Class Notes by Bhargavi

The word ‘Sutra’ means thread, a thread in which pearls are strung together. ‘Sutra’ also  means a seed, from which a tree originates. ‘Sutra’ also means indication, pointing to somewhere/something else. It shows a way. There are many sutras in our scriptures. For eg: Patanjali sutras and Brahma sutras. Ved Vyas was the author of the Brahman sutras. For all these sutras, the author merely wrote the sutras but the explanation was given by other sages and saints.

The word ‘Mantra’ can be split into ‘man’ meaning mind and ‘tra’ meaning yantra or tool. A mantra is a tool for the mind that takes the mind from one place to another. Many words have originated from the word ‘man’. For eg: mantri (minister) whose job is to advice (mantrana). Word Muni meaning one who is manansheela (right advice) also originates from man. ‘Mantra’ in Vedic literature means neeti vakya (code of conduct), vidhi vakya.

The word ‘Upanishad’ has three components. Upa=higher (that which takes our vision higher), ni=nischaya (firm) and shad=to sit/go there. Upanishad therefore takes us from where we are to a place where we have to reach, the final destination of rest, peace and happiness (Jeevanmukti). The main theme of Upanishads are summarized in the Mahavakyas. There are four main Mahavakyas:

1. Prajnanam brahman: Consciousness is Brahman
2. Tat Tvam Asi: Thou art that
3. Ayam Atma Brahma: Self is Brahman
4. Aham Brahma asmi: I am Brahman

Adi Sankaracharya’s composition, ‚‘Vakya Vritti‘ is an analytical description of these Mahavakyas.

In our journey of studying Vedanta, Grace of the Guru is very important. Without Guru, these indicative vakyas cannot be learnt. In Kathopanishad, it is explained that without the Guru there is a possibility of understanding the text but it will result in manifestation of ego. There is also a possibility of an understanding that is completely opposite of what is being implied in the text. The third possibility is that the student may have partial understanding. Therefore, in all the Upanishads, the teaching begins with the student approaching the teacher.

1. Prajnanam Brahman: This Mahavakya is from Taittreya Upanishad. This Mahavakya declares that Consciousness is Brahman. Essential nature of Brahman is Sat Chit Anand. Sat=Existence, Chit= Consciousness, Ananda= Bliss. These three are Infinite. Nothing can exist without the principle of existence; so existence has to be infinite. To know that existence is there, awareness needs to be present. Awareness therefore is also infinite. Ananda is Infinite bliss. As long as there are desires, bliss is not experienced. Infinite bliss is only possible when we becomes desireless and realize that we are already complete there is nothing that we can have that will make us complete. The student then asks where can this consciousness be found? In answering this question, the second Mahavakya states thus
2. Tat Tvam Asi: This Mahavakya is from Chandogya Upanishad. Sage Uddalaka gives instructions to his disciple, Svetaketu  that he indeed is that Consciousness that he is looking for.  
3. Ayam Atma Brahma: This Mahavakya is from Mandukya Upanishad. The student having engaged in deep contemplation, comes to the conclusion that the Self, His Self is indeed Brahman. The student understands theoretically that his Atma is Brahman. We also understand the teaching and sometimes have glimpses of the knowledge but due to lack of Firmness of our faith/nistha, the teaching does not become real to us. This nistha comes when we clearly understand that what we are seeking cannot be found in the world, we keep looking but we are disappointed everytime.
4. Aham Brahma asmi: This Mahavakya is from Brahadaranyaka Upanishad. This brings about the firm understanding that everything is Brahman, there is no other. Everything we see/perceive  is superimposition, false understanding.

Significance of Vedanta is that it is not created by any human mind, it is Narayan vani (Apaurushe). It is so old, it is Anadi (it existed before creation). Shrimad Bhagavatam declares that these Upanishads were first given by Bhagavan Narayan to Bramha ji. Bramha ji then created this creation accordingly. Upanishads describe me (Jeeva), goal (Jeevan mukti) and the means (Sadhana).

Jeevan mukti and Videha mukti are two key terms that we will try to understand. Our Vedas have three levels of understanding:

1. Law of action: Karma kanda. Law of action gives us result. It gives us happiness albeit a temporary one.
2. Law of intention: Upasana. This is prayers offered to Gods and Goddesses. This relationship is transaction based where I offer with an intention and get a result of my desire in return. According to the Vedas, Upasana is also a Karma because it is bound by time, place and matter. Since it is thus limited, it cannot grant us Jeevanmukti.
3. Jeevanmukti is the understanding that my nature is infinite existence, awareness and bliss. This body exists because of my prarabdha and it is limited but my understanding is not. This understanding can liberate us right here right now.

An enlightened person’s body continues to exist because of his prarabdha. When the body also dies, it is called Videha mukti and that person is not born again.

Upanishad’s bottom line is to understand and start changing our lives with this understanding. We need to move from Tamasic ego (thinking only about me) to Rajasic ego (You and me) and eventually Sattvic ego (You only). But ultimately ego is a fictitious entity. We should always be looking to serve others all the time. We should not have our own sankalpa, let other’s sankalpa take the lead.