Taittiriya Upanishad Lecture 30 on 11 December 2024

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMIMUHURUMUHUHUH OM SHANNOMITRASHYAM VARUNAH SHANNO BHAVATVARIYAMAH SHANNAYINDRO BRIHASPATHE SHANNO VISHNURU RUKRAMAHA NAMO BRAHMANE NAMASTEVAYO TVAMEVA PRATYAKSHAM BRAHMASE TVAMEVA PRATYAKSHAM BRAHMA VADISHYAMI RITAM VADISHYAMI SATYAM VADISHYAMI TANMAM AVATO TAD VAKTARAM AVATO AVATO MAM AVATO VAKTARAM OM SHANTI SHANTI SHANTI HARI OM OM May Mitra be blissful to us. May Varuna be blissful to us. May Ariyamma be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu of long strides be blissful to us. Salutations to Brahman. Salutations to you, O Vayu. You indeed are the visible Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May Brahman protect me. May Brahman protect the teacher. May Brahman protect me. May Brahman protect the teacher. Om. Peace. Peace. Peace be unto all. In our last class, we have completed the eighth anuvaka of the Taittiriya Upanishad called Pranava Upasana. What is the essence? So this eighth section prescribes Om as the highest symbol of Brahman. But all the earlier anuvakas, what for? They are prescribed to lead every sincere aspirant to be fit so that the aspirant, the seeker can now be fit to contemplate upon this Pranava or Omkara as Brahman. And in all our scriptures, Upanishads, Bhagavad Gita, Puranas, everywhere it is extolled that Omkara is sufficient. And for that purpose, in this anuvaka, let us remember that in the olden days when this Upanishad has been formulated as the expression of a great Rishi's realization. So it has to be expressed in such a way that everybody should get benefit. So it is said this Pranava or Omkara is a most marvelous symbol and in his talks on Bhakti Yoga, Swami Vivekananda extols this Omkara. Why Omkara is so great? Why it is the only syllable available in the whole world and it will be the only syllable even in future. Beautifully explained, we also dealt with it. Just briefly to recollect, every sound that we utter, it has to pass through the sound box which starts at the beginning of our throat and ends at the closing of our lips. And whatever sounds pass, they can be compressed, they can be kept within A, O and M. Therefore, whatever sounds come in future also, they can all be accommodated in this Omkara. That means every scripture, secular or spiritual are only there in the form of this Pranava or Omkara. And therefore, it is the best symbol whether a person wants worldly happiness and the highest worldly happiness is called Brahmaloka and another name for that Brahmaloka is Saguna Brahma whether he wants highest dualistic happiness or become one with happiness. What is the difference between Saguna Brahma and Nirguna Brahma? In Saguna Brahma, I am there and Saguna Brahma is also there and Saguna Brahma especially the Swaroop of Ishwara contains the highest possible objective happiness whereas that means I always want to borrow, obtain happiness from an object and Brahma becomes the object. Such a state is called Saguna Brahma. But I don't want duality. I don't want to borrow happiness. I want to become happiness or be happiness and that is called Nirguna Brahma. Of course, Nirguna Brahma is beyond speech, beyond thought, beyond anything that we possess. Therefore, it cannot be directly contemplated. Therefore, Saguna Brahma is called the doorway to Nirguna Brahma and once we reach the doorway of Nirguna Brahma called Saguna Brahma and from Shri Ramakrishna's life, we have to recollect how Ajna Chakra is the doorway and Sahasradala Chakra that is the Nirguna indicating Nirguna Brahma. Nobody can talk about it excepting fully aware I am Brahman. Even to say I am Brahman is only to express in language so that one can convey this idea to others. One in Nirvikalpa Samadhi doesn't say I am Brahman, I am Brahman. It doesn't go on repeating whereas in this world continuously 24 hours in the waking state, I am the waker. In the dream state, I am the dreamer. In the deep sleep, I am the sleeper. I am continuously asserting I am either the waker or dreamer or the sleeper but in what we call supreme reality called Brahman, there is no such thing at all because I cannot be both subject and object at the same time but it is not a state of like a piece of stone not knowing anything. It is complete knowledge I am, not I am something else but I am. So that is called Sat, Chit, Ananda. I am Sat, I am Chit and I am Ananda. This is also an expression in language in our dualistic world only. Really speaking, we cannot describe what that state is. So this a person who is fit that means who has attained to Saguna Brahma, he alone is fit and now he has to do this Nirguna Brahma Upasana of course in the form of Pranava Upasana. This word Pranava is a wonderful word. Pra means Prakrishta Roopena, Uttama Roopena. So some people commented it Nava, ever knew because it is beyond time. There is one meaning that which is beyond time is Pranava. Another a little bit stretched Pra Nava, Nava means a boat. So this is the greatest boat, the symbol Omkara is the greatest boat which takes one across this duality and makes him realize Aham