June 2022

Upanishad Course – Chapter 4 Week 7 The term Vedanta means “the knowledge of within”.  The knowledge of within is generally called vision.  Vedanta is therefore described as a vision or darshana.  On the other hand, outside knowledge is facilitated by perception (by seeing or hearing, tasting, etc).  Knowledge of reality comes only from knowledge of vision.  We need to live less by perception and more by vision.  Our Upanishad course is really a reality course. Review of past classes: The presence/ our presence/Brahman is felt through the ego, the equipments, the experiences as a sense of incompleteness.  This presence is reminding us of itself. Those who are sensitive to this feeling of incompleteness, they follow this reminder.  We should utilize this sense of incompleteness rather than feel dejected by it.  We can do this by being objective with that which is changing, that way you will not depend on the changing for completeness.  A more advanced practice of utilizing this incompleteness is being more observant of that which is unchanging.  We have been focusing on Sadhana Chatustaya: Viveka- Discrimination: High thinking. This triggers #2 Vairagya- Detachment: Simple living. This triggers #3 Shatsampatti: This is to ensure that Viveka and Vairagya are nurtured further for our evolution/mumukshutva Mumukshutva: Being directed to moksha/reality The Shanti mantra from Kena Upanishad that references the Shatsampatti. It states: “May my body be strong, specifically, subtle part of my body (sense organs).  I need this strength/ discipline because all is Brahman but I don’t feel it right now.  May I not let go of this pursuit of Brahman.  May Brahman not let go of me.  All of the virtues described in the Upanishads become my virtues.  May these rest in me, May these rest in me.  I will then become peaceful and I will radiate that”. Shatsampatti is a plan on changing our lifestyle, a practical part of our journey. Sama: Quiet mind comes from simple living and high thinking. Dama: Quiet mind makes the body quiet. Indulgences over a period of time becomes habits and habits are hard to change and end up as Vasanas. Uparama: More space in body and mind makes me less distracted by pulls inside and outside and engage in my responsibilities. While doing so, I will be tested. Tithiksha: Since I am being tested, Tithiksha/endurance is needed. Shraddha: Faith in a teacher makes us focus on him more Samadhana: Focus or love for the teaching Evolution of sampatti is sampanna Mumukshutva: When all the above are achieved, the seeker goes on to have one love in life.  Without the strength nurtured by Viveka, Vairagya and Sampanna, we will not reach Mumukshtva (Noted examples of Mumukshus are Devi Maitreyi, Rishi Nachiketa, Gopis in Bhagavata). Lesson 4 talks about Anubandha Chatushtaya or design of four facets is the methodology to experience Upanishads/reality. Adhikari: Student or Sadhaka Vishaya: Subject or Sadhana Prayojana: Purpose or Sadhya Student engages in the subject, they will experience the purpose which is freedom. Upanishad (Upa=closely, ni=determinedly, sad=destroy the sense of individuality).  We cannot destroy the sense of individuality by depending on ourselves.  We need an authority to guide us in this destruction, Shabdapramana or Vedapramana, words of the wise.  Vedas are the revealed Knowledge.  The implication is its beyond the individual.  If an individual is dependent on another individual, they will continue to be an individual.  That is why it is hard for egotistical people to have a relationship with a Sadguru, Sastra, Bhagavan.  Only when we depend on a revelation, on that which is beyond, can we go beyond this sense of individuality.  We understand Brahman intellectually, but we don’t love this message.  That is why we don’t benefit from infinitude. We need to love the subject more!  A great way to love the subject is by knowing how much we need it. The first mantra in first skanda of Kena Upanishad states: “Who directs the mind?  who directed the first prana or breath?  Who directed speech?  Who directed the organs (eyes, ears, etc)?” The key words in this mantra are Preshitam= directed, Praiyeti= how does this proceed, Ishita= willed, yunakti= engaged.  The disciple is asking not how these equipments work, but why do they work. ‘How’ answers questions in objective science whereas ‘why’ is answered in subjective science. Instead of thinking about the content of thoughts, we need to focus on what thoughts are, and how do you know thoughts.  The depth of this question is surreal and the application for us is that we need to change our lifestyles to be less about how and more about why.  In Shrimad Bhagavad Gita, this is called Karma yoga, the intention behind our action. This mantra is indicating to us our six coverings: #6: Vacha: organ of action #5: Body #4: Prana #3: Mana #2: Intellect #1: Ego If there is a covering, there has to be a center.  In this question, the seeker is asking why these coverings exist.  These sheaths are an assembly.  An assembly for another separate entity and that entity cannot be part of that assembly.  The disciple is asking what his relationship is with the sheaths.  The logical answer is that these sheaths are for you and therefore you are not part of it.  This should get us to understand that there is a center of this assembly, the center is Atman.  Another reference is association. If we have an association with the assembly, this association is for us and we are not part of this entity.  We are the user of the sheaths; we are not the sheaths.  User cannot be the same as used. The word Grahasta technically means the one who live in a Graha.  When we focus on the how and not why, the house lives in us, we stop living in the house.  The sheaths are using us rather than us using them.  That is a Adharmic way to live as a Grahasta.

