Taittiriya Upanishad Lecture 03 on 05 June 2024

Full Transcript (Not Corrected)

So we are studying the Taittiriya Upanishad. And I have been giving the introduction. And in my past classes, I promised, especially the last class, that certain Paritoshika Padas, that is Vedantic terminology, if we want to master any type of science, first of all, we must be familiar with the terms that we use. So we discussed in that context, Anubandha Chatursthayam, that is to say, why do we want to study the Upanishads? Study of the Upanishads is equivalent to study of the Vedas. So why do we want to study Vedas? But before we undertake even the study of the Vedas, we have to be clear, what is it that we are seeking called Prayajanam? And what is the subject we should pursue? And that subject should be delineating or expounding, which will show me the path and the benefits and any obstacles that can come. That is called relationship between the subject matter and the scripture. And finally, all these things might be absolutely clear. But are we fit both environmentally, physically and mentally? And for that, we require tremendous grace of God. And God's grace invariably comes in the form of our actions, Karmaphala. If we have done very good karma, what is called pious karmas, dharmic karmas, spiritual karmas, in our past lives, not one past life, but many, many past lives, then only the desire and the opportunity, by being born as a human being and by coming into contact, the opportunity to come into contact with great people, especially those who have travelled the particular path we wish to travel and an unwavering, one-pointed desire, I want to reach this particular goal. These are possible only if we read the teachings of the scriptures and all the teachings of the scriptures are divided into two categories. Those which should be done, those which should never be done, even should never even be thought of. These are called Vidhi and Nishadha. So, we have talked about Anubandha Chatursthayam. And I want to talk about now, in my last class, especially towards the end, I promised I will talk about, that there are three types of Sadhana. Sadhana means an effort, a serious effort made to achieve something. And there are three types of Sadhanas are there. And what purpose? Three types of results we desire, even in order to become an Adhikari. Then we will see what they are. As we all must be familiar by this time, our scriptures are called Vedas. And what is a Veda? That which tells us what is called Agnatha Gnanam. That Gnanam, that type of knowledge, which is not available through our normal channels, that is through the five sense organs. We only have got five means, to obtain knowledge. These are called five sense organs of knowledge, Gnana Indriyas. And these Gnana Indriyas will give only, what they come into contact. And so here is a beautiful teaching. The eye can only see, cannot hear, cannot touch, cannot smell, cannot taste. Similarly, each sense organ can only give, its particular capacity. So all the five sense organs, give us five different types of knowledge. And from this we have to derive certain conclusions. What is the first conclusion? So every sense organ can work, only in a universe of multiplicity. So all these multiplicities, are divided into three categories. The knower, the object of knowledge, and an instrument, which connects the knower, with the object of object. And if it is connected properly, then proper knowledge will come. So the object may be alright. And the knower may be alright. But much depends upon the, what we call, the instrument which connects. And those instruments are, body and mind. So as I just now mentioned, each sense organ can only give, one fifth of the knowledge of any object. And every object consists of, five types of knowledge. The colour, the sound, and the taste, and the touch, etc. But all these, five different types of, particularised knowledges, are conveyed to the mind, where the mind has the capacity, to integrate them, harmonise them, and then that unified knowledge, is conveyed to the buddhi. So these sense organs can only function, in a world of multiplicity. And this multiplicity, is called Vedantic terminology. We are talking about Vedantic terminology. So this multiplicity, is called Triputi. Three means, exactly the English word, the Sanskrit word three, Trinetra, Triloka, etc. Exactly the same meaning, in English language. You know English had borrowed, heavily from every language, and much of the Sanskrit also. This is called Triputi. That is the knower, and then the object, and that which relates, unifies, and what results is called Gnanam. So Pramata, Prameya, when it is connected by the instrument, what results is called Prama. Very beautiful word. Ma means to measure, Pra means to measure correctly. So that is called Pramata, Prameya, then Pramana is called the instrument, and when these three work harmoniously, under the right circumstances, what results is called Prameya, right knowledge. But the point we have to note down here, this is all knowledge of multiplicity. There is a man, there is a tree, there is a cow, so the whole universe is consisting of innumerable objects, and