Brahmasmi. So that boat, the best boat that is called Pranava. Pra Nava or Nava when they come together according to grammar becomes Pra Na, not Na but Pra Nava, it becomes Pra Nava. So this Pranava Upasana, Omkara Upasana is one and the same. So it is meant only for superior students. So what happens in this meditation because the seeker has already gone through so many stages, the Sadhaka or the aspirant simply repeats the word Om and meditates on Brahman and becomes one with Brahman. How do we know? Whether it is Ram Krishna or Swamiji or any other realized soul by simply saying Om, they used to enter into that state and very interestingly Swami Vivekananda supposed to be very gets very angry very quickly but his mother taught him this Pranava. What Pranava? Shiva. The moment he says Shiva, Swami Vivekananda immediately he forgets the whole world and whatever be his emotional state immediately he becomes quiet down and becomes absolutely tranquil. So that is how he could enter into that. We do not understand the deeper secrets. It is not merely quieting down but it is the quieting down is the effect of what he experiences by hearing the word Shiva. So Shiva is another word for Pranava only or Narayana like Pralada, he becomes quieted down. Durga, another name for that. So in this Upasana system, the Sadhaka simply repeats the word Om and meditates on Brahman because Omkara first it denotes the Saguna Brahma and later on it takes one, opens the door to Nirguna Brahma. That is why it is one of the Omkara or Pranava is the best symbol for both the attainment of Saguna as well as Nirguna Brahma. That is why it is called a doorway to Brahman and it is highly extolled in every Hindu scripture. Now in this 8th Anuvaka which is called Pranava Brahma Upasana. What does it say? First of all it tells only just like Mandukya Upanishad Om is everything that which was past, present and future. So simply it states First it says Om is none other than Brahma. That indicates Nirguna, aspect of Brahman. Om iti idam sarvam. The moment idam. Idam means this. This means all that is experienced by any one of us. Sarvam, everything. That means the entire creation is nothing but a manifestation of Om. Om iti idam sarvam. It is another way of repeating Mandukya Upanishad in a slightly different way and then in order to extol the greatness of Brahma and this remember Upanishad has come when Rishis used to do lot of Yajnas and Yagas. So he is giving in the Yagas what happens a Yajna. So any Yajna has requires if it is small Yajna a few priests. If it is slightly bigger Yajna 16 priests are required. So what are they? First of all we know that there are four Vedas. So Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Of these Sama Veda is for chanting certain mantras. These mantras are taken exclusively from the Rig Veda only but set to a peculiar way of chanting which we have seen. So Udata, Anudata, Swarita, Double Udata, Triple Udata etc. Like music set to music. In a way it is also called Gregorian music. Of course some of you might have glimpsed the Gregorian music in the YouTube but every day the Muslim priest is chanting. It is something like that. In the earlier days everybody was forced only to this and then many experts in music, Ustads claim the whole Indian music is derived only from this Sama Veda set into different but only in the Sama Veda there are five Swaras are there. Later on two more Swaras are added. Really speaking these two more Swaras also variations of these that which falls into five. For example you know Sa, Ri. Ri has got two variations Komala and Sadharana. Similarly Makara, similarly Da, similarly Na. So everything falls really speaking under this Sama Veda only. So four Vedas are there. First of all the Veda was only one then it is said Edaviyasa came and divided it into four Vedas. Why? For the simplicity and slightly subject also we changed slightly and so four separate types of people learned each Veda and every Veda contains first part is called mantra and then second part called Brahmana. How to use these mantras for obtaining secular or spiritual fruits and that is where Yajnas come in. Karmakanda comes in. So Yajnas were very popular in those days. The modern Gods and Goddesses were not there but there were forces of what we call Pancha Bhutas. So the rains, the fire and the lightning, the sun, the moon etc. Pancha Bhutas plus the sun plus the moon etc. and as we discussed they are called presiding deities of the entire creation and even today that is a fact. Now what happens is these worship of these and living according to the directions given by them. This is very important for us to understand. Simply I go to the temple and I do a little bit of Japam. I do some worship but my life I'm leading a what is called Anrita that is Adharmic life. Ritam means Dharmic life. Adharmic life is called Anrita or Asatyam. So when I'm leading an immoral life and what is immoral life according to Vedas that if I neglect to accept that there is a God and it is His grace that makes my life, everybody's life, the whole creation. This Taittiriya Upanishad itself is going to tell