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AîòÂvakra Gi“tÂ

Contemplation on

Taittiriya Upanishad

Indra Publishing Housewww.indrapublishing.com

Swami Anubhavananda

Be Happy Inc. USA

Yo Veda Inc. Australia

Sat Bhavana Trust, India

Happy Folks of South Africa

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AîòÂvakra Gi“tÂ

Published by:

Indra Publishing HouseE-5/21, Arera Colony,Habibganj Police Station Road,Bhopal-462016Phone : +91 755-4059620, 6462025 Telefax : +91 755-4030921Email : manish@indrapublishing.com pramod@indrapublishing.com Web. : www.indrapublishing.com

© Sat Bhavana Trust, IndiaBe Happy Inc.USAYo Veda Inc. AustraliaHappy Folks of South Africawww.justbehappy.org

Cover Painting by : Mahendra Manware

First Indian Print 2010ISBN : 978-93-80834-13-9` : 350/-

Printed By: Repro India Limited, Navi Mumbai& published by Mr. Manish Gupta for Indra Publishing House, E-5/21, Arera Colony, Habibganj Police Station Road, Bhopal 462016 INDIA

All rights reserved. No part of this book shall be reproduced or transmitted in any form or by any means, electronic, mechanical, magnetic, photographic including photocopying, recording or by any information storage and retrieval system, without prior written permission of the publisher. No patent liability is assumed with respect to the use of the information contained herein. Although every precaution has been taken in the preparation of this book, the publisher and author assume no responsibility for errors or omissions. Neither is any liability assumed for damages resulting from the use of the information contained herein.

FOREWORD

These talks were delivered in Prempuri Ashram over nineteen days. The seekers of Truth were well-read and committed to the spiritual path in spite of their worldly involvements. They included all age-groups from teenage to ton age! Their commitment and intense longing for the Truth - that inspired me!

The scheme of thought presentation had been to devote first few minutes for the recapitulation followed by the next topic in the Upanishad for loud thinking. I felt this as a necessity for every seeker to be reminded of the subjective approach during the study and avoid objectification of the Self. This will be evident when repetition will be observed by the reader every now and then. This is called as abhyasa in technical terms. I was extremely thrilled while editing the pages as if it was a new revelation to me!

All the non-English words and names are in Italics for easy comprehension. The equivalent of the Sanskrit words in English is given initially when the word is first introduced.

We have followed the commentary of Bhagawan Shankaracharya in letter and spirit to understand the secrets revealed in the text. Modern day examples were found suitable to indicate and emphasise the point made by the great Master. Although we have followed His commentary, the book is presented in the form of talks and not as a word to word meaning and commentary. Hence the title - Contemplation on Taittiriya Upanishad.

The thought-wise mantras and translations are appended at the end of the book.

The untiring labour and efforts put by Chaity Biswas and Savita Nagananda deserve Self-realization!

Swami Anubhavananda.

November 5, 2010. Deepavali.

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AîòÂvakra Gi“tÂ

INDEX

Valli Talk Anuvak Page No.

Sheekshavalli

1. 1. Introduction 2. Prathama 3. Dvitiya

1 8 23

2. 1. Recapitulation 2. Tritiya 3. Chaturtha

30 31 48

3. 1. Recapitulation 2. Chaturtha (contd…) 3. Panchama 4. Shashtha

57 58 65 81

4. 1. Recapitulation 2. Shashtha (contd…) 3. Saptama 4. Ashtama 5. Navama 6. Dashama

87 89 96 101 110 117

5. 1. Recapitulation 2. Ekadasha

119 127

6. 1. Recapitulation 2. Ekadasha (contd…) 3. Dvadasha

147 157 172

Brahmanandavalli 7. 1. Introduction 2. Prathama

173 175

8. 1. Prathama (contd…)

