Class Notes by Bhargavi

Upanishad is teaching us that by knowing which we don’t need to know anything else. Upanishad is teaching us about the awareness that knows all. Our course is for us to feel that Upanishad is not a secret. It is teaching us to feel the same comfort as we feel with other texts like Ramayana, Mahabharata, etc. it is teaching us that there is nothing else we need to know.

Leeson 22 recap: Twenty second lesson is on Sva-jnana. It is the internal knowledge. Aparokshanubhuti was another text that talks about our own experience/vision.  Paroksha (Parah aksha=someone else’s eyes). Aparoksha (aparah aksha=own eyes). Sva-jnana and Aparokshanubhuti teaches us how to make this our own to see this. This requires a process, we cannot jump to it. This process requires us to choose knowledge. Sw. Chinmayanada would say that we should first respect, then love and revere Knowledge. The more we choose God, the more God is going to choose us.

Mundakaupanishad 3:2: 3:

nāyamātmā pravacanena labhyo
na medhayā na bahunā śrutena .
yamevaiṣa vṛṇute tena labhya-
stasyaiṣa ātmā vivṛṇute tanūṃ svām

 This verse states the Self is not attained through discourses nor through memorizing scriptural texts nor through much learning. It is gained only by one who wishes wholeheartedly. To such a one, the Self reveals its true nature. We have to practice Vrnute= to respect, love and revere this knowledge/divinity. This leads to vivrnute= reciprocation of the love/reverence. In this verse we are reminded of this process that our Srvana should be with the foundation of understanding and manana should be done with the foundation of remembering the teachings and principles. We don’t need to focus on specific Samskrit words but should remember the general import. The way to remember the teachings is by personalizing them. The nidhidhyasana has to be with the foundation of practicing in an uncontrolled environment also. The emphasis in this lesson is on our effort (vrnute) pulls grace (vivrnute) and the framework that we are used to is by Sva Krupa, when we grace ourselves by putting in effort to understand, remember and practice. Then we are supported by Sadguru Krupa. This is followed by Shastra Krupa and this pulls in the final Krupa, Bhagavad Krupa.

Lesson 22 continued: the reason why we don’t know the Infinite is because we are decelerating ourselves by not putting in the effort. A very strong decelerant is haste.  In our journey, there are two components: effort and allow. For us to put in the effort and then allow whatever has to happen to happen. This is the same as what is shared in the Bhagavad Gita where Shri Krishna asks us to focus on the actions and not on the results. The urgency is with the effort and with the allowing, do all the efforts you can, now but refrain from hastening the results of the effort. The results will come when the time is right.

Kathopanishad 1: 2: 24:

nāvirato duścaritānnāśānto nāsamāhitaḥ .
nāśāntamānaso vā’pi prajñānenainamāpnuyāt 

results will come when the time is. Four decelerants have been described in this mantra. Na aviratah= one who does not refrain from duscaritān= Bad behaviors. This means we will never see the Knowledge if we continue with bad behaviors/immoral actions. This is at the body level. Going deeper, Asāntah=senses that are not disengaged. If our senses are always doing, then one can never know this knowledge. This is at the breath level as it is the prānamaya kosha that facilitates the senses. A samāhitah= one whose mind is scattered. To the one who is distracted, there is no knowledge. This is at the mind level. Fourth decelerant at the intellectual level is Asāntha mānasah= intellect that is not still. The intellect that does not enquire never reaches stillness. Prajnānena na āpnuyāt= knowing is never felt.

Lesson 22 is about how to make this teaching our own. The mantra from the Mundakaupanishad is to ensure what we are doing is facilitating understanding, remembering and practicing, to not just do things ritualistically. Kathopanishad mantra shares specifically that our equipment (body, breath, mind, intellect) have to be refined and they have to choose divinity.

Another  mantra is shared that gives the four accelerants to us knowing. The first is Satya (transparency). To live in a transparent is to mean something that you say. If you think it, act it. Second is Tapa (conservation). To conserve your energy, doing that which is not important. Third is Samyak Jnana (responsiveness). This is where you don’t react, but respond. The last one is Brahmacharya (steadiness). Bhagavan Krishna shares this as Sthira in the Gita. Guruji shares two facets regarding Brahmacharya, one is holding on to Infinite and second is letting go of the finite.

Lesson 23: Beginning of the end of the Upanishad course. This lesson begins the Sānti mantras, a valedictory address for this course. Sānti is when you know and see the Infinite nature. One is peace-full! Purusha (puri shete= one feels one who is sleeping inside, feels the presence of divinity) means purnatva. We have already explored the Santi mantra from Yajus veda:

Sahana vavatu= may we be protected (the purpose be protected). May we always be clear about the purpose. We are subject to Maya in two ways, Vidya and Avidya māya. AVidya māya is when you forget mayapati and vidya maya is when you remember maya has a pati. Forgetting Maya pati, all becomes subjective. Remembering that Maya is being facilitated by Bhagavan, makes everything objective. The remembrance that Maya has a pati needs protection.

Santi mantra from Rigveda:

Om Vaanga Me Manasi Pratisstthitaa
Mano Me Vaaci Pratisstthitam
Aavir-Aavir-Ma Edhi
Vedasya Ma Aanniisthah
Shrutam Me Maa Prahaasiih
Ane Rtam Vadissyaami |
Satyam Vadissyaami
Tan[t]-Maam-Avatu
Tad-Vaktaaram-Avatu
Avatu Maam
Avatu Vaktaaram
Avatu Vaktaaram
Om Shaantih Shaantih Shaantih na-Adhiitena-Ahoraatraan-Sandadhaami

Translation: Om, may my speech be rooted un my mind, my mind be rooted in my speech. Oh Brahman! Reveal thyself to me. May my mind and speech enable me to grasp the truth that the Vedas expound. Let not what I have heard, forsake me. Let me continuously live my days and nights reveling in studies. I will speak the truth, may that truth protect me. May that protect the teacher, me, teacher, and the teacher. Om peace, peace, peace. Note: May the teacher be protected is shared twice because the student will come and go but it is the teacher that ensures that the intention is led to implementation.

In this Santi mantra, the rishi is sharing may my words be in my mind and vice versa, meaning let there be integrity. There can be peace only when there is alignment between thought and words and action. The rishi also shares that it is a prayer to the Infinite to reveal itself to one, prayer to the Veda to reveal the knowledge of the Infinite. It is through Grace that one knows and sees the Infinite. When you pray, pray from Kripa (grace) that will lead to Jnana.

May I not forget what I listen to implying may I learn from what I listen. We can do this is by studying all day and all night. I will speak the Truth (Rtam), I will speak the Truth (Satyam). Rtam and Satyam both mean the Truth but there is a difference between the two. Rtam is an intellectual appreciation; Satyam is a practical appreciation. This therefore means, I will tune into the Truth intellectually and practically. May all of us be protected, that which is to be protected here is the purpose of the Upanishad. Santi is the purpose.