Class Notes by Bhargavi

Our personalities are “Aprapta” meaning not having gained. As a result, our thoughts and efforts go into Jnana and Karma. Because I don’t have a certain coat, I have to know this and then act to procure this coat. This is a lower way to live life. The higher way to live life is “Sukhaprapti”. The word ‘prapti’ means that you have already gained this, you are already this in which case all one has to engage in is Jnana, the Karma is not required. You just have to know! The story of the ten fools (dasha modhah) tells us when we only look outside but not within. Another narration that exemplifies this teaching is that of the devi who is looking for a lost object where there is light and not where the object fell and disappeared. All she has to do is bring the light there and look for it.

Our Upanishad course aspires to nurture faith in who we are. When we have this faith, we also have faith that we can know that we are Happiness. This faith has to help be inward looking. This faith in the Upanishads that they will help us know who we are. This faith is the game changer for one to hold themselves back from the Upanishad as compared to being the Upanishad.

The theme of lessons 20 and 21 was “Mukta”, to be free. It means “to be” who you are. There is no more dying or doing. The terms like Jeevanmukta and Videhamukta re not applicable to the one who is free, it is applicable to us.

Kathaupanishad, 2:5:7 states:

yonimanye prapadyante śarīratvāya dehinaḥ
sthāṇumanye’nusaṃyanti yathākarma yathāśrutam

Some souls enter the womb to have a body, others go to the plants just according to their work and according to their knowledge. The philosophy behind this verse is that everyone of us is born to not be born again. We are here to know that you are never born, that we will never die and that we have to give up the disease of becoming. This is why we are born and until this is locked into our heads and hands, we will keep going through the struggle of feeling limited. Inspite of perfect lives, we still feel incomplete. This is because no permutation or combination of the external that is ever going to make us complete. How can one feel this completeness. It is by Krita Atma (to feel the Atma). The word “Krita” refers to the “Satya yuga”, also known as “Krita yuga”. Krita is when there is total integration between one’s thoughts, words and actions. Krita atma means one has integrated with the spirit.

Mundakaupanishad 3:2:5 shares                      

samprāpyainamṛṣayo jñānatṛptāḥ
kṛtātmāno vītarāgāḥ praśāntāḥ
te sarvagaṃ sarvataḥ prāpya dhīrā
yuktātmānaḥ sarvamevāviśanti

When the sages have attained the Atma, they become satisfied with their knowledge. They become free from desires and gain tranquility. Having attained the all-pervading Atma everywhere, the wise thereafter devoted to the Self enter into everything.

Lord Vishnu enters into everything, therefore we all are Bhagavan Narayana. Bhagavan Bramha is born and dies but Bhagavan Narayana this is not applicable.

We can make this teaching more practical, by knowing that with Infinity, there are no likes or attachment. Likes and attachment can only exist where is no oneness. We can live this mantra by having less likes (in fact have no likes).

Lesson 21 continued: Bhagavad Gita teaches the art of living, Shrimad Bhagavatam teaches the art of dying and Upanishad (specifically Prashnaupanishad) teaches the art of remaining. After we die, there is an element of us that remains. Everyone of has 16 facets to who we are. When we experience Videha mukti, then all of these facets will go back to their origin except one.

Mundakaupanishad 3:2:7 states:

gatāḥ kalāḥ pañcadaśa pratiṣṭhā devāśca sarve pratidevatāsu
karmāṇi vijñānamayaśca ātmā pare’vyaye sarve ekībhavanti

gatāḥ= to dissolve

pañcadaśa=15 out of 16

pratiṣṭhā= dissolve into their source

such as

devāśca sarve pratidevatāsu=the microdevas (those that govern my senses) they return to the macrodevas (those that govern creation)

karmāṇi vijñānamayaśca ātmā= when one realizes that they are the Atma, all notions of doing and doership are dissolved.

pare’vyaye sarve ekībhavanti=All of this becomes united in Infinity.

Most of us will go back to where it came from. These 16 facets are:

1. Prāna=breathing
2. Shraddha=Faith (all that we do is because of shraddha)
3. Akāsha
4. Vāyu
5. Agni
6. Aapa
7. Prithvi

3, 4, 5, 6 and 7 make up our causal world, our inner world and our outer world

• Indriyas= indriyas are made up of elements and are therefore attracted to them
• Manah (Mind)= our minds can engage in Yoga. Following yoga helps us leave our mind behind. Yogah chitta vritti nirogah! The best use of the mind is to feel that you are not the mind.
• Anna= Not just food but that which we internalize
• Veerya= that which energizes. That which we internalize, energizes us.
• Tapa (Focus)
• Mantra (Purpose)
• Karma= having focus and purpose comes out as Karma, engaging in one’s responsibilities.
• Loka (Fruit)= result that comes with the Karma. For the person who has realized that they are free, the Loka is dissolved. Loka means a field of experience but that field of experience is to evolve but when one is evolved the most, they don’t need a Loka.
• Nāma= does not get dissolved. Name becomes omnipresent, omnipotent, omniscient.

Even before Bhagavan Rama is born in the Ramayana, there is section called ‘Namayana’, where mahima of Bhagavan’s nāma is described. Shri Tulasidas shares that the nāma is the master and the rupa/guna is the servant. The name pulls the form and the quality. The name is omniscient because when we remember the names of realized beings, it helps US to feel more aware. When one is freed, these 15 facets that are limited go back to their limits but the name goes in and that is what we have to have faith in. In our trust triangle, Guru’s nāma comes first, then scripture, then Bhagavan.

Lesson 22: This lesson is titled “Svajnana”, personalized knowledge. Back in the day, everyone went to Gurukula to learn Vedanta. But to study Vedanta, one had to study the Vedas and to study the Vedas, one had to study the Vedānga (Sanskrit grammar).

Sw.Tejomayanda ji is highlighting what can help us and what harms us. What can harm us is being born again. What can help us is our own experiences.

Mundakaupanishad 3:2:3 shares:

nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena
yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūṃ svām

na=not

ayam atma=this spirit

labhaya=will be gained or experienced through

pravacanena=discourses

na medhayā= not through memorization

na bahunā śrutena= one will not know the spirit through excessive studying

yamevaiṣa vṛṇute= to be exclusive

tena labhya=gains

tasyaiṣa ātmā= the same spirit

vivṛṇute tanūṃ svām= will choose you back and reveal itself to you

There is nothing best than the Atma. How does a teacher help the student love the Spirit? There is no answer to this question except that when Kripa is strong, you will choose where this kripa is coming from. The way not to have dvaita/ lack of exclusivity is to have less desires. The more desires we have the atma will be thrown into that pile of desires. The less desires you have, the more the Atma will stand out. A way not to compare is not to compete. Comparing and competing is a show of dvaita and desires. So compete and compare less, so we choose the atma. The way that we can exclusively love the spirit is moral strength.  We can practice this by meaning what we say. It is Dharma when we do what we have committed to. Opposite of this is compromise (dushita). One shares moral strength by not compromising.

The rishi is not sharing that we should not engage in discourse, memorizing or listening but in fact all these should be matched with understanding. Whatever you listen to, you stand under it. That gives you a full clear understanding. Guriji shares that the sravana should create smarana (remembrance). Whenever we study, we should personalize it. When we relate to what we study, we will reflect more and the more we will practice. Grace causes us to practice.