us in the third chapter called Bhrigu Valli. So there are presiding deities are there and they give us rain, they give us food and they digest for us. Everything is done by their grace and that is the idea that has been so beautifully enumerated. In the Durga Saptashruthi, how Yadevi Sarvabhuteshu Vidya Roopena, Matruh Roopena, Raya Roopena, Kshama Roopena, Vritti Roopena, Jati Roopena, Lajja Roopena, Matruh Roopena, also Kshuda Roopena, etc. etc. So Bhranti Roopena, everything in this world is nothing but the manifestation of that divine Shakti which in the Vedic times used to be called as presiding deities. Only in Tantra, the same presiding deity or what we call Ishwara or what Sri Ramakrishna calls Shakti is called the Divine Mother. So if we do without praying to them, without leading a good life, they will not bestow their grace or even if they bestow, we will not be able to accept it, receive it, enjoy it. Therefore, we must become proper instruments even to receive the grace of God. So Yajnas, Yagas used to be done and how to do any particular Yajna is explained in detail in the Brahmana portion of every Veda. So the point is every Veda must be mastered by some priests. So Rig Vedic Ritwiks, Yajur Vedic Priests, Sama Veda Priests whose duty is to chant loudly Udgeetha and of course a master of the other Veda is called Brahma. So all these four must be present and not only that, each one of these priests must have at least three assistants. So four Vedas, four main priests for performing these Yajnas, that means every priest is a master of his own particular Veda. But the master of Atharvana Veda is called Brahma. He is the supervisor for the whole Yajna. That means he who is the master of all the four Vedas, he is called Brahma. He is the supervisor and nowadays we call him Tantra Dharak. So he knows now this ritual has to be done and before that this meditation has to be done. So before that this chanting has to be done. Or during the ritual this chanting has to be done. So these are the 16, four into four and each one is named after so Ritwik Ganas, so Brahma Ganas etc. So 16 plus the rich person who organizes Yajnas, etc. He is called Yajmana and his wife Patni. So these two, 16 plus 2, 18. Only where there is these 18 persons present that Yajna has to be done. This is one of the requirements. And then during the thing, so somebody has to do something. So shall I chant? They have to ask the Ritwik. That means what? Is this the correct time for me to chant? Correct place? And how does he say Om? If a chanter of Sama Veda says Om means may I chant? He doesn't simply open his mouth and say can I chant? No, he says Om. Brahma understands. Brahma means supervisor. He says Om. Yes, but if it is not correct, he will correct it. So without committing any mistake, the Yajna has to be supervised and that responsibility falls upon Brahma. And as I mentioned, 16 priests belonging to the four Vedas plus the person who organizes this Yajna and his wife, 18 elements should be always present. So what happens during this Yajna? So the Ritwik says shall I do this particular ritual now? So he says Om. But Brahma knows what he is asking for. Like a Tantra Dharaka. Now you meditate upon Kalabhairava. Now can I meditate upon the Mahishasura? No, no, no. Not at this time. Later on. So just as Tantra Dharaka directs, Brahma is the supervisor. He is called Tantra Dharaka and he is a master of all the four Vedas. So some of these things are mentioned here. What do they do? Om. And then they get the permission. Om. They question Om. Can I do this? And Brahma says Om. Yes, go ahead. That is the essence of this. With this, we will just chant. We have already seen a little bit. So here goes the eighth Anuvaka Pranava Vasana. This is the Sutra Vakya or a brief statement that you know the whole world is nothing but what is called Purusha. Purusha means Purayati Purushaha. He who is all pervading is Purusha. Or Purisete. That means the Purusha. That Brahman has become me, has become you, has become the mountain, has become the river. Anything that you mention, what is this? It is nothing but Brahman. That is the name Purusha. Instead of Purusha, here the word is used Om Iti Brahman. The highest supreme reality is called Brahman. Here means Brahman and the symbol is Om. The doorway for that Brahman realization is Om. Not only Nirguna Brahman is the Omkara is the symbol of Nirguna Brahman. It is also symbol of the Saguna Brahman. So therefore Om Iti Itam Sarvam. Itam means whatever any one of us experience or experienced in the past, experiencing now and going to experience in future. It is nothing but Om. Om means Brahman. Om Iti Brahman. Om Iti Itam Sarvam. Everything is nothing but Brahman. This is the idea that is there. So this is the Sutra Vakya. That means whoever contemplates upon Brahman, he becomes what we call Brahman later on. Then some details are given. So this is the English translation. I have given you while doing different actions. So every priest belonging to different Vedas seeks permission from the Brahma. So shall I do this now? And then he says Om. The Brahma understands