the knowledge that we get is very limited, and this is also in another beautiful way, it is called knowledge of the effects. As we have been discussing, I want you, if you are hearing Chandogya also, I want to combine both, what we discussed here in the Taittiriya, and what I discussed in Chandogya, must be harmonized. You borrow, try to study side by side, then your concept will be very very clear. So you see what happens here, that this knowledge is limited knowledge, and so every individual appears to be separate, every object appears to be separate, every type of instrument is separate, and the resultant knowledge called Prameya is also different. And in my Chandogya Upanishad class, I think I have spoken, there are six Pramanas, or the instruments of knowledge, Prateksha, Anumana, Upamana, Arthapatti, Abhava, these are called five, all these five are limited, cannot give us the knowledge, but there is another type of Pramana, and that Pramana is called Shastra Pramana, or Veda Pramana, and Veda gives us the knowledge, which cannot be obtained through these five senses, that is the burden of our time. And then I also described about four types of desires, every human being should desire, but what normally animals desire, and most of the human beings are like animals only, they want what is immediate, what is temporary, and what inevitably results in indescribable suffering. But even in this world, if we want to minimize, we cannot eliminate suffering, but we can minimize the suffering, and that how to obtain, that is called Prayas, so keep these terminology, Prayas and Shreyas, Prayas means Dharma, Artha, Kama, as I was mentioning, every human being should desire, Dharma, Artha, Kama and Moksha, and in this context, a doubt may certainly arise, everybody may not desire Dharma, very few desire Moksha, but Artha and Kama, which is Ramakrishna condemned as Kama and Kanchana, certainly everybody desires, no, very very few people only desire, even Artha and Kama, is it correct statement, we have to understand what I mean by that, that is the truth, what does it mean, everybody desires Artha, what is Artha, Artha doesn't mean only wealth, let me translate Artha as, the instrument by which, we can obtain what we desire, that is called Artha, money, what will you do with money, when you are unable to sleep, are you going to buy water beds, and so many other things, are you going to buy many types of beds, no, that is not going to help, similarly, so Artha means proper way, right way, that is right way, where the result is sure to be obtained, and it will minimise the type of suffering, and that is possible only, if Artha is completely harmonised with Dharma, what about Kama, Kama means fulfilment of the desires, once we obtain through proper means, the objects that we want to enjoy, so that also must be harmonised with Dharma, what do I mean, I mean that even what is called the instruments, must be proper instruments, that means in the right way, not wrong way, truthful way, not untruthful way, etc., murdering, cheating, etc., they require, inevitably they require, and that is what is happening, we are unable to understand, Veda is telling again and again, if a person is suffering so much, it is not God's will that he is suffering, because the stupid, stupidity seems to be common property of all of us, immediately we blame, we means, we who claim that God created all of us, this world, etc., it is God's fault, why did God create evil, this is the inevitable question, nobody questions, why is this evil coming to me, because if you analyse properly, that evil is not coming to everybody, in fact, sometimes just the opposite, where there is evil, there will also be good, where there is good, there also will be evil, Swamiji in such a crystal clear manner, he expounded this, that somewhere the wave goes up, and then somewhere else, some other wave goes down, so one wave comes up, some wave, some other place, some other, it goes down, but that which goes down, must come up, and that which goes up, must come down, this is the inevitable result of karma phala in this world, so people never blame themselves, only spiritual people, they say, oh mother, I do not blame anybody, no one is responsible for my misery, suffering, I only dug a well, in a sacred place, and with my own hands, and now I am enjoying, the result of my own evil deeds, so enjoying means what, I am suffering, so that karma, which is harmonised with dharma, I will give a small illustration, we have to take it for granted, that what I have earned, is dharmic, through punya, say, I get lot of money, I get lot of goodies, I have a wonderful house, wonderful family, see, see Ramakrishna's life, he came across some families, and two families especially, I am mentioning, Prarambasu's family, he said, this is purely God's family, everybody in that house, including the servants and maidservants, they are overflowing with bhakti, and another family he mentioned, Gopala's mother, along with Manomohini, that is a lady, rich man's wife, she became a widow, like Gopala's mother, and they were living in a garden house, in a village called Kamarhati, three miles away from Dakshineswar, and