Class Notes by Sharmila

People want ‘people’ to be the most important part of a religion, hoping that they can be that person who has power. In Sanatana Dharma, books are given a higher place than people. In the Navayogi Upadesha which is in Srimad Bhagavatam, the seeker asks the question ‘Who is Narayana’. The answer given is ‘Ahetu’ which means the one who is ‘uncaused’. A further elaboration is – ‘Narayana’ is the one who is ‘Sthithi Udbhava’, the order of these words are specific – Sthithi means existence, Udbhava is creation. Existence came before creation. None of us know about creation or destruction, none of us know about our birth and none of us will know our death. All of this (creation, destruction, birth, death) is only known through scripture. Vedic culture (our religion) is based on the Veda. The closest expression of divinity is the Shastra. That is what we are getting to experience in a pure way through the Upanishad. 

Bhagavan Krishna is emphatic about this in Bhagavad Gita chapter 10 where He shares “MatthaH sarvam pravartate” – All evolves because of Me. Bhagavan Krishna facilitates this evolution through Bhagavad Gita. When Bhagavan Krishna’s name and form dissolves, Dharma locates itself in Srimad Bhagavatam. We should have reverence for our Shastra. We should be careful about being with people who isolate themselves from the Shastra, because they have really isolated themselves from divinity. 

Recap: In 2022 Fall, so far we have invested 2 weeks in reviewing lessons 1 through 14. Main  feeling from Lessons 1 through 14 is ‘Be ready to change how you think’. The Upanishad is for those who are no longer interested and concerned with their lives being successful, but are interested and concerned about their lives being peaceful. We should be ready to make that transition and think differently. It is like knowing the difference between ordinary colored stones and diamonds, we should know which one to hold closer!

We invested 3 weeks in Lesson 15 which is on Dhyana Abhyasa – practising contemplation. The main messages are : 

—Withdraw – Stop living for the functional and start living for the fundamental. We are more than our lifestyle, more than the body. Atleast we should feel we are the mind! Part of this withdrawing is transitioning from being the individual to being the total, to feel that the individual mind is actually a facet of the total mind. Whatever we identify with, we should serve with a bigger range around us. Our community is to serve our society. 

—Observe – Be the Sakshi of all outside so that we become the Sakshi of all that is inside of us, this is being closer to awareness. 

This class: Lesson 16 is on the Mahavakyas. In lesson 1, the format on how to approach the Upanishad is shared, which are:  Adhikari (how to prepare as a student) , Vishaya (content or subject), Prayojana (purpose, because one does not want to escape from pain their whole lives, they want to embrace peace) , Sambandha (connection, the content will lead to the purpose).

The Vishaya will determine our destination. If all we know about life is that we are the body, then that’s how far we will get and that will be our destination. But if someone teaches us that we are more than the body, and that we have an intellect (going past the body and mind and get to the intellect), then our destination has changed. A word that was used to describe many of the lessons was ‘Vichara’ , which means to reflect (on the Vishaya). The more that reflection happens on the subject, then we leave behind ‘Vikshepa’. We are not experiencing ‘consciousness’ because of projection (Vikshepa). If we are engaged in reflecting on the subject, then we slow down in projecting. The Vishaya here is on the Mahavakyas (great teachings).

We went through this subject in Lesson 9. A Mahavakya is where the teaching is ‘Atma and Brahma are identical’ (Atma-Brahma Aikya). There are thousands of Mahavakyas in our Veda, but traditionally four are highlighted and prominent. They are:

‘Prajnanam Brahma’ which is what this lesson is elaborating about. This is known as the Lakshana Mahavakya (initial/introductory teaching). 

‘Tat Tvam Asi’ – All of Bhagavad Gita is a commentary on this Mahavakya. This is known as the Upadesha Mahavakya. 

First we are introduced to the idea that all is awareness. As a student reflects on this, they may externalize this so the guide says ‘you are awareness’ (Tat tvam asi). Then a a student personalizes this more and the third Mahavakya is:

‘Aham Brahmasmi’ – ‘I am awareness’. This is known as the Anubhava Mahavakya. After personalizing this, one is experiencing this. The final Mahavakya which is like a celebration Mahavakya is:

‘Ayam Atma Brahma’ – ‘This Atma is Brahma’. This is known as the Anusandhana Mahavakya. When one experiences ‘Aham Brahmasmi’, that will never go away. As one goes about their life, one should keep remembering ‘you are Brahma’, and this is like a celebration. 

We as a jiva should feel that we are more ‘Atma’ than the ‘jiva’. These Mahavakyas are supposed to help us feel that we are less of a jiva and more of the Atma, and that being a jiva does not make sense. The way to know that we are following the tradition of Mahavakyas is that we feeling we are an individual does not make sense! There is an entire lesson dedicated to the Mahavakyas because, when more details are shared, then there is more clarity that we are the Atma and not the jiva. Details help to get clarity. Clarity triggers conviction and conviction triggers confidence. 

In this lesson, the first Upanishad that is referenced is Aittareya Upanishad. Pujya Swami Tejomayananda takes us to the third Adhyaya, first khanda and second and third Mantras (3.1.2 and 3.1.3). These mantras are long and complex.

In this mantra, the Rishi is trying to teach that everything in our inner world depends on awareness. Everything in our outer world depends on awareness. Therefore ‘Prajnanam Brahma’ – awareness is infinite, meaning there is only awareness! The Samskrit word for awareness is ‘chit’ and the samskrit word for the mind is ‘chitta’. When chit is on a vishaya (here it means article), then that chit envelops that article and it is called Vishaya Adhyasa. Then we lose track of the awareness and we start to keep track of the article, and that is what chitta is – we start to have thoughts. If there was no article, then we would be experiencing awareness. Once articles, beings, circumstances come, then that awareness gets pulled towards that and we get lost in our thoughts! Our Rishis analysed all this and knew this because their minds were so quiet. Finally the Rishi shares ‘Prajnanam Brahma’ – there is only infinity !