Upanishad Course – Chapter 3 (Contd) Week 6 In chapter 4 of the Bhagavad Gita, Sri Krishna tells Prince Arjuna that whatever He taught in Chapter 3 and Chapter 2, He taught to the Sun (Vivasvaan, one of the first forms of creation).  The implication is that every parampara (tradition) starts with God. Bhagavan expresses as Shastra and Satguru.  Our presence pervades our ego, equipments , experiences – through all of this making us feel we need to be complete.  Even when the ego, equipments and experiences are perfectly aligned, there is still a sense of incompleteness and restlessness.  That is the spirit pervading all of this, guiding us back to the spirit.  Sri Krishna is that spirit/presence that is guiding us to follow this sense of incompleteness, learn why it is there and feel it so that we go back – from the experiences – to the equipment – to the ego – to the presence!   Our fundamental fears (fear of death, unknown and sorrow) are teaching us who we are.  Follow the fears, learn about it and we will tune into that presence.  In the same way, if we follow this incompleteness and learn about it, then we will start to feel our presence.  Recap: In our Upanishad course, the first lesson is the introduction.  The second lesson is about Adhikari (Shishya, one who follows discipline).  The third lesson is about Sadhana, which leads us to think about Sadhana Chatushtaya.  The beginner’s message in reference to Sadhana Chatushtaya is – ‘One should engage in Sadhana for these Chatushtaya’.  The advanced message is – ‘The Chatushtaya leads to Sadhana’.  One should already have these four virtues so that they can begin practices/disciplines.  Sadhanalaya means the abode or locus of disciplines.  However, as said by a senior teacher at Sandeepany Sadhanalaya Ashram, it is actually Shodhanalaya (abode of purity).  Sadhana begins after leaving the Ashram.  Only when one has some level of purity can Sadhana begin.  What we do in this course is all training.  What has to happen after training is testing, which is Sadhana.  We should do what it takes to develop these virtues.  In Kathopanishad, the Sishya Nachiketa tells his Satguru Dharmaraja to keep his chariots, singer and dancers to himself, and give him the Truth (which was his third boon).  The everlasting can never be facilitated by the neverlasting!  Any combination of the ego, equipment and experiences which is neverlasting can only create/facilitate the neverlasting.  So Rishi Nachiketa asks for enlightenment.  Sri Krishna emphasises this in Chapter 4 of Gita by saying what He is teaching is ‘Avyaya’ (indestructible/everlasting).  Our sense of incompleteness will be everlasting unless we follow this everlasting knowledge/path. And if we follow this path – our joy will be Avyaya/Infinite.  This class: In the word Upanishad, “Sad” means to destroy. Here it means to destroy our notions that we can be complete by the relative, to destroy that notion that ‘i am the body’.  It is like the festival ‘burning man’ , where one of the visions is to show that nothing remains after a certain experience.  Similarly when we wake up from a dream – everything from the dream is destroyed.  We have to be actively ready to destroy the sense of individuality (nama, rupa, gunas etc). For this one has to be strong in ‘all ways’  ‘always’.  This course is about destroying individuality, which means its not about being good or great, but being the greatest.  So when we find that we are not being objective, we should feel bad about it and learn/grow from it, and not succumb to any weakness and any time.  The first of the four facets in the Anubanda Chatushtaya is Adhikari (one who is self-created).  There will not be an external force that can make us a Sishya, it is our responsibility.  The first of the Chatushtaya is Viveka (to filter/discriminate)  and the icon of Viveka is Devi Maitreyi.  In the teaching of Bhagavan Narayana to Bhagavan Brahma (original Bhagavatam), the first teaching is ‘Infinity is real’.  So to actively develop Viveka, we should burn these words ‘Infinity is real’ into our personality.  The second Chatushtaya is Vairagya (detachment) and the icon is Nachiketa.  To actively develop Vairagya, we follow the second teaching from Bhagavan Narayana – ‘Illusion is unreal’.  The third of the Chatushtaya is  Shatsampatti and the related teaching from Bhagavan Narayana is ‘Creation is relative’.  