Summary of last year’s lessons

Class Notes by Bhargavi

‘Tat Tvam Asi’ is one of the primary teaching of the Upanishads. At the beginning of creation, people were filled with Tapa (discipline), Daya (compassion), Saucha (purity) and Satya (integrity). As creation aged, people’s personality changed with Tapa becoming weaker. Because of this the message of the Upanishad encompassed in one line had to be taught in the form of Bhagavad Gita over three sections. As creation continued to age, people’s personality continued to disintegrate and Daya became weaker and now the message of Tat Tvam Asi was taught through Shrimad Bhagavatam over 12 sections. When progressively Saucha became weaker and with Satya was the only one left, Prakarana Grantha were the medium of teaching the focal message of the Upanishads. The diversity of these texts is oriented towards beginners. One of the implications of this knowledge is that it gives us a scheme of how we should study Tat Tvam Asi, commencing with Prakaran Granthas, then Shrimad Bhagavatam, followed by Bhagavad Gita and finally the Upanishad. Another implication is that the virtues needed to feel Tat Tvam Asi are integrity, purity, compassion, discipline. Third implication is that in people’s personality there is still Satya, an expression of that is how accessible Satsanga is. These revelations from a variety of scriptures is the vision of the Upanishad course. We are in a Satsanga where we focus on Satya. When Satya is complete, I am clear about my real nature. And I feel ‘Sat’. The rishis in the Upanishads share ‘Sat Eva Soumya’ there is only ‘Sat’ and you are that Sat (Tat Tvam Asi).

Upanishad is a portion of the Veda. From a devotional perspective, the Veda is what Bhagawan Narayana exhaled. A rishi is one who has Jnana (that which makes one quiet) and is extremely quiet internally and externally and were able to listen to Bhagawan’s breath, his non verbal message. Our Gurus have lived what the rishis listened to, they have lived the Upanishad and because of that they have been able to organize the Veda, Upanishads into a course. When you feel the Upanishad course has the foundation of Bhagawan, rishi and Sadguru Parampara, you will have more faith. Faith is what makes the difference between ‘Tat Tvam Asi’ (someone is telling you what you are) and ‘Aham Brahmasmi’ (message is internalized and knows ‘I is Infinity’). This transition is facilitated by faith. Upa=near, ni=nishchayena (determination and aspiration), Sad= destruction (of the Tvam). Upanishad is our ultimatum. We are NOT going to be taught a more subtle philosophy than the Upanishad. We should use this opportunity to nurture the virtues of Tapa, Daya, Saucha, and Satya.

In the first year of the Upanishad course, we completed 14 lessons. Reflection on the lessons covered last year:

Lesson 1 ‘Acharana’ (Commencement): Purpose of why we breathe is to be independently joyous. Unique thing about this is that we are pursuing what we already are and gain what we already have. So what needs to happen is that the seeker needs to be destroyed. Only those who are pursuing peace are not peaceful.

Lesson 2 ‘Adhikari’ (one who is virtuous): Virtues highlighted were Viveka (to know there is a relative and an absolute world) and Vairagya, one who had Vairagya knows that the one who is dependent on the relative now but wants to be become independent of it by being dependent on the Absolute.

Lesson 3 ‘Adhikari’ continued: Swami Tejomayanada is directing us to the Sadhana Chatustaya. We have learnt that the practices prescribed in Sadhana Chatustaya will lead to virtues but the rigor of the Upanishad is that Chatustaya leads to Sadhana, meaning we have to have the virtues already to engage in Sadhana. If we focus on a virtue, all others will follow.  The catalyst to develop the Catustaya is a Sadguru because only He can make them real and personal.

Lesson 4 ‘Vichara’ (inquire): The sadhana encouraged is Vedanta vichara as it is the means to moksha. Vedanta vichara is systemized into listening, reflecting and contemplating. Inquiry is critical in subjective science. In devotional texts it is shared that maya cannot handle vichara. Most potent vichara is Dhyana (contemplation), transitioning into who you are that is achieved after the reflection is completed.

Lesson 5 ‘Atma vichara’: Trying to live a life of Sreya, to think big. Our nature is independent of the articles, beings and circumstances and ego. This is the difference between being alive and life! Being alive keeps coming and going but this process doesn’t touch life. Life is the foundation, and being alive or not is the expression.

Lesson 6 ‘Atma vichara’ continued: Why is it that we don’t feel the foundation of the jeeva, which is the Atma? Because of the wall made up of ego! In Sanskrit, it is known as the Ananda maya kosha. Kosha is a layer, maya means filled with, a layer that is filled with Ananda. This is the trick of the ego, it makes us wonder why would we need to inquire more? When we get blocked because of the ego, we rebound back to being an extrovert and project (Vikshepa). We project that we are complete but we look externally for this completion. A part of the Vikshepas is our Avasthas, waking, dreaming and sleeping. But they too keep coming and going and therefore must have a foundation or Awareness too because I know that I am waking/dreaming/sleeping. This awareness is constant and is life!