Class Notes by Sharmila
Our entire lifetimes, we work hard to feel and say ‘i am happy’, yet this is a ‘buddhi vritti’. ‘i am happy’ is a limit on what our potential is. A thought (vritti) is a expression of the intellect (buddhi), and both of these are a permutation and combination of Maya. A product of Maya cannot make us feel bigger than Maya. This is the necessity for an Upanishad course. ‘Upa’ means near, ‘Ni’ is ‘nishchayena’ ( a relationship that is meaningful with determination), ‘sad’ is to destroy. Another word for ‘sad’ is ‘galita’, this course is designed for us to feel ‘buddhi galita’, where the intellect is dissolved. Then we won’t say ‘i am happy’ , but we will feel ‘ i am happiness’.
Recap: Lesson 24 is on ‘Samaapta’ or completion. When we feel complete, there is no next, still there are more teachings. This is not for those who feel complete, but for those who are trying to be complete. We explored the Shanti Mantra:
Purnamadah Purnamidam
Purnāt Purnamudachyate
Purnasya Purnamādāya
Purnamevā Vashishyate
Om shanti, shanti, shanti
In Pujya Swami Tejomayananda’s explanation of this Mantra, He gives an example of the gold bar that is changed into necklaces and other ornaments, but from the most fundamental vision it is all still gold! We have only experienced infinity, all else is a game of names.
When one is complete, there is no next. When we see the one who is complete, we see that they still revere the ‘trust triangle’ (Vedanta-Guru-Ishwara).
This Class: Lesson 24 continued: When one is complete what happens next? Here is a verse from Srimad Bhagavatam:
Naitat Vijnyaaya jignyaasoH
Jnaatavyam avashishyate
Peetva piyusham Amrutam
Paatavyam naavashishyate
Translation: When an inquisitive person comes to understand this knowledge, they have nothing further to know. After all, one who has drunk the most palatable nectar cannot remain thirsty.
When one knows infinity, which means they are infinity, there is no next!
The same is shared in the Bhagavad Gita. In the thirteenth chapter, the 20th value is ‘tattva jnaanartha darshana’ – one’s vision is always on the tattva, this is the fundamental/reality.
For those who are trying to be complete, the message is from the Prashnopanishad 6.8.
Prashnopanishad 6.8:
te tam arcayantaH tvam hi naH pitā yo’smākamavidyāyāH param pāram
tārayasīti namaH paramarshibhyo namaH paramarshibhyaH
In Prashnopanishad, 6 disciples go to the Rishi and each asks a question, their question is answered.
They worshipping him (Guru) said – Thou art our father who helps us go across the ocean of our thick ignorance. Salutations to the highest rishis, salutations to the highest rishis.
Our biological parents have graced us in us being human. In these mantras, the disciple is calling the guide as father. This is because our guide has graced us to evolve from being a human to being a seeker, to that we are divine. We grow out of being a seeker and grow into being a savior. In Narada Bhakti Sutra, it is shared that when one becomes enlightened , the Devas and Devis dance – when a savior manifests on earth , the Devas and Devis in the heaven dance!
Acharya Shankara’s thoughts on this mantra: It is being stated what they said while they were worshipping at his feet, by offering handfuls of flowers and saluting them with their heads, you indeed are our father! Since you have generated through knowledge a fresh birth in Brahman that is eternal, ageless, deathless and fearless. Since it is you who with the help of the raft of knowledge ferried us across ignorance (false knowledge) to the other shore of the boundless ocean of ignorance called emancipation consisting an absolute cessation of birth, you have ferried us as though across ocean itself, infested with birth, old age, death, disease, sorrow and so on, which are like sea creatures. Therefore your fatherhood towards us is more justifiable than that of the others (our real father). If the other father who begets this body alone is yet the most worshipful in the world, then what can one say of the Guru who bestows absolute fearlessness!
Another mantra summarized into two words is: “Svasti VaH” – which means ‘may you be well’ in a light sense. But in a heavy sense- ‘Svasti’ means – ‘Su asti’ where asti is existence, so ‘Svasti’ is ‘May you be existence’.
Review of Lessons 0 to 16:
Lesson 0: In 2014 Jan 22nd, we began the Foundation Vedanta course. Then was the Advanced Vedanta Course, The Bhagavad Gita course, Meditation in Life course, Aparoksha Anubhuti (in summer), Drg Drishya Viveka course. The Tuesday night study group has focused on Vichara (Vich – to differentiate so that we can let go of that which is limited and hold on to that which is limitless). Upanishad course began on Sep 14 2021.
Lesson 1: Acharana. The mantras are from Kaivalya Upanishad 1.1 and Yajus Veda Shanti Mantra. The first lesson shares what Upanishad means. ‘Sad’ is to destroy wrong identification. The way to understand an Upanishad is also shared, which is Anubanda Chatushtaya.
Lesson 2: Adhikari. The mantras are from Chandogya Upanishad 8.1.6 and Mundaka Upanishad 1.2.12. The Sadhana Chatushtaya is needed and specifically Viveka and Vairagya. Viveka is at intellectual level and Vairagya is at the application level. Not just the qualifications of the student, but the lesson shares that the teacher should be ‘Nishta’ (experienced) and ‘Shrotriya’ (to be able to explain their experience so that another can have that experience).