what is to be done for them because they already know. So now for example in the Pooja, so shall I do now what is called Aachamanam? Yes. So instead of saying shall I do Aachamanam? Suppose the modern Pujari, he says Om looking at the Tantra Dharaka and he says Om. Yes, yes you do now Aachamanam. That is beginning of the worship. Supposing he reached three-fourths of the Pooja and then shall I do the Manasa Pooja now? Dhyanam. And then he says Om. That means at that time because Brahma is observing everything, he says yes we reached that state where you are correct. You will have to do this first of all Dhyanam. After that Manasika Pooja. Om. This person Pujari is also telling Om asking and the permission is also given Om. You understand this and everything falls into place. So the syllable Om is used to indicate ascent. What is ascent? Somebody asks a question. Shall I go ahead with this? Yes, yes you go ahead with that. So when the priests are told Om recite. So they recite. Uttering Om the chanters of Samaveda sing the Samana chants and saying Om Shom the priests recite the prayers. Uttering Om the Advaryu priest gives the response. Uttering Om the Brahma priest gives ascent. Uttering Om a qualified priest gives permission to offer oblations in the Agnihotra sacrifice. So this is the to glorify the greatness of Omkara because if there are any defects in the chanting, in the offering, in the rituals by the sublime power of this Pranavar Omkara all those defects will go away. Shri Ramakrishna used to be in his room and some worldly people come and sometimes they try to touch. You know what happens? Especially there was a maid servant who led a very immoral life. One day she came. Then Shri Ramakrishna talking very nicely. Have you been to Kashi? Yes, yes. And she wants to say my name is also etched on the steps because I gave some money. Oh very good, very good. And then she thought Shri Ramakrishna will be very pleased I can touch. And immediately she went and touched. Before he could say no, she touched him. And Shri Ramakrishna felt that a scorpion stung him. Very bad scorpion. And immediately he became showing so much of pain. He started limping towards the vessel where Ganga water is there. Om, Om, Om. And then he poured Ganga water on the feet and then only he felt a little bit relieved because Shri Ramakrishna had tremendous faith in the purity of the Ganges. Now what is the point here that that Om, Shri Ramakrishna by uttering Om used to go into Samadhi. Shri Ramakrishna also said I also heard what is called the sound Shabda Brahma in the form of Omkara. And we also have discussed how while doing puja at the beginning, the moment he utters certain mantras like Ram, that is the fire mantra, Agni mantra, immediately he used to see fire. For him these mantras and their manifestations are simultaneously present. But for us with faith we have to utter, we may not see their presence but the effect will be there. That is the faith that which we have. So the essence of what we discussed is while doing the sacrifice even if there are some defects, this Omkara completely purifies every mistake, makes it whole and then helps us complete this sacrifice perfectly. That such is the glory of Omkara. Even today Omkara is the greatest. And earlier also we discussed when we were talking about what we call this later on one great Rishi came and discovered the fourth Vyakruti called Mahaha and then how they symbolize the entire creation, Srishti, Stithi, Laya or Jagrat, Swapna, Sushu, Tevasthas that also we have seen. So in a sense Omkara can help us. So will it help us now or was it helping only in the olden days or did it help only say Ram, Krishna and Swamiji but will it help us now? Yes. So if I don't have faith will it help? Yes. But the effect will be less because our faith makes a lot of difference but poison will be poison whether we have faith in it or not. If somebody says I don't believe in this poison so then I can drink it is not going to kill me. So if that foolish fellow drinks it will have its effect but it will also the person who knows it and knows that this is going to kill me so he will be cautious about it. If we know the effect will be more whether we know or not the effect will always be there. We are living on faith. So even Sri Ram Krishna used to say even if you go and utter, sit on the banks of the Ganges you need not touch. Simply sit there and it purifies us. Simply confess whatever wrong things you have done or wrong thoughts you are cherishing, entertaining. Mother Ganga will purify not to speak of dipping in them. So is it only superstition? Does it only work for people who have real faith? No. Like poison works, like medicine works but if there is faith it will enhance definitely the effect. There is no doubt about it. The power of faith but the power of the effect of everything in this world. If I stumble upon a stone will it be like stumbling upon a soft bed? No. It will hurt me but if I have faith I'll be more careful. That is the understanding. And then having extolled the greatness of this how during the ritual Omkara purifies, completes and grants