they heard about Sri Ramakrishna, and both of them, in fact three people, three women, together came to Dakshineswar, and Sri Ramakrishna had one look at them, and said, this is a dharmic family, they are full of devotion, this is what he declared, and there may be others, but it is rare to come across and say, the entire family is such a dharmic family, I have not heard about it, very rare it is. So, what are we talking about? Dharma, Artha and Kama. Dharma plus Artha, is the proper way of acquiring the means to fulfil our desires, and once we obtain the means, then naturally desires will come, as I was mentioning, a beautiful house, beautiful car, and plenty of food, I will just give you only one instance, very nice cook, even to get a good cook, you must have performed, tremendous amount of Dharma, in the past life, otherwise the person who is cooking, he will over salt it, under salt it, she might even salt you also, so if you are lucky enough to say, that the cook who is doing and feeding me, is an extraordinarily marvellous cook, you are an extraordinarily Dharmic person, that is a definite proof, that you have done lot of Punyam, of course Punyam doesn't come alone, it comes with Papam also, but the proportion, is it 50-50, or is it 95% and 5%, that is what makes the difference, and all because of the Karma Phalam, so there is first class food, and there are children, this is what Shri Ramakrishna is mentioning, a mother loves all her children, and she knows, that there is a 2 year old child, and there is a 10 year old child, there is a 15 year old child, so accordingly she will cook, her love, there is no division, but for the baby, what suits the baby, for the grown up child, what suits, a little more spicy food, but in right quantities, and then for the person who is grown up, so full spicy food, but what I am trying to illustrate is, that a time will come, when mother is not going to mother us, all the time, we have to mother ourselves, then we will have to, what is the Dharmic, at what time I have to eat, and in how much quantity I have to eat, and what type of food suits me, even if it is tasty, eat it only in measured quantities, a diabetic person can taste a little bit of sweet, there is no problem, but it should not be half amount, only one sweet, so like that, we have to regulate ourselves, this is called Dharma Kama, Kama harmonized with Dharma, at what time, after offering to God, and then in right quantities, and with the right Bhavana, Pramarpana, thank God, otherwise, Sthenai Vasaha, such a person, got all these things by the grace of Gods, called Adi Daivikas, and what they have given, out of their infinite kindness, if we do not, out of gratefulness, offer to them, and eat it as Prasada, everything we have to eat as Prasada, so, there are people, a few people like that, that is called Dharma Kama, now, whatever this statement I made, very few people desire, I said, Dharma, very few people desire, even know how to desire, Artha and Kama, I don't mean, every animal, instinctively, desires, no, so, our scriptures, they are called Vedas, they know all these things, and then they know, what is the goal of, every human being, in fact, every being, even an amoeba, is a potential saint, because it is a, each soul is a, potential, potentially, divine, so, there are, as we know, four Vedas are there, Vig Veda, Yajur Veda, and Atharvana Veda, and then, these Vedas speak of, four Purusharthas, Dharma, Artha, Kama, and Moksha, and each Veda, is divided into, two parts, preparatory, and, final, what are the preparatory, this is called, first part of the Vedas, Purvabhaga, and the, second part of the Vedas, first part is called, Karmakanda, second part is called, Jnanakanda, and so, here comes, every human being, should try to, acquire, three types of, goals, fulfill, three types, this is called, Sadhana, Trayam, Sadhana, means the effort, to acquire, to fulfill, three types of, things, what is it, every being, consciously, or unconsciously, strives to do so, especially, intelligent human beings, so, what is it, that we, want, but before that, we want also, to divide, Veda divides, all activities, every activity, all activities, into, three types, so, these are called, Kaika, Vachika, and Manasika, why three, because, we have got, three instruments, our mind is there, so, we can think, we can plan, our, mouth is there, so, we can speak out, communicate, the greatness, the speciality, of every human being is, we are able to, convey our knowledge, to other people, through speech, and this is, extremely limited, in non-human beings, they also do communicate, even birds, teach their young ones, how to be evenness, and what to, whom to avoid, whom to fear, and every, what is called, young one of the, tiger or lion, the mother takes, infinite trouble, to teach its young ones, how to be evenness, and what to, whom to avoid, whom to fear, and every, what is called, young one of the, tiger or lion, to teach its young ones, how to hunt, how to be successful, in hunting, and what dangers, are there, etc., so, every animal, has got, it gives birth to, offspring, and trains them, how to live, as long as possible, and avoid, as much