Class Notes by Bhargavi

Rishi Uddhava asks Bhagavan Krishna about the nature of the mind. He wants to know how to redirect the mind, which is made up of the gunas, and is immersed in articles, beings and circumstances? In response, Bhagavan Krishna begins to narrate the story of the time when this question was asked by the Sanata Kumaras to their father, Bhagavan Bramha. Bramha, who did not know the answer, because his mind itself was entrapped with gunas, in turn redirected the Sanata Kumaras to ask this question to Bhagavan Narayana. Bhagavan Narayana appeared before them as a Hamsa. A Hamsa is a swan. Swan is significant because of two reasons: Swan is known to be able to separate water and milk. Similarly, Bhagavan is able to show us how to separate the mind (away from the gunas). Second reason as to why Bhagavan comes as a Hamsa is the saying/teaching: Aham Saha, meaning “I am It’, meaning, I am Infinite. Bhagavan answers this question by saying that the question (who am I?) itself is irrelevant because there is only me, there is no you!

This is the upadesha of the Upanishad. We are in this course to be become pramana (authoritative). We have to feel authoritatively that we are not individuals, the word ‘we’ is irrelevant.

Review of lesson 18: We learnt in Ishavasya Upanishad, 6 mantra, He who constantly sees all existence in the Self and the Self in all beings and forms, thereafter, feels no hatred for anything. For the one studying Hinduism which is equivalent to Oneness, there cannot be any Vijugupsate (negativity). When we feel ourself in others (less egoistical), we feel more virtuous. The fulfillment of this is to see others in ourself. Then we experience being joyous. Being virtuous leads to one being joyous. For those who do not practice this, Kathopanishad has a very powerful line: “Mrutyoho samrutyum gacchati, ya iha nana eva payati”, one who feels differences goes from death to death.

Lesson 19: Topic is Sambandha.

Context: When one begins to visualize the framework of the Upanishad, it starts with Sisya and Guru lakshanas, qualities of the student and the teacher and both of them are high.

Then comes Jeeva and Jagadeeswara svarupa, identity of an individual and that of the total. The implication is that both are the same. This has been shared in a different way through Anubanda Chatustaya, classification of four (parts).

Part 1: Adhikari. One who is eligible for the Upanishad

Part 2: Vishaya. Subject of the study, Upanishad (revealer)

Part 3: Parayojana, purpose (result), student +subject=result? (revealed)

Part 4:  Sambandha. The connection between the revealer and the revealed.

Kathopanishad 1:2:18 says that your nature which is of the nature of Infinity is neither created nor destroyed. It is neither born nor die. It is fresh and is also old. It is not slain or dead when the body is slain or dead.

When the Sadhya (purpose) is clear, then the sadhana (path) becomes clear. In this verse, the Sadhya is being established. What is the purpose of You?? Is being explained.

Some more insights into our purpose: In our lives, most of our efforts go into that which is Aprapta (bringing something into our lives that we don’t have) but we have to remember that all that comes into our lives, leaves our life too. Gaining the Aprapta requires Jnana and Karma because I have to know what I have to gain and then work towards gaining it. However, some of our efforts go into that which is Prapta (gaining that what I already have). To gain what I already have is when I am ignorant or forgetful of what I already have. The only way to gain this is by removing the ignorance (by Jnana). We don’t have to engage in Karma. Unlike Aprapta, which comes and goes, Prapta gained through knowledge, never goes. This is a permanent experience. When our rishis describe who we are, we don’t have to do or become, we have to simply know or Be.

When we search for what we don’t have, we are a Searcher which requires us to act. This makes us physically tired, mentally frustrated and intellectually dejected. In order to gain what we already have; we stop being a searcher but become a seeker instead. We know where Joy is, but we are just not feeling it (a searcher does not know where joy is). A seeker rediscovers joy.

An action relates to space, time and matter. But knowing is not conditioned by space time and matter. We are already enlightened we just need to feel it. Knowledge is known as Sakshat sadhana. It is the means that is direct. We all are seekers and have Jnana but Jnana is not Pramana. If we are not prepared for this direct practice, we need to engage in Bahikarana sadhana (preparatory practices) which results in mind becoming Sudha (pure). We will know if our mind is prepared when we endure more. Preparation practices also nurture focus of the intellect. These preparatory practices are not merely pooja and japa but our complete lifestyle. All these lead to our personality becoming subtle where we know we are more than the body and the individual. Bahikarana sadhana evolves to Antahkarana sadhana (Listening, reflecting and contemplating). One cannot be content if one is not adept at contemplating!

Guruji says, “You have to know your nature and you have to own it!”