter on how to properly elevate or lower their voice, ensuring the correct pronunciation and rhythm. The specific marks include:

• Udatta: Raised intonation, marked by a vertical line.
• Anudatta: Lowered intonation, marked by a horizontal line below the letter.
• Swarita: Prolonged intonation, marked by two vertical lines above the letter.

These marks are essential for preserving the oral tradition of the Vedas, ensuring the hymns are chanted correctly to maintain their potency and meaning.

The Special Role of Upanishads

The Upanishads, including the Taittiriya, serve as profound philosophical texts that explore the nature of reality, the self, and the universe. They are revered not only for their philosophical depth but also for their poetic beauty and spiritual insights. The Taittiriya Upanishad, with its detailed structure and emphasis on correct pronunciation, stands out for its ability to convey complex ideas in a manner that is both accessible and profound.

In summary, the Taittiriya Upanishad exemplifies the notion that spiritual texts are vital tools for the journey to self-realization. However, once this journey is complete, these texts are no longer necessary, having served their purpose of guiding the seeker to the ultimate truth.

The Taittiriya Upanishad, one of the most melodious and chantable Upanishads, is divided into three main parts: Sikshavalli, Brahmanandavalli, and Bhrigavalli. These sections guide the spiritual aspirant through stages of preparation, realization, and understanding of the ultimate truth.

Sikshavalli: The Preparatory Chapter

Importance of Preparation

The Sikshavalli is akin to preparing for a significant journey. Just as one would meticulously plan and gather necessary items for a long trip, this chapter emphasizes the importance of readiness in the spiritual quest. Proper preparation ensures a safe and successful journey, analogous to having all essential documents like a passport before boarding a plane.

Emphasis on Pronunciation

One of the central themes of Sikshavalli is the correct pronunciation of Vedic mantras. Pronunciation is not just about articulating words clearly; it reflects the discipline and cultural refinement of an individual. Accurate pronunciation ensures the mantras' potency and the intended effects, while mispronunciation can lead to undesirable outcomes. So, pronunciation is a most marvellous thing and that is a vital sign of a cultured person. When a BBC reader news reader, because when we want to learn English language we often say that you read this listen to this BBC because more or less it will be perfect language. If you are listening to somebody from let us say Welsh accent, then nobody can understand you including Welsh people. So, pronunciation is very important.

In Hindu tradition, the practice of Akshara Abhyasa (learning the alphabet) begins with a prayer and involves writing divine names, highlighting the sacredness of language. The word "Akshara" means indestructible, symbolizing the eternal nature of true knowledge and spiritual wisdom.

Cultural and Intellectual Development

Language and pronunciation are deeply tied to intellectual and cultural development. Proper speech reflects a person's cultural background and education. In contrast, modern trends of using coarse language indicate a decline in cultural values. The refined language, Sanskrit (Samskruta), is considered the language of the gods (Devanagari), representing the epitome of cultural and spiritual refinement. Bharatiya Samskruti means Indian culture. That is how we say it. So culture is defined and is respected only because of the type of education and education because there is a beautiful saying we become what we eat. We are what we eat. Therefore what we eat, how we think and how we express how we act and interact in this society and that is what actually determines what we call our very nature and if we are going to travel to God, it should be Godly culture. That is very important. That is why Samskruta is a beautiful name and from there only the word Samskruti and it is called Devanagari, the language of the Gods. Very important.

Brahmanandavalli: The Second Chapter

Realization of the Infinite

The Brahmanandavalli delves into the realization of Brahman, the ultimate reality. This section includes profound definitions and descriptions of Brahman, such as "Satyam, Gnanam, Anantam Brahma" (Brahman is truth, knowledge, and infinity). These attributes are intertwined and cannot be separated, highlighting the infinite and all-encompassing nature of Brahman.

Accidental and Essential Definitions

The chapter contrasts two types of definitions of Brahman: accidental (Tatastalakshana) and essential (Swaroopalakshana). The accidental definition describes Brahman as the cause and support of the universe, while the essential definition points directly to its inherent nature as infinite truth and knowledge.

Bhrigavalli: The Third Chapter

Story and Summary

The Bhrigavalli presents the teachings of the second chapter in a story format, summarizing and reinforcing the concepts. It uses the narrative of Bhrigu's journey to understand Brahman through the stages of food (Annam), life force (Prana), mind (Manas), intellect (Vijnana), and bliss (Ananda), ultimately realizing that Brahman is bliss.