Lesson 3 : Sampatti. The mantras are from Kathopanishad 1.1.20 and Shwetashvatara Upanishad 6.23. Sadhana Chatushtaya is needed to be able to engage in Sadhana. These are needed before one engages in Sadhana, and we will know we are doing this if we become more objective. The more objective we are, the more virtuous we will be and vice versa. In the sampatti – dama, shama and uparama is like preparation. Then we engage in samadhana and titiksha, and this engagement pushes us back and we need shraddha to move forward.
Lesson 4: Vichara. The mantras are from Kena Upanishad 1.1 and Mundaka Upanishad 1.1.3. Avidya means taking for granted and the one who is engaged in Vichara does not take for granted. There is reference to the assembly of this body, and if there is an assembly then it is to be used by another entity , so we should not take for granted that this assembly is independent. It only through vichara on that which is deepest (Atma,Brahma) that our curiosity will be satisfied. Going from a jignaasu to a jnaani is facilitated only when we study that which is the deepest.
Lesson 5: Atma. The mantras are from Kena Upanishad 1.2 and Kena Upanishad 1.3. Shreya is encouraged, shreya facilitates us feeling that there is more to who we are than what we feel right now. Shreya is long term thinking. We can start to feel that we are beyond our equipments. Preya or path of pleasure is when we feel that we are only the equipments.
Lesson 6: Atma. The mantras are from Kaivalya Upanishad 1.12 and Kaivalya Upanishad 1.13. Maya makes us extrovert. When we are extrovert, we feel that our purpose is pleasure, possession and position. We get caught up in the Avastha (that which is changing – waking, dreaming, sleeping). Our ego pushes us to the equipment, the equipment pushes us to the experiences and we get caught in our experiences.
Lesson 7: Brahma. The mantras are from Mundaka Upanishad 2.1.2 and Shwetashvatara Upanishad 4.10. Our nature is explained, starting with what we are oriented with and then what we actually are. This is called ‘Tatasta lakshana’ and ‘Svarupa lakshana’. Right now we are very much oriented towards Maya and a way to disorient ourselves from Maya is to orient ourselves to Maheshwara or Mayapati.
Lesson 8: Brahma. The mantras are from Mundaka Upanishad 2.1.3 and Mundaka Upanishad 2.1.10. If there is creation, then there is a creator. If there is manifestation, there is also that which is unmanifest. In Mundaka Upanishad there is a series of mantras where expressions are shared that divinity is within all and as the mantras go on, it is shared that ‘all is in divinity’. Bhagavad Gita chapter 10 is about unity in diversity, while chapter 11 explains diversity is in unity.
Lesson 9: Aikya. The mantras are from Chandogya Upanishad 6.8.7 and Kaivalya Upanishad 1.16. Pujya Swami Tejomayananda encourages us to disidentify with that which conditions us. The Mahavakyas can help us disidentify from conditionings. ‘Tvam’ and ‘tat’ have conditions, but when we reflect on this and remove those conditions, there is Brahma.
Lesson 10: Aikya. The mantras are from Taittareya Upanishad 2.1.1 and Chandogya Upanishad 7.23.1. The definition for Brahma is given – Bharanatvaat (that which is the substratum) , BrHattamatvaat (that which is the biggest). These two words are used because it shows that which is below and that which is above. Definition of Brahma in this lesson is very much oriented to existence and awareness. The lesson continues where the Rishis are teaching us a need for oneness, because oneness is joy.
Lesson 11: Kosha. The mantras are from Taittareya Upanishad 2.4.1 and Kaivalya Upanishad 1.2. We feel that divinity is inside of us, we are oriented towards that, so through pancha kosha viveka we have to keep realizing that there is more to us until there is not more, and we feel the divinity. Our ego first separates and then identifies. The way to come back is shravana, manana and specifically nidhidhyasana (to observe). The more we observe the ego, the less it identifies and separates.
Lesson 12: Sadhana. The mantras are from Taittareya Upanishad 3.1.2 and Taittareya Upanishad 3.6.1. If we want to be able to contemplate, we first have to reflect. To reflect, we first have to be inspired. To be inspired, our lifestyle has to be about purification. Engaging in sadhana is very much about ‘tapa’ (to withdraw, to disidentify) and ‘yajna’ (to engage, to identify). Contemplation is to be practiced full time, not just in a controlled environment.
Lesson 13: Sadhana. The mantras are from Kaivalya Upanishad 1.5 and Kaivalya Upanishad 1.7. We are oriented towards the context outside and inside to contemplate. The 5 S’s are space, seat, senses, sentiment and surrender. We have to go through Saguna to reach Nirguna. In Bhagavad Gita chapters 10 through 12 are about Saguna, and chapter 13 is on Nirguna. We have to be ready for that which has no support.
Lesson 14: Dhyana. The mantras are from Mundaka Upanishad 2.2.4 and Mandukya Upanishad 12. We have to contemplate to such an extent and let go, because that is where we start to ‘be’. The more we know about what is beyond contemplation, the more we depend on that. To get to this which is beyond, one has to contemplate without feeling that enlightenment is a result. This is our nature (svabhava) and is a natural pursuit.
Lesson 15: Dhyana. The mantras are from Kathopanishad 1.3.13 and Kathopanishad 2.2.10. The lesson begins with shifting our identification from that which is lesser to that which is deeper and to help this, we should know there is a difference between object and subject.
Lesson 16: Mahavakya. The mantras are from Kathopanishad 1.3.3 and Kathopanishad 1.3.12. Here we are introduced to the chariot, to visualize how to identify, disidentify and go beyond. If one is not able to understand and appreciate this, more effort is needed to make their personality ‘shuddhata, ekagrata and sukshmata’ which means ‘balanced, focused and reflective’.