Class Notes by Bhargavi

When we reflect on Self development, through the lens of Sanatana Dharma, the first analysis always relates to the ‘Sishya’, the one who is ready to learn. The role of the sishya is evident in all our scriptures. In Shrimad Bhagavatam where the text flows because of Raja Parikshita. In Shrimad Bhagavad Gita also, Bhagavan Krishna doesn’t start to speak until Prince Arjuna shares that he is the Lord’s disciple. Similarly, The Upanishad opens up when one is ready to learn. All of us are sishyas. How did we become the sishyas through our lifetime’s journey? It is only due to punya (noble way of living in this and in past lifetimes) and kripa (Bhagavan’s grace). We should be grateful to be where we are and who we are. It is to be great to be in our effort to follow the Upanishad, it is to be full of reflection on the Upanishad.

Lesson 17 recap: Prayojana (purpose) summary: Everyone of us who is born is born with Hridaya granthi (knots in our herat). These knots are comprised of Avidya (Vasanas, Karmas). As long as Karma exists, we are going to be born again and again (in any form not necessarily as a human) and in any context). Creation comes from the Infinite therefore creation has the same quality (Inifinitude) The implication is that we have to careful in how we think, speak and act. As we become free of our Karmas, this body may continue. The reason is that people like us need help. It is our prayers that keep the body of free beings alive. Puja Swami Tapovanam never left Uttarkashi/Gangotri. He was enlightened but because of Gurudev’s prayers, His body was kept alive. Gurudev also would have been free decades ago but we needed Him to write all the commentaries and establish Sandeepany. That was the need of the sishayas.

Karma, birth, death do not relate to the spirit. The purpose of this chapter is to warn us to not get involved in Avidya, Vasana, Karma. This is more evident in lesson 18.

Lesson 18: The purpose of a student of The Upanishad is to no longer ever have a purpose. The highest gain is to no longer seek gain. The gopis desired Bhagavan Krishna, who is desireless. They too eventually became desireless.

Ishavasya Upanishad, mantra 7: “For the one who feels all beings as themselves, there is no delusion or sorrow. They only feel Advaita”.

We are all adhikaris and engaged in vishaya (Upanishad) . If we are engaged in the study of Upanishad, like Raja Parikshita, Nachiketa, Arjuna, this will also be our future (no delusion and no sorrow). Infinity is often described as reality. The only reason we are not experiencing this reality is because of Moha (delusion). Delusion is always caused by some externality. The externality/material/factor here is Maya. If Infinity Is reality, then Maya is illusion. Our whole life we have sense of ‘I’ ness, the sense of being. That beingness is Infinite. With Moha, we feel that sense of beingness is separate. That ‘I’ ness is one of individuality. With this sense of individuality and separateness, come vices. We have never been jealous or lusty or fearful towards ourselves. This lesson highlights that Moha (delusion) triggers Bhaya (fear). When we don’t check this, it leads to Shoka (sorrow). This is the fall that Prince Arjuna goes through as well.

In our context, Moha is stress. This stress left unchecked becomes anxiety. This devolves into dejection. If we don’t know the cause of sorrow, we can never stop being sorrowful. Tamasic people deal with their sorrow with alcohol. Rajasic people deal with sorrow through work (they are workaholics). Sattvic people engage in Bhajans, go to mandir and listen to pravachan.

We have forgotten that ‘Infinity is reality’. We have to remember this by entering the trust triangle. First point is one’s guide who pushes one forward to one’s map which further pushes one up to ‘Infinity is reality’. Proof of this is the divine map, Bhagavad Gita, where Prince Arjuna shares ‘nashto moha’, I am not confused. In Taitterya Upanishad, one of the powerful teachings, ‘Na bibheti kutaschana and kadachani’, no fear in any space or time. Finally, in Ishavasya Upanishad, ‘kaha shokaha’, for the one who feels Infinity is reality, there is no sorrow.

If we don’t know the cause of our sorrow, we will always be sorrowful. The cause of our sorrow is delusion and the way to remove delusion (and sorrow) is knowledge. Know “Infinity is Reality”!