as possible, and learn, to enjoy, whatever is there, as much as possible, but human beings, alone, can hope, to live, as long as possible, but human beings, alone, can hope, think, plan, something, extraordinarily, great, so, human beings, have got, like any other, even animals, have speech, even ants, the scientists, discovered, have more than, 27, or 30, number of vocabulary, is there, even children, also, have vocabulary, weeping, is one of the, vocabularies, smiling, is another, vocabulary, so, there are, three types of, instruments, are there, think, mind, speech, and action, and so, the Veda, recognizes it, so, for example, what we can do, with our body, called, Kaya, Kaya means body, Kaya means, through the means, of the instrumentality, of the body, what we can do, activities done, with the physical body, so, we can worship God, we can go on, pilgrimage, we can, we can, circumambulation, that is, Pradakshina, and we can, also, study the, scriptures, etcetera, physically, we can go to a, a saint, a temple, so, of course, one also has to, earn, one's livelihood, everything, so, Kayaika, these are all the, physical activities, that are done, with the instrumentality, of the body, mind, that is called, Kayaika, and then, Vachika, we are specially, talking about, spiritual activities, so, our, hymning, Gods and Goddesses, Tatras, like, Shiva Sahasranama, Lalita Sahasranama, Vishnu Sahasranama, and, chanting of the, Vedas, especially, as I mentioned, this, Taittiri Upanishad, is an extraordinarily, chantable, Upanishad, so, there are chanting, the old, Samaveda, is supposed to be, sung, by, highly trained people, and, it is so, intricate, it is not merely, singing, there is what is called, certain, hints, Udatta, Anudatta, Swarita, Double Swarita, etc., so, which, how to, pronounce, and, at what, volume, one has to do it, so, everything is taught, and, this is coming, through Guru Parampara, Shruti Parampara, Shruti means, hearing, from teacher, to teacher, from thousands, of years back, exactly, as it is, so, these are called, Vachika Karmas, especially, we are talking about, Sadhana, so, Vachika Sadhana, Kahika Sadhana, Vachika Sadhana, even though, we can talk rubbish, but, that is not, the purpose, that is okay, for worldly people, even though, it is not okay, because, for worldly people, who are they? They are people, who do not know, that, they have infinite choice, to obtain, higher happiness, even, by themselves, but, they have, completely shut, their minds, their bodies, and, their speech, and, confine themselves only, to, what is called, absolutely, to, worthless things, rubbish things, so, Kahika, and Vachika, and, Kahika, and Vachika, are most important, in the, what is called, Grihastha Ashrama, and, I also discussed, each Veda, divides, life into, four stages, that is, the, learning stage, the, experimenting, practicing stage, the, withdrawing stage, and the, surrendering to, the divine stage, four stages, Brahmacharya Ashrama, Grihastha Ashrama, Vanaprastha Ashrama, and, Sanyasa Ashrama, so, this, Kahika, and Vachika, especially, are more prominent, dominant, in the, Grihastha Ashrama, but, Manasika Karmas, whatever we do, through the, mind, that is, we can, just simply do, what is called, Manasika Japam, and, we can do, meditations, and, we can do, Upasanas, and, Manasika Poojas, everything can be done, through the, mind, this is called, Manasika, and here also, there is a, what is called, the, external part, but, done internally, called Manasika Pooja, but, higher than that, is a, contemplation of a, higher ideal, like, higher mathematics, and abstract mathematics, so, abstract mathematics, you can never express it, except into, un-understandable, symbols, so, these are called, Manasika, Karmas, mentally, and, meditation, excels, Nidhidhyasana, excels here, so, these are the, three types of activities, and, through these, three types of activities, the Veda, especially, the first part, called, Karma Kanda, Karma means, ritual, and, what is the speciality, so, there are two types of, two ways, for desires, one way is, normal way, for example, a person wants to, become a Pandit, a great poet, a great musician, etc., so, can it be, can there be, any other way, excepting, go to a teacher, and sit years, and years together, and go on practicing, that is one way, the other way is, that, if God is, pleased, he can give something, even when the person, doesn't understand, one of the examples is, Srinivasa Ramana, there, a divine mother, had given, him that gift, that, even when a, mathematical problem, very abstract, not mind you, 2 plus 2, that is not the, problem, higher mathematics, and this man, before the teacher, completed, even the question, he will go, run to the, board, and then he will, write out the answer, and the teacher, used to wonder, and ask, my child, how did you arrive, at this, he is, this, answer, very surprising, answer is, I do not know, how I arrived, I know the answer, but I don't know, how the answer, has come, so, this gentleman, when he went to, England, and then, he had to learn, the hard way, people will not, accept your, ingenuity, genius, unless, you also explain, how, you have arrived, at