200

9. 1. Prathama (contd…) 2. Dvitiya 3. Tritiya 4. Chaturtha 5. Panchama

226 228 234 237 240

10. 1. Recapitulation 2. Shashtha

255 261

11. 1. Shashtha (contd…) 2. Saptama

280 295

12. 1. Saptama (contd…) 2. Ashtama

304 313

13. 1. Recapitulation 2. Ashtama (contd…) 3. Navama

326 330 346

Bhriguvalli 14. 1. Introduction 2. Prathama

350 362

15. 1. Prathama (contd…) 2. Dvitiya 3. Tritiya 4. Chaturtha

374 387 393 399

16. 1. Recapitulation 2. Chaturtha (contd…) 3. Panchama 4. Shashtha

402 406 408 412

17. 1. Recapitulation 2. Saptama

428 445

18. 1. Recapitulation 2. Ashtama 3. Navama 4. Dashama

451 453 457 461

19. 1. Dashama (contd…) 475 Transliteration Guide Appendix

497

498

Sheekshavalli

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rSfÙkjh;ksifu"kn~ (Taittiriyopanishad)

Talk 1

'kh{kkoYyh

(Sheekshavalli)

Gurur brahma Gurur vishnuh Gurur devo Maheshvarah Guruh saakshaat param brahma tasmai shri Gurave Namah

We shall be studying in this session, the Taittiriya

Upanishad, which belongs to the Krishna Yajurveda. This is one of the most popular Upanishads. In this Upanishad, the shantipath that we chant is, ‘vksa “ka uks fe=% “ka o#.k% “ka uks HkoRo;Zek’- this shantipath belongs to this particular Krishna Yajurveda, and it is associated with the Taittiriya Upanishad. There are many stories associated with all the Upanishads, why this is called the Taittiriya Upanishad etc. As I told you earlier, I am not interested in any academics. My interest is to enjoy the mango and forget about everything else; rather than finding out who has planted them, how many types of trees are here, how many mangoes come on each tree, and what is the benefit that we get?… I am not interested in all that, and I will not bother you also to create the academics.

In this Upanishad, the first chapter talks about preparing the student for Brahma Vidya. Unless we are prepared, we will not be able to receive what is given to us. Ramakrishna Paramahamsa Bhagawan was once

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asked, “Why don’t you give this Brahma Vidya, this knowledge to everybody”? He said, “I may give, but who is there to receive it?” One has to be an adhikari, there is no reservation quota. You have to be qualified to receive the knowledge. And therefore, the first chapter, called the ‘Sheeksha Valli’ prepares a student to get qualified to receive the ‘Brahma Vidya’ which is given in the second and third chapter.

So, the first chapter is called Sheeksha Valli, the second and the third chapters together are called as Varuni Vidya, and respectively called the “Brahmananda Valli” and “Bhrigu Valli”.

In this first chapter, the vision of what we will be studying is given. And for getting the right kind of vision, we must know a proper language. The importance of a language, everything about it, is brought out in the first part. Thereafter, we are told about the Upasana and Karma. By ‘Karma’ we purify our mind, and by ‘Upasana’, we make our mind single pointed. This basic principle about Vedanta should be clearly known to us. “Karmaani citta shuddhyartham”(dekZf.k fpÙk “kq)ÓFkZe~). Karma is not meant for improving the world or the society. Neither is Karma required by the world from us.

We should not have the wrong notion that, ‘I want to start a school for the benefit of the world’. Nobody wanted you to start the school, to be very frank. It is our own ‘khujli’ (itch) that we start a school. Nobody wants it. People are happy. When we hadn’t started any school, was there anything lacking in the world? On the contrary, we start the schools and colleges, and it becomes the source for earning money, that’s all. So, it becomes ‘karmani dhana sangrahaartham’ (dekZf.k /ku laxzgkFkZe~) i.e., for earning money and not for ‘citta shuddhyartham’ (purification of the mind). All the social projects that you

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take, it is basically, by one way or the other, to earn, either direct money, or name, fame or position in the society, and then a great “Dharmatma” is created! Vedanta tells, ‘karmani citta shuddhyartham’. We function in the outer world, and the inner mind gets purified, freed from all imaginations and projections. Such a mind alone is available for contemplation.

Please remember this rule. If we have anything to do in this world, we will ‘use’ the people, we will not ‘love’ people. Suppose I am running an ashram, as an example, or a hospital or anything, anybody who will come to interact with me, what will be my approach? ‘How do I en-cash this meeting!’ So, we ‘use’ the people, rather than ‘love’ the people. And when this happens, it becomes a ‘business’.