The Unique Role of Upanishads

Temporary Guides

The Upanishads, like the Taittiriya, serve as temporary guides on the spiritual journey. They are essential for understanding and progressing towards self-realization but are discarded once the ultimate goal is reached. This concept is illustrated in the phrase "Yatra Veda Aveda Bhavanti," which means the Vedas become non-Vedas at the point of enlightenment. This signifies that spiritual texts are tools, and their value lies in their ability to guide seekers to the truth, not in their perpetual use.

Sri Ramakrishna's Parable

Sri Ramakrishna beautifully explained this concept with a parable: a man receives a letter with instructions, reads and understands it, then tears it up as it has served its purpose. Similarly, spiritual texts guide us until we reach the ultimate truth, after which they are no longer needed.

Conclusion

The Taittiriya Upanishad is a profound text that emphasizes the importance of preparation, correct practice, and ultimate realization in the spiritual journey. It beautifully illustrates how scriptures serve as guides, highlighting the significance of proper pronunciation, cultural refinement, and the eventual transcendence of even the most sacred texts once their purpose is fulfilled. This Upanishad, like others, offers timeless wisdom, guiding seekers towards the ultimate goal of self-realization and unity with Brahman.

The Sikshavalli section of the Taittiriya Upanishad is indeed a profound preparatory chapter that not only focuses on the mechanics of pronunciation but also serves as a foundation for deeper spiritual practices. Let's delve into the key aspects you mentioned, which make the Sikshavalli such an essential and beautiful part of the Upanishad.

Detailed Analysis of Pronunciation

Sound Articulation:

• Sikshavalli begins with a detailed analysis of how sounds are produced from the throat to the lips. This includes understanding the places of articulation (throat, palate, teeth, lips) and the correct manner of producing these sounds.
• The emphasis on accurate pronunciation highlights the importance the Vedic tradition places on the purity and power of sound. Correct pronunciation ensures the proper effect and potency of mantras, which are considered sacred vibrations.

Akshara Samhitas and Sandhi:

• The term "Akshara" refers to the imperishable syllables. When two syllables come together, they undergo modification, a process known as "Sandhi." This linguistic transformation is essential in Vedic chanting and ensures the smooth flow of sounds.
• "Samasa" refers to the compound formation when two words combine, which is another vital aspect of Sanskrit grammar and pronunciation.

Transforming Words into Spiritual Practice

Upasana through Everyday Examples:

• The Upanishad encourages transforming everyday observations into meditative practices or "Upasana." For instance, it likens the union of syllables (and their transformations) to the union of parents resulting in the birth of a child. . Their coming together, their union is called the power of procreation or generation and Praja that is the result is the birth of children. So meditate upon it. Make it a Upasana. This analogy helps in understanding the interconnectedness of cause and effect in a relatable way.
• This practice of contemplating causes and effects helps in realizing deeper spiritual truths. The process of "climbing to the cause with the help of the effect" is a meditative exercise that leads to a profound understanding of the ultimate cause, which is Brahman.

Teacher-Student Relationship:

• Another example used is the relationship between the teacher (Acharya) and the student. The teacher imparts knowledge, and the student receives it, resulting in the student's education. This process is revered and meditated upon as a sacred act of transmission of wisdom.
• The teacher is always honoured and respected, and this relationship is a key element in the spiritual journey.

Prayers and Blueprint for Righteous Living

Prayers for Worthy Students and Teachers:

• Sikshavalli includes sincere prayers where both the teacher and the student seek divine blessings. The teacher prays for worthy disciples, and the students pray for dedication (Shraddha) and the ability to unite with their true nature.
• This mutual respect and sincere prayer highlight the sanctity of the educational process in the Vedic tradition.

The Eleventh Anuvaka: Blueprint for Life:

• The eleventh subsection provides a blueprint for living a righteous life. It includes:
  • Dharmam Chara: Live righteously.
  • Satyam Vada: Speak the truth.
  • Swadhyaya Anma Pramadaha: Never neglect self-study and the continuous acquisition of knowledge.
  • Respect for Parents and Teachers: Always be grateful and respectful towards one's parents and teacher.

Guidance for Meaningful Living:

• This section offers unparalleled guidance on how to live a meaningful and successful life. It encapsulates the essence of moral and spiritual duties, emphasizing truth, righteousness, continual learning, and gratitude.
• These teachings ensure that one remembers their true nature and lives in harmony with the ultimate goal of realizing Brahman.

Conclusion

The Sikshavalli of the Taittiriya Upanishad is not merely about phonetics and grammar; it is a profound guide for spiritual and moral development. Through detailed analysis of pronunciation, transformative meditative practices, and prayers for mutual growth, it sets a strong foundation for the spiritual journey. The eleventh Anuvaka's blueprint for life provides clear and practical instructions for living a life aligned with Dharma and spiritual realization. This section exemplifies the holistic approach of the Upanishads in integrating everyday life with profound spiritual wisdom.