this truth, for that, he had to go through, quite a number of, years of training, so, you know the problem, you know the solution, but what is the, process, by which you have, come to the, solution, had to be learned, and that has to be, explained, that then only, you become a, proper teacher, so this is, this is called, the, the, grace of the, Divine Mother, such a thing, do we see anywhere, yes, in Shri Ram Krishna's life, whenever he talked, he said, this is my mother talking, not myself, you ask, Swami Vivekananda, he says, that, I am HMV, his master's voice, I am only the, instrument, but it is, Shri Ram Krishna, who speaks through me, who, gives the ideas, etc., so what about, there was a, Pandit Gowri, and, he, could defeat, anybody, how could he do that, is the Divine Mother's grace, he was a, what we call, Upasaka, of the, Divine Mother, and Divine Mother, was pleased, so, two special gifts, were given to him, one, that he could do, what we call, Homa, a kind of, fire ritual, so he will, in his, outstretched, left hand, he will put, half a mound of, firewood, and then, he will light up, and then, from the, with the right hand, he will be offering, all the oblations, there, and the, Homa can run, more than one hour, one and a half hours, or even two hours, and he will be, outstretched hand, and very, fire is blazing, and that, he never feels anything, as if, he is holding, a piece of paper, and that too, you try to hold, a small piece of tissue paper, with outstretched hand, after few minutes, your hand will, even if nothing is there, your hand will start, paining, paining, paining, paining, paining, paining, paining, paining, your hand will start, paining, but he could do that, second, he could argue, with anybody, so there is certain ritual, he has to do it, and then, when he faces, the opponent, and then, what happens is, that opponent also, may be, learned person, he knows, exactly, what he is, what answer, he should give, how to counter, this persons argument, but at that moment, they will not come, to his mind, but, Pandit Gopal, on the other hand, even before, the opponent, opened his mouth, he knows, what the opponent, is trying to, counter him, and before, he opened, sometimes, he will even give, this is what, you are thinking, but that is not correct, this is correct, and this is, this was a gift, given by the, Gods, so that is why, Shri Ram Krishna, used to visit people, who are very famous, even before, the opponent, opened his mouth, he knows, what the opponent, even though, they did not welcome, Shri Ram Krishna, all the time, then the devotee, is objected, why do you visit, these people, he said, I clearly know, that it is my mother, who is manifesting, in them, they think, that we are great, Shri Ram Krishna knows, they know nothing, they are only mere, instruments, with the Divine Mother, who is manifest, through them, so in this way, they used to become famous, so in this way, they used to become famous, but it is a gift of God, and if we have any talent, for anything, even if I cook a dish, very tastely, that is a talent, that is the Divine, manifesting in us, and as a consolation, I can also tell, extraordinary amount, of stupidity, is being manifest, and that is also, the manifestation, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, of the thumb, Divine Mother only, and that also necessary, because if everybody is excellent, we will never recognize who is an excellent person. herb so three types of so three types of all activities, divided, all activities, divided, But what do we want to achieve? That is called Sadhya. Earlier Sadhana Trayam, now Sadhya Trayam. Three types of things. What are they? First of all, we want to have our instrument. Remember that the body and mind are instruments. And the health, healthy and strength, strong body and mind, all these are organs. Then only we can enjoy. That is why a man may be very wealthy, he has become old and he lost the capacity and the objects he is enjoying are excellent, but he cannot enjoy because the instruments of his enjoyment, which are the body and mind, they are not helping him. That is why Yamadharma Raja says to Nachiketa, So long as I happen to rule this universe, then you can fulfill every desire, you will never die. And what is called Nachiketa's intelligence, instantaneously it manifested and he said, maybe you will give me the best of things to enjoy, but then I have to enjoy them through what? Through body and mind, that is the sense organs. Mind may be all right, but body, sense organs, so inevitably they will become old. Body becomes old, sense organs also become old. Mind may not become old. So through these instruments, they become old, they become incapable of fully squeezing out the happiness or unhappiness of that one. Probably unhappiness he can enjoy fully, but definitely not happiness. So Sarvendriyanam jarayanti tejaha, the ability to squeeze out the highest enjoyable happiness, that becomes dimmer and dimmer in old age. So inevitably I am going to become old, but then they all, Sasyameva pacchate matya, sasyameva ajayate punah, Even if you grant me undimmed sense organs, complete 150% health and wealth, but there will