Class Notes by Bhargavi
The word ‘Upanishad’ means to be near the one who feels the Upanishad so that we can feel and Be the Upanishad. THE Upanishad is the most philosophical and transcendental Shastra. It doesn’t teach practical aspects of life. Therefore, we have to be the most involved. Only when we are involved with the Upanishad, will we know more. The details offered in the Upanishad are not shared in all shastras. The more one knows about Brahman/Atman, more will one depend on Brahman/Atman and be independent!
Lesson 15: Dhyana Abhyasa, practice of contemplation. Dhyana means ‘to keep in mind’. It evolves to Samadhi which means ‘keeping the mind in’. For example: we keep divinity in mind (Dhyana) and evolves to Samadhi, where our mind is in divinity. We practice Dhyana sometimes (in a particular place and time) and when this fructifies, we practice contemplation all the time (nitaram dhyaihi= nidhidhyasana).
Devi Sarada taught that the one who engages in Sravana will naturally transition into manana and the who engages in manana fully will naturally transition into nidhidhyasana fully.
This chapter it titled practicing contemplation and assumes that we are practicing Sravana and manana. Our rishis have elaborated on how we should listen to and reflect on ‘Om’ and contemplate on the silence after Om. Om is still saguna, with limit. The saguna has to be used and transcended to nirguna, limitless. When we practice contemplation, we have to be careful to not contemplate with a ‘phala’ (result) in mind because that will be our limit. We should practice contemplate purely because it is our Svadharma. In Bhagavatam, as long as the gopis were living for moksha, Bhagavan was never with them. When they stopped living for moksha, Bhagavan came back to them and they experienced Bhakti.
One of the facets of contemplation is ‘withdrawing’. Sw. Tejomayananda has described ‘withdrawing’ as ‘shifting from a less expansive to the more expansive’. Two examples Swamiji gives are: withdraw the wave into water AND withdraw the ornament into the ore. Karma (less expansive) will NOT lead to freedom. It is knowledge (more expansive) that will lead us to freedom. We should practice by withdrawing the existing into existence. Withdrawing is not an action, it is knowing the nature of that which is less expansive and which is more expansive. It is facilitated by knowing that what separates the ornament from the ore is simply a form and name. The form and name is highly subjective or ego based. Knowing is objective! Karya Karana Viveka means knowing the difference between the effect and the cause. Bhagavan Krishna tells Arjuna one of the virtues we need to know more is dukkha dosha anudarshana, vision that all articles, beings and circumstances have a defect of dukkha. To withdraw from that is to not be dependent on these that only give dukkha (sorrow).
Kathopanishad, 1:3:13 says we should withdraw from the less expansive and assert into the more expansive. The wise one withdraws from speech (less expansive) and directed to the mind (more expansive). The mind (less expansive) too should be withdrawn and directed to Jnanam atmani (intellect, more expansive). Intellect too is less expansive compared to the total mind/intellect (mahati) and should be withdrawn into it. Total mind/intellect should in turn be withdrawn into Shanta atmani (Peaceful Self).
Implication of this shloka: Each of us in known as Vyashti (individual or part). If there is a vyashti, then there is Samashti (collective/total). In language of Bhagavad Gita, vyashti is Tvam and samashti is Tat. There is more than samashti and that is Brahman (no concept of individual. Total, etc). The creation is to withdraw and feel the creator. In Shrimad Bhagavatam the visual provided for this is the Ras Lila. When seen from far, we see Gopi-Krishna-Gopi (Gopi=creation is dominant). As we move closer, it shifts to Krishna-Gopi-Krishna (creator is dominant but creation still exists) and when seen closest, there is just Krishna, no gopis (Consciousness alone, no creation).
Practice of this shloka: Our eyes are the knower of all objects around us. Instead of focusing on the objects, focus on feeling your eyes. We will engage in this exercise all the time when we care less about the articles and more about the knower of the articles. Going further, our mind is the knower of the eyes. Practicing this regularly will make us more observant and objective. We will get involved less. We will be less materialistic and more observant. The total mind knows each one of our individual minds. If one practices this regularly, it will transform us into becoming more humble.