Our relation with the creation should be to learn to be a better person.  Swami Chinmayananda describes that this world is a college of knowledge.  The fourth of the Chatushtaya is Mumukshutvam and the related teaching is ‘Extraction is release’. Extraction here is longing for this, release is Moksha.  We have already explored Viveka and Vairagya, so here we explore Sampatti.  Sampatti means wealth (here means inner wealth that non one can take away).  When we celebrate Navaratri and our mothers, an icon that comes to mind is Devi Lakshmi.  The word ‘Lakshmi’, like the word ‘Lakshmana’ means one who is pointing to joy.  All of this indicates to us how to be joyous. Shama – quietude, Dama- calmness, Uparama -understanding, Titiksha – endurance, Shraddha – faith and Samaadana – focus are the Shatsampatti.  Shanti Mantra from Sama Veda:  Om Apyayantu mamaangani – let my limbs be strong Vaak praanaH ChakshuH Srotramatho balamindriyani cha sarvani – let my senses be acute Sarvam Brahmopanishadam – All is Brahman , and we need to be trained to feel this.  Maaham Brahma niraakuryam Maamaa Brahma niraakarot aniraakaranamastu anirakaram me astu – This section shares “may i not deny Brahman’ and ‘may Brahman not deny me’.  The implication is that may we always have faith in Brahman and may Brahman’s expression which is Bhagavan ever have faith in us, and we facilitate this faith.  Tadaatmani nirateya upnishadsu dharmaaH – All of the virtues described in the Upanishads Te mayi santu –  Let those virtues rest in me  Shama is the quietness of mind and the way to create this is to create space in our lives and have a simple lifestyle.  Dama is calmness of body

Upanishad Course – Chapter 3 Week 5 At the end of Moha Mudgara/ Bhaja Govindam, Acharya Shankara shares “Vanchasi Achirat Yadi Vishnutvam” meaning that if one desires Infinity, it can happen in no time.  All our experiences are conditioned by time.  Realizing our true nature is not conditioned by time but only conditioned by sincerity.  If one is sincere, then one is not lost in minutes and days and so on.   The vision of this course is to not hold ourselves back is courageous and sincere. Lesson 2 in the course focusses on Adhikari.  In the subjective science (study of the Self), we ourselves have to decide whether we are qualified to be an Adhikari.  Adhikari is therefore self created/self determined.  Bhagavad Gita is a great science and a great secret because it is deep.  But no one externally is restricted from reading, writing and reflecting about it.  We should not hold ourselves back and become a truly deserving Adhikari.  Two dynamic personalities when it comes to being an Adhikari are Devi Maitreyi, a subtle sign of her being a sishya is that her husband, Rishi Yagnyavalkya, becomes her guide.  Devi Maitreyi is a great Adhikari because she has a strong understanding and appreciation of Sthane: ‘All is as all is’ particularly when it came to relationships.  She never took them for granted. She knew there was a design for why the Rishi was her husband.  As Adhikari, we also have to understand that all that comes in our life has done so for a reason, for us to learn. Rishi Nachiketa is another exemplary Adhikari and the virtue that he expresses is Satya, non compromising.  He lived in such a way where his father’s ideals were not compromised.  When his father ordered him to go to death, he followed it unwaveringly.  The way we can grow in greatness is ‘Pratgnya purti’, fulfilling our promises. Complete our commitments.  So when we know that this is our chance to be free from being born again and this demands we be Adhikari, we follow it through by living in a comprehensive way.  The upcoming lesson is focusing on the way of living for an Adhikari, Sadhana Chatushtaya: Viveka, Vairagya, Shat sampatti and Mumukshtva.  We should also include here Sthane and Satya for us to be great Adhikaris. Devi Maitreyi is an icon of Viveka, filtering between that which is important and that which is unimportant.  Her husband/guide is offering her pleasure/possession/position and she is filtering it to understand why he is giving them to her.  Through her Viveka she wants what her husband is striving for.  No one is completely joyous because of pleasure/possession/position in spite of having them for long periods of time.  