In Baroda Management Association, they gave me a topic. “Swamiji, you have come for the first time to our Management association, please tell us something about ‘Business and Spirituality.” I said, “I’ll complete my lecture in just one sentence- “Make spirituality a business, and be happy!”... This is what everybody does! Spirituality has become a business. And then we say, “We have done so much for the world but the world is useless”. So, karma is done ‘karmaani citta shuddhyartham’...for the purification of our mind.

This example I have given you a number of times. I come here not to teach you, not because Prempuri Ashram needs me. I come here for my benefit. If you are not in front of me, will I be able to think aloud? Then, what will I do? I will go on imagining inside. But the moment, I’m taking on some topic, talking to you, I am automatically ‘self oriented’. So it is my need that I come, not your need. With this attitude, when we live in this world, the mind becomes pure. Purity of mind has two

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aspects. One is, we do not have anything to be achieved or protected in this world, and second, we do not have the arrogance of success or the guilt of failure. These two things, when they are erased from our mind, then the mind is pure. Karmani citta shuddhyartham (dekZf.k fpÙk “kq)ÓFkZe~)

Then, aikaagrahaartham Upaasanam (,sdkxzgkFkZe~ miklue~). Another aspect of spiritual practice is ‘Upasana’. Upasana is not signing an “MOU” with the Lord. Upasana is citta aikaagrahaartham. (fpRr ,sdkxzgkFkZe~). We are unable to apply and focus our mind to the same cause for a long period of time. Therefore, when we go to Ganga, xaxk x, xaxknkl tequk x, tequknkl ?kj dks vk, rks nsonkl. Our mind is not available for the same job for a longer period of time, and as a result, we are unable to achieve anything in life. The instrument with which we interact with the world, have we taken care to keep the instrument in proper shape? We come in contact with the world through the mind. However we neglect to care for the mind.

In the earlier days, the barbers used to have something called as ‘ustara’ (a razor). Razor was not a disposable type. There was once a barber. He had one or two customers sitting there. He had done ‘whitewash’ to everybody, so that nobody could go out. - They get blocked. That is their technique. A little whitewash here, a little there! And at that moment, his son came and asked “Dad, I have a holiday in school today. Shall I try my hand?” The father says, “My dear child, the razor is extremely sharp, take care of your hand.”... The customer is sitting there, exposing his ‘Jugular vein’ directly!

Citta aikaagrahaartham (fpÙk ,sdkxzgkFkZe~~) The barber keeps his instrument perfectly tuned, every time! After using it for 3-4 times, he again gives the razor a sharpening touch. In the same manner, every moment, we have to keep our

Sheekshavalli

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mind in tune, so that, it is not functioning under the influence of personal prejudice, nor it is shattered into multiplicity of activity. When these two things are done, then we become qualified for Vedanta shravanam (i.e., listening to vedanta). Then, we are talking about moksha or liberation.

According to the quality of our values in life, our definition of moksha differs. For a poor person, moksha is getting money. For an unhealthy person, moksha is getting a proper doctor with proper available medicines. Similarly, a person who thinks of himself to be a very bad person, for him moksha is what? Earlier, I was a Bhogi (indulgent) now I am a Yogi. Earlier, I used to go to cinema halls, now I go to temples. Earlier I used to eat non-vegetarian every day, now only on alternate days. So, “improvement of I” is considered Moksha. But the real moksha, the real freedom is, freedom from ‘I’... And that freedom from ‘I’ is mokshaartham brahma vijnaanam (eks{kkFkZe~ czã foKkue~) Unless we come to cognize our identity with the Infinite Absolute Conscious Blissful Non-dual Reality, we will be struggling in this world.

Therefore, in the first chapter of Taittiriya Upanishad, the teacher talks about preparing the student. Unless we have prepared our self, we cannot progress in any field. When the preparation is done, then in the second chapter, the teacher will talk to us about Para Brahma Paramatma directly. So, not taking much time, let us enter into the text straightaway. The shantipath is,

LkokZ’kk/okUrfueqZDra lokZ’kkHkkLdja ije~ A

fpnkdk'kkrala ra ln~xqjqa iz.kekE;ge~ AA

First Bhagawan Shankaracharya salutes his Sadguru who is beyond all the paths. He, who is the illuminator of all the experiences and who is like the conscious space,

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untouched by anything. To that Sadguru, pranamaamyaham (iz.kekE;ge~), salutations are offered. In this Vedantic sadhana, if you hold on to one thumb rule, then everything will become easy to understand. The one thumb rule is, anyway we are imagining that we are rich or we are poor. This is only our imagination! We are imagining we are good or bad, we are imagining we are a Bhogi or a Yogi or a rogi. If we have to imagine, why not imagine we are Brahman? The whole approach is only this.