Background and Preparation for Spiritual Aspirants

The Taittiriya Upanishad begins with the Sikshavalli, which serves as a foundational chapter equipping aspirants with the necessary skills and knowledge for their spiritual journey. This preparation makes them eligible to undertake one of the main paths of yoga: Karma Yoga (the yoga of action), Bhakti Yoga (the yoga of devotion), Raja Yoga (the yoga of meditation), or Jnana Yoga (the yoga of knowledge). Let's delve into the background and significance of these concepts.

Sadhana Chatushtaya Sampanna Adhikari

Sadhana Chatushtaya refers to the fourfold qualifications required for a spiritual aspirant. These are:

1. Viveka (Discrimination): The ability to discern the real (eternal) from the unreal (temporary).
2. Vairagya (Dispassion): Detachment from the sensory pleasures and material world.
3. Shatsampatti (Sixfold Virtues):
   • Shama: Tranquility or control of the mind.
   • Dama: Control of the senses.
   • Uparati: Renunciation of worldly activities.
   • Titiksha: Endurance or forbearance.
   • Shraddha: Faith in the guru, scriptures, and oneself.
   • Samadhana: Concentration of the mind.
4. Mumukshutva (Intense longing for liberation): A burning desire to achieve Moksha (liberation).

With these qualifications, an aspirant becomes Sadhana Chatushtaya Sampanna Adhikari, fit for pursuing higher spiritual practices.

Importance of the Guru

Once equipped with the preparatory knowledge from the Sikshavalli, an aspirant should seek a Guru (spiritual teacher). The Guru's role is critical in guiding the aspirant through the complex journey of understanding the nature of God and the Self. The teachings often reveal that the aspirant's true nature is identical to Brahman (the ultimate reality), despite the initial experiences of limitation and ignorance.

The Process of Shravana, Manana, and Nidhidhyasana

1. Shravana (Hearing): Listening to the teachings and scriptures with full attention and an open mind.
2. Manana (Reflection): Contemplating and reflecting deeply on the teachings to resolve any doubts or misunderstandings.
3. Nidhidhyasana (Meditation): Meditative practice to internalize the teachings and transform one's life, leading to direct realization.

Faith in the Teacher (Shraddha)

Shraddha is the unwavering faith in the Guru, the scriptures, and oneself. It is essential for reconciling the apparent contradiction between one's limited experience and the teachings that proclaim the infinite nature of the Self. This faith supports the aspirant through the stages of Shravana, Manana, and Nidhidhyasana.

The Analogy by Sri Ramakrishna

There is an interesting incident in the life of Sri Ramakrishna. So at the beginning Narendra started coming and he was not able to come frequently one day Sri Ramakrishna was talking on one of the Narendra visits and I think M was also present there Sri Ramakrishna is telling you will have to visit me frequently as frequently as possible. Why? Because once you know by seeing me, by hearing me, above all by imitating me, then after that you don't need to come to me. So once you master everything then I am not needed any longer and until it becomes automated in your life what to think, what to do and how to act and react in this life. Then there is no need for you to come to me. And then Sri Ramakrishna smiles and says when a man marries a woman, the newly wed husband cannot keep his mind away from his wife. Everyday, morning, from the office he will be thinking of his wife how quickly the time passes and I can return. But then what happens is as time passes on, he passes more and more time in the office until sometimes he comes back at midnight also. Then some people will think why this fellow wants to visit his wife so frequently? Oh, he is newly married fellow, you see, that is why he wants to visit. So Sri Ramakrishna's apt analogy is the teacher is necessary like a boat until we know how to swim properly and cross over this ocean what is called Maya Sagara, Samsara Sagara. So it is very necessary even if I have read this scripture billion times until I do not require it any longer and only when reaching the shore other shore or when I know who I am really then there is no need for a scripture because I become the very scripture.

The Sikshavalli equips aspirants with essential preparatory knowledge and skills, ensuring they become Sadhana Chatushtaya Sampanna Adhikari, fit for deeper spiritual practices. The subsequent chapters, Brahmanandavalli and Bhriguvalli, delve into higher philosophical teachings about the nature of Brahman, the Self, and the ultimate goal of human life. These teachings guide the aspirant toward self-realization, where the scriptures and the teacher's guidance are transcended, and the aspirant becomes one with the ultimate truth.

In our next class, we will explore these advanced concepts and technical terms like Shravana, Manana, Nidhidhyasana, and Sadhana Chatushtaya in greater detail, further preparing us for the profound journey towards self-realization.