come an end, that is called Mrityu, because anything that is born is not going to remain there. Very interesting topic, because I will give you youth. So is everybody born as a young person? Can Mrityu Devata make a person? Okay, I will make you be born. 25 year old young man, young woman, impossible. He has to grow. And if a person has to go inevitably through babyhood, and then childhood, adolescence, youth, what stops him from becoming older and older? So what is called sharp knife like discriminating power of Nachiketa, had cut across all these verbiage, and then he came to the, I don't want anything of these things, because everything comes to an end sooner or later. I want that something which will be for eternity, for infinite happiness for eternity. But ordinary people, for ordinary people, the first part of the Veda Karma Kanda, it gives three things, but we have to do sadhana. Enjoyment also requires instruments. What are these Adhyatrayam? First of all, body and mind must be healthy. So our prayers, just now you said, you know. So Shanno Mitra Shambhurnaha, Shanno Bhavatar Aryama, etc. What purpose? Let my body be healthy. Let my mind be healthy. Let my buddhi be full of right understanding. Let my willpower be very strong. So that I can put an end when I have to put an end. And I have to continue when I have to continue. And this is possible only by the special blessings of God. So the first goal of every human being is how to become fit both physically and mentally. If we are not fit physically, hospitals are there, doctors are there. And if we are not fit mentally, then hospitals, mental hospitals are there. And also psychologists and psychiatrists are also there. So the first goal of every living creature is how to be happy. That is how my body and mind, you see. If you carefully observe, even there will be a cow also becomes old, a dog also becomes old, a horse also becomes old. No difference between our life and their life at all. Same. So we, as long as it is possible, we want to be healthy. This is the first one. Body, sense organs and then mind, everything. And then in the body, after the body, what will you do with a buffalo body, elephant's body? There must be keen intelligence. That is why Gayathri is one which gives us tremendous amount of buddhi. Dhyo yonah prachodaya. And that is the grace of Divine Mother. It is a prayer. So here is something. In the Sikshavalli, called Sikshavalli, we have to call it, even though it is said Sikshavalli, we can only pronounce as Sikshavalli. That is training part. How to be healthy, both physically and mentally, and intellectually and of course spiritually. So here is a prayer. This is called Medha. We have discussed Medha Sukta. We have seen. Same idea is there. In the Sikshavalli also, which we will come, when we come there. So the body should be alright. Then what is the second goal? This is called Kamana Prapti or Vishaya Prapti. So my body is okay. My mind is also okay. I have sufficient strength. But what am I going to do? You have a car. But your car has to be used to reach some place. So there must be a nice place. You don't certainly want to rush to a place where you will be killed. You will be injured. You will be harmed. You will be robbed, etc. You want to enjoy this one. So my body is okay. Mind also is okay. But I want to obtain. So these Kamanas are there. All the objects, enjoyable objects, they must be obtainable to me. And for that also, Peda tells. Do you want children? Putra Kamesti. Do you want rains for agriculture? Varsha, Vrishti Kamesti. Do you want to conquer the enemies? Enshatrunasha. These are all there. Some, what is called, all the three types of afflictions. For them, remedies are there in the Karmakanda part. The first part of the Peda is called Karmakanda. Then this is the everything in this world. Whatever I desire should come. But there is also another, Vishaya Aprapti. There are so many things which are painful to me. For example, now it is sizzlingly hot and so many people die. We don't want. We want heat. Not this much. We want cold. Not this much. It must be ideal for us. So certain things we desire, they should come to us. Certain things we desire, they should not come to us. And then only life becomes very, very fulfilled. So most of us lack all this. We get what we don't want and we don't get what we want. So Sukha Prapti and Dukkha Nivrutti, that is the final. So what is the second goal of every creature, especially human beings? This is called Vishaya Prapti. The objects of enjoyment, especially which I think gives lot of happiness to me, pleasure to me and I want them. How to obtain them? And the first part of the Veda definitely is going to tell us. Then there is a third type of thing. It is called the higher lokas. Every follower of Veda, every devotee of Veda knows that the Vedas are talking about not only this world, a higher world, a lower world. There is Swarga Loka, there is Naraka Loka. Somebody misbehaves, he will go lower and lower. And all these Lokas are divided into 14 Lokas. Chatur, Dasha, Bhuvana. So including the Bhu Loka, that is the lowest of the higher Lokas, Satya Loka, Brahma Loka, the highest. And