So, to practice that we are Brahman, the technique given is aakaashavat, like the space I am. So, the journey is through three spaces. First is the Bhutaakash, wherein the fields of objects do not have any influence and consequence on us. Second is the Cittaakaash, the experiences of the world do not touch the mind, and the third is the Cidaakaash, the ‘experiencer’- the waker, the dreamer or the deep sleeper do not touch our Being.

In every experience, these are three components, the ‘experienced world’, ‘experience of the world’, and the ‘experiencer of the world’. When the experienced world does not touch us, we have attained the Bhootaakash sthiti. When the experiences of the world do not touch our mind, we have attained the Cittaakash sthiti, and when the experiencer that we are in this world, do not get influenced by the waking, dream and deep sleep, and remain untouched, we remain in the Cidaakaash, the Conscious Space. It is this journey that Vedanta talks about. Therefore, to that Guru Maharaj, who has given us this vision, my salutations! The scriptures are studied to change our vision. Unless the vision is changed, we have done nothing in our life.

Our present vision is, the world is too much for me... The second vision is, the world is very bad. The third vision is: I am good. And the fourth vision is; in this world,

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only the good people suffer, like me! All funny notions! These notions need to be corrected, and for that, the vision given by the scriptures is the ultimate vision. It is for this purpose that we study.

As I told you, the shantipath is meant for tuning the student and the teacher with the Divine. Means what? Student, the Divine expression and, Teacher also the Divine expression, are one. The Ultimate Truth is playing the role of the ‘teacher’ and ‘the taught’. It is on this platform of Conscious Existence that the drama of teaching and learning eternally goes on. There is nothing new in this world.

One day, somebody asked me this question, “Swamiji, why did God create the world”?

Every time, a new answer comes because the teacher never answers the question. Please remember this principle- a teacher never answers a question, he answers the person. There is a lot of difference. Depending upon the person, the question remains the same, answers are different. I said, “This question has been asked by 395 million people till date, and you are plus one”. There is nothing new in this world; the drama is eternally going on.

When the teacher and the student, both are in tune with the Divine, only then the knowledge can take place. So, it is for this tuning, that the Shantipath is chanted.

* * *

Contemplation on Taittiriya Upanishad

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izFke vuqokd (Prathama Anuvak) 

Ô ’ka uks fe=% ’ka o#.k%A ’ka uks HkoRo;ZekA ’ka u bUnzks c`gLifr%A ’ka uks fo".kq##Øe%A

Ukeks czã.ksA ueLrs ok;ksA Roeso izR;{ka czãkflA

Rokeso izR;{ka czã ofn";kfeA _ra ofn";kfeA

lR;a ofn";kfeA rUekeorq r}DrkjeorqA

vorq eke~A vorq oDrkje~A

Ô ’kkfUr% ’kkfUr% ’kkfUr%AA

Shantipath begins with ‘Om’. ‘Om’ is something like ‘hello’ in our modern language; a means to confirm whether the person I am talking to is listening to me or not. ‘Om’- both the people who are talking are in tune. The teacher says, “Student, don’t sleep” or it is the prayer to the Lord ‘Om’. By Om, you can say nirgun niraakaar or saguna saakaar or saguna niraakaar, whatever pleases you is Om! Bhagawan Shankaracharya, before giving his commentary on this, has written beautiful comments, long bhashyas. I will tell you in short what is said in that bhashya, and then we will enter the main mantra.

Bhagawan Shankaracharya says, all the karmas are meant for the purification of the mind. Secondly, those who want some desires to be fulfilled, phalarthinam (QykfFkZue~) for them, what are the Upasanas to be given, that was told. Because, deZgsrq% dke% L;kr~. As long as we are obsessed with ‘doing’ something, we are under the influence of ignorance. Ignorance about oneself, that ‘I am

Contemplation on Taittiriya UpanishadBy Swami Anubhavanada

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