the result to those who are sincerely practicing. But there will be some people, advanced seekers. Such a seeker is called a true Vedic student and there are two types. There is a Vedic student and he wishes to master Veda and another name for Veda is Brahma. So he starts his studies by uttering Om. So thus desiring Brahma, that is Veda, he definitely becomes a master of Veda. Such is the power of mantra. But if there is a spiritual seeker and he does sadhana, he wants only God and Omkara like a huge raft. So it helps him realize Brahman in the end. Therefore this is what is meant. And then about Omkara we also recollect Mandukya we have done. So this Omkara is divided into three parts. Symbolizing for the sake of contemplation or Upasana, Akara represents entire waking experiences both individually and collectively and Omkara represents the subtle world, Sukshma Prapancha, that is our mind which is called dream state and that represents both individual as well as collective and then that Makara represents Om represents not complete Ma but Om represents both the individual as well as the collective in the causal state, Sthula, Sukshma, Karana, Prapancha. So our Rishis observed these three fields of experiences called Jagra, Sapna, Sushupti and then what did they discover? They said that I become a waker in the waking state, the same I becomes a dreamer in the dream state and the same I become the sleeper in the Sushupti Avastha. So whatever a person is that person cannot become go on changing three separate personalities therefore the conclusion is I am only witnessing the waking state, the dream state and the deep sleep or Sushupti state and whoever is experiencing that is the experiencer is totally separate from the experience that is a fundamental principle of Vedanta and then the question comes if I am not the waker because I become totally different when I enter into dream state I become a dreamer and that is completely opposite to my status of waker and I become completely different in my deep sleep both from the waker and dreamer status and when I wake up again the whole sleeper status changes so that which I am observing as changeful states cannot be the experiencer is an experiencer of or observer of changes but not changed because if I say something is changing then there must be an unchanging witness then only he can experience what is changeable this is a fundamental principle of Vedanta so who am I then Mandukya Upanishad says you are that witness first you establish yourself 100% as a witness and once you then you are forced to say I am not the waker I am not the dreamer I am not the sleeper and then what reveals is I am that which is witnessing everything that is changing that is called what is called fourth state they call it is not a fourth state really so I become Turiya Turiya means Brahman then I understand I am Brahman so Om Iti Brahma but then when I come back from that state then I understand not only me not only I am Brahman everything in this universe is Brahman because there is nothing else excepting Brahman so for this realization Omkara is the greatest symbol so let us meditate on that Omkara so first you observe how the Rishis used to perform Igna they had so much of faith in the Omkara by uttering Om not only they are performing their actions they are also removing any defects any shortcomings and making sure the full realization will come because Om is a symbol of both the Saguna and Nirguna Brahman and it is the most sacred like Ganges and therefore it purifies everything such as the glory of Pranava that is enumerated here so that is what we have seen but very briefly so there are four priests are there I told you from four Vedas one is called Hotru another is called Advaryu another is called Udgata another is Brahman so Hotru means from he who is master of Rig Veda Advaryu is the person who is a master of Yajur Veda and Udgata means singer or chanter naturally is a master of Sama Veda and Brahman Brahma is the what is called master of Adharvana Veda and also of all these other three Vedas also so this is the very briefly we have discussed but the important point is that we will we will have to be very sincere have faith that this Omkara is the greatest symbol of Brahman and it is everything as we discussed earlier in the Mandukya or also earlier here and as we also have mentioned in the talks Swami Vivekananda's talks there is a special chapter on Omkara and so according to Hindu tradition Omkara is the greatest symbol with this we have completed the eighth Anuvaka which is called Pranava Pasana what happens if any sincere spiritual seeker uses this Omkara Upasana for God realization he will obtain it but lesser fit persons seeking worldly happiness who perform Karma Kanda Yagnas, Yagas, Pujas, modern times etc or Japa, pilgrimage etc but if there are any defects by uttering this Om he will overcome all the defects it will complete the ritual and it will give the best result so either way a person attains Saguna Brahma that means everything in this world or if he is more advanced doesn't want these results he will attain to Nirguna Brahma