correspondingly, each higher Loka that increases the happiness. All these are there. Are they really there? That is what Veda tells us. That is what Shri Ramakrishna graphically described when He wanted to know who Narendra was. He went through the path of Samadhi, transcending one Loka after the other Loka until He reached Akhanda Rajya. That is a beautiful description. I hope, I don't want to expound these things again and again. Every devotee must, the moment I mention something, you should be able to recollect it in its full glory. Not a little bit vaguely. I think some bells are ringing. Not like that. Otherwise, you are a very poor type of student. That's all. So this is called Swarga Prapti or otherwise Naraka Prapti. And the first part of the Vedas clearly tells who is going to obtain higher Lokas, not only on this earth, but higher Lokas. Or if some people have done something terribly wrong, improper, they will go to the lower Lokas also. This is called Loka Prapti. And then this Loka Prapti also is just now I mentioned is of two types. One is that we want to enjoy in this world. Another is we want to ascend to the higher world. That is the first part. What is the second part? Certainly, we have to take steps not to go down to Narakas because so much of unhappiness is there in this world. And unhappiness is called Naraka. Happiness is called Swarga. It is a matter of experience, concept in the mind. Nothing to do. It is not a geographical location. It is a state of the mind. Swarga, Naraka, etc. So if a person follows this, then what happens? His body will be fine. His mind will be fine. Then he will enjoy many things. But everything will not be enjoyment. In this world, what is called is a mixture of Sita and Vishna, heat and cold, happiness and unhappiness, good and evil, life and death, loss and gain, victory and defeat, and honor and dishonor. Everything is there. It comes in duality. But the proportion, that is where those who are virtuous, they enjoy more. And those who are not, they will suffer a lot more. So how not to go to the lower world? That is the second part of it. So that is called, you should assiduously avoid certain activities, both Manasika, Kaika and Manasika. That is called Nishayadha. And that is a very important part. So supposing a person has faith, he follows assiduously all the Dharma Marga, he tries to do. And however much he might enjoy, every happiness, every experience in this world can be divided into three types. Three Doshas are there. Three defects are there. What is the first defect that comes? Everything, as I just now mentioned, first defect in our enjoyment in this world or higher world is everything comes mixed up. Happiness comes with unhappiness. If you want to enjoy good food, you will have to work very hard or exercise and produce. Suffer from terrible hunger, then only the more hungry you are and the more you enjoy. That is why English saying, hunger is the best sauce in the world. Any food, decent food will give you that. This is called, this is mixture with Dukkha. Then whatever may be the enjoyment, everything comes with a big dosage of dissatisfaction. Even when you are enjoying something, for example, you are eating nice sweet and now this sweet is okay. But if I had got the other five types of sweets, it would have been better. So whatever it is, this is okay, but it would have been better. This is called dissatisfaction. So this is the third, second type of, this one is there. Then what is the third type of problem? Even for a person who is Dharmic, who is enjoying, everything that we enjoy in this world binds us. This is inevitably when we like something, then we develop attachment and we suffer from what is called craving. I want it more. This is called Raga, attachment. And if we undergo the opposite experience, which is called suffering, unhappiness, then we develop Dvesha. It may be climate, it may be a person, it may be an object, it may be a particular period of time, whatever it is. Whatever makes us unhappy, we want to avoid it and whatever is the cause of this unhappiness, we develop what is called hatred, likes and dislikes. And then everything, these two things, likes and dislikes, what do they do? They bind a human being. This is what Patanjali wants to tell us. Avidya, Asmita, Raga, Dvesha and Abhinivesha. This is how everything in this world, however nice it is, it is going to bind us. And nobody likes this getting bound. That is called Maya Jala. It binds us. We are all there. But after a lot of experience, we become a little bit intelligent, we develop this Viveka, we understand thoroughly. Everything in this world, however marvellous it is, is mixed up with these three. That is, everything comes in twins, opposites. Everything is dissatisfied and everything has a tendency to bind us either in the form of likes or dislikes. And when a person follows the Vedas, he comes to know, is there any way out? Then he opens his eyes and then he sees the Vedas, the very Vedas which are encouraging all of us to follow the Karma Kanda Vidhi Nishedha path. Now it will open our eyes, points out the problems and shows also the solutions which we will talk about in our next class.