Class Notes by Bhargavi
One of the most powerful names for our divine mother is ‘Chāmunda’. Chāmu= collection, dā=one who destroys this. Mother Chāmunda destroys this sense that we have that we are the collection of limbs, elements, etc. When this is destroyed, then we will come to feel that we were never this. Another philosophy of this word is Ichā= desire, mundā= head. Ichāmunda means the highest desire. It is our divine mother who facilitates this highest desire. In both cases, destroying of our wrong sense and facilitating our right sense, she does this through the Bramhākāra vritti. Vritti means thinking, and Bramhakara means that which causes Brahma or Infinity. Bramhākāra vritti is the last thought we will ever have. When this thought is dissolved, there will only be Brahma or Infinity, there was never a mind or thinking to begin with.
Our Upanishad course is building up this vritti. We think so much about so much and this course is to help us past thinking, past the mind.
Lesson 23: Shanti mantras are explored. The etymology of the term ‘mantra’ is Mananāt=reflect on this and trāyate= you will transcend. Using the mind, reflect on a mantra causes one to transcend the mind. The same teaching comes in Yoga sutras. Yoga=chitta vritti nirodaha. When one engages in betterment, they transcend the thoughts of the mind and then peace prevails. When the mind is quiet, there is peace. Each of the Vedas has a specific Shanti mantra.
In the second half of lesson 23 we explored Shanti mantra from Sama veda. One of the key thoughts is the importance of Shuddha. Shuddha means purity because this then pulls Tyaga or renunciation of the ego. One has to be pure enough to renounce the ego.
In the Atharva Veda, one of the most beautiful thoughts is “Yat Ayuhu Vyashema Deva Hitam”, however long I am supposed to be alive, may I be dedicated to divinity.
Lesson 24: The subject is “Samāmpta”. The mantra that is shared by Guruji for the beginning portion of this lesson is
Purnamadah Purnamidam
Purnāt Purnamudachyate
Purnasya Purnamādāya
Purnamevā Vashishyate
Om shanti, shanti, shanti
This is a Shanti mantra but it is well positioned to be chanted at the end.
Purnam adah= That is complete
Purnam idam= This is complete
Purnāt Purnamudachyate= From that this has manifested
Purnasya Purnamādāya= From that, when this is removed
Purnam evā aVashishyate= That is still complete
This mantra describes Srishti (creation), Stithi (conservation) and Samhāra (consumption).
The level of detail of this or creation it feels like its infinite. Creation is not real; but creation is incredible. The details are unimaginable. No one can ever create the creation.
Pujya Guruji shared an insight from the Upanishad “Yavat Jeevam Trayo Vandyaha”, ones whole life, one should be revering the three. Those three are Vedanta, Guru, Ishwara. Vedanta is the authority for us to feel that we are Infinity, Guru makes this authority authoritative to us and finally, because of Ishwara, we are born as a human. Only humans can be enlightened. Because of Ishwara, as a human we have a desire for freedom. Because of Ishwara, we find our guide who helps to facilitate the desire for freedom making use of our birth. When you are enlightened, you have to revere these three even more.
Review of lessons
Our Veda has approximately 100,000 mantras. We have in our study learnt about 50 mantras.
Lesson 1: Acharana (commencement).
Mantra from Kaivalya Upanishad, 1 :1
We understood what the word Upanishad means. Upa= near, ni= determination, sad= destroy. To destroy the sense of individuality. We also navigated the Anubandha Chatustaya, one is to approach the Upanishads with these four facets: a. Adhikari (student), b. Vishaya (subject), c. Prayojana (result) and d. Sambandha (connection).
The student has to be a Sadhu. Subject is Brahman (Infinity), result is joy and connection is if a noble student studies Infinity they will feel joy.
Shanti mantra from Yajus Veda was also discussed
Lesson 2: Adhikari
Mantra from Chandogya Upanishad 8: 1:6
Sadhana Chatustaya is introduced. Viveka (distinguish that there is a relative and an absolute) and to act upon this is Vairagya.
Mantra from Mundaka Upanishad 1: 2: 12
The qualities of a student and the teacher are shared. The qualities of a teacher are nishtha (experienced) and because of that they can express this (shrothriya)
Lesson 3: Sampatti or inner wealth
Mantra from Kathopanishad 1: 1: 20
Qualities needed for Sadhana are explained. Viveka and Vairagya are needed for Sadhana. When one has this inner wealth, they become more objective with the relative and eventually more observant.
Mantra from Svetashwatara Upanishad 6: 23
The inner wealth is aligned like Dama (calmness of body), Sama (quietude of mind) and Uparama (stillness of intellect). When this is checked off, then there can be Samadhana (one can be focused on their journey). Challenges will arise so Tithiksha (endurance) is needed. The final part of inner wealth is Sraddha (faith)
Lesson 4: Vichāra, to reflect in an intense way
Mantra from Kena Upanishad 1: 1
We struggle with Avidya. Avidya here means to take for granted. We take for granted that we are this assembly but for those who are trying to nurture Vidya, you start to enquire whether we are indeed this assembly and whether there is more to life.
Mantra from Mundaka Upanishad 1: 1: 3
Our jignasa will only end when we no what this ‘more’ is. We will be restless for ever until we know the Absolute!