and that is what is said now in the section ninth Anuvaka is coming something wonderful it is called Swadhyaya Prashamsa so the word Swadhyaya so we have seen earlier in the Patanjali Yogasutras also so Swadhyaya Ma Pramadaha we are going to get it in the eleventh Anuvaka but here itself ninth also we are going to get praise of this Swadhyaya this word Swadhyaya has two meanings what is this Swa Adhyaya and Swadhyaya Swadhyaya means study of the scriptures and we have to tell without study of the scriptures it doesn't mean only Vedas or Upanishads or very tough what is called linguistic scriptures no if your teacher has given you the mantra that is also scripture but a guru simply doesn't say I am giving you the mantra but he will also say that you will have to live a particular type of life which we will get in this chapter and especially also in the eleventh chapter so here also this is a pre-convocation address when the students supposedly learnt how to chant the Vedas Sikh Shadhyaya then practices certain Upasanas and naturally he may be having some worldly desires so go and become a Grihasta but every Grihasta has to lead a particular type of life and what type of particular type of life he has to do under that Swadhyaya Prasamsa is there so as I said this word Swadhyaya first meaning is study of the scriptures and second is study of oneself Swa Adhyaya Adhyaya means study Swa Adhyaya means study of oneself what is it it means this is what the scripture is telling what is it telling Swatya Modha Dharmamchara Swadhyaya Ma Pramadaha and Matru Devo Bhava etc etc what to do what not to do Vidhi and Nishadha am I doing it stand aside and become a witness question yourself that is what I have prepared a few of these things a questions every aspirant should ask oneself answer honestly not to anybody to oneself so am I attached if somebody praises me am I blown up out of proportions if somebody criticizes me do I shrink into nothingness so any Tom Dick and Harry utters a word am am I reacting either with anger or with pleasure all this am I attached to my house to my family to my bank balance am I craving for name and fame power and position am I having sexual desires or am I also wanting to be known I don't want to say I am great but I am keenly observing whether others are praising me indirectly or not the whole world is running after this so am I in a living in accordance with the scriptural teaching that is the most wonderful thing this is called Swadhyaya Prashamsa never forget study scriptures and like that king who used to question have you understood have you understood we have to ask ourselves have I understood have I understood answer myself and if I can do that then I will progress both in secular life as well as spiritual life even in secular life if the teacher tells you takes you a class on chemistry or maths simply don't mug up 2 into 2 is 4 2 minus 2 is 0 etc do I understand the concept behind what is addition what is what is called minus what is called multiplication what is called division so everything I have if I understand then my knowledge is much superior so that is what is going to happen I will talk about it but I just want to just read out the in today's class this is how it goes it is just one mantra but big mantra prabha chanecha dhamascha swadhyaya prabha chanecha samascha swadhyaya prabha chanecha agnayascha swadhyaya prabha chanecha agnihotrancha swadhyaya prabha chanecha atidhaischa swadhyaya prabha chanecha manushancha swadhyaya prabha chanecha prajacha swadhyaya prabha chanecha prajanascha swadhyaya prabha chanecha prajathischa swadhyaya prabha chanecha sanyascha swadhyaya prabha chanecha dhamascha swadhyaya prabha chanecha samascha swadhyaya prabha chanecha agnayascha swadhyaya prabha chanecha swadhyaya prabha chanecha satyamiti satyavacha rathi taraha tapaiti tapo nityaha pauru shishtihi swadhyaya prabha chane evaiti nako maudgalyaha tadhi tapaha tadhi tapaha iti navamo anubhaka this is the ninth section in this first chapter called Sekshavalli, but I will as I just now mentioned just I will give you a small essence what is the first one? swadhyaya prabha chanecha that means what I know to be the correct thing, right thing, dharmic thing, am I leading that life? swadhyaya means I am questioning so I am chanting, but am I leading a life of rhythm? similarly, satyancha am I I am chanting, but am I leading a life of satyam? tapascha, am I leading a life of self-control? namascha, am I able to control my body and physical experiences or reacting? shamascha, am I able to control my thoughts to experiences that I am receiving from the external world? agnayascha swadhyaya prabha chanecha, am I able to do the rituals as for the directions given in the scripture? swadhyaya prabha chanecha atidayascha, when devotees when guests come, what do I do, when other people come, manushancha swadhyaya prabha chanecha, prajayacha am I fulfilling all my duties as a householder, am I able to propagate children for the sake of society, good children am I going to get grandchildren so these are some of the hints I have given in our next class we will talk about them