Devi Maitreyi is therefore matched with Rishi Nachiketa who is an icon of Vairagya.  After one has understoodwhat is relative and what is absolute, one has to let go, loosening the dependency.  The more complex our lifestyle is, the less availability you have for that which is divine.  Vairagya means living simply.  Viveka and Vairagya are interconnected.  Having one the other one expresses naturally.  Simple living helps with high thinking.  In Bhagavatam, there is separation between Hritham and Satyam.  Hritham is determining the truth and Satyam is living by that truth.  You have to determine the truth before you can live by it. An Adhikari naturally goes to one who can guide them with humility.  Their mind and body are calm.  They are taught about the Infinite presence in themselves.  The guide/Guru is Himself/Herself abides in the truth themselves. The third lesson focusses on Sadhana Chatushtaya.  The lower explanation of Sadhana Chatushtaya is the sadhanas needed to develop the four virtues and the higher meaning is these four virtues are already gained and now we can engage in sadhana to achieve something higher.  These sadhanas are directly related to the Sadhya (freedom or joy).  In the second class, a Shanti mantra was shared.  In the third class, a verse from Mundaka Upanishad was shared regarding a sishya’s qualities of examination.  In the fourth class, another verse from Mundaka Upanishad was shared that described a Sadguru.  The verse shared in this class was from Katha Upanishad and described Sadhana. Rishi Nachiketa is speaking to Yamaraja: “There is a doubt that revolves around a dead human.  Some think that with the death of a human something still remains and there are others who feel nothing remains.  Please clear my doubts on this and this is my third boon”.   As a background for Rishi Nachiketa’s requesting of boons from Yamaraja, he asks a boon for his family, for the society and the third boon he asks that people have always wondered so he is asking on behalf of them as well. Exploring this question, we know that the finite is terminally ill (one way only)/in self destruct mode.  Every facet of the finite is subject to self destruction.  The experiences and the equipment through which we have them are all in self destruct mode.  Deha comes from ‘deh’: one that is constantly expanding and contracting).  For someone who is terminally ill, we only give to them with no expectations.  When we tune ourselves into this question, we become more objective with the finite and we become more observant with the finite and Infinite.  The more one engages in Sakshi bhava, one starts to believe in the Infinite.  In order to achieve this, more Anuraga is needed.  Anuraga means ‘full love’ for the Infinite. This is pictorially shown in Ramayana. Shri Lakshmana cuts Shurpanakha’s nose whereas Shri Rama destroys her.  Shri Lakshmana is vairagya and Shri Rama is Anuraga.  The quality needed for an Adhikari is Anuraga, which is also described as Mumukshatvam, love for freedom. It is not enough to have Vairagya, one has to love the Infinite.  Another example of this is when Shri Hanumana leaves Bharat to go to Lanka, first pull he faces is Mainaka (pleasure), second pull was Surasa (possession) and the third pull he

Upanishad Course – Chapter 2 (Contd) Week 4 Pre-Vedanta we were never taught not to have ‘likes’ and ‘dislikes’.  Vedanta’s message is deeper than dealing with likes and dislikes.  When we think about who we are, we always think about ‘I am’.  Pre-Vedanta the focus is on the ‘am’ that keeps changing instead of focusing on the ‘I’.  In our Upanishad course, the messaging is not just about dealing with ‘likes’ and ‘dislikes’, but to shift our identification from the ‘am’ to the ‘I’.  The ‘am’ depends on the ‘I’, not the other way round. In samskrit – the ‘Vishesha’ (specific) depends on the ‘Samanya’ (general).  The specific comes from the general.  For example, the ornament depends on the ore and the ore does not depend on the ornament.  Our Upanishad course is a course in humility – to let go and unlearn that ‘I am an exception’.  We should unlearn the ‘am’ and remember the ‘I’.  This is a course in independence.  Recap: An Adhikari can be known by his/her questions.  The six sources of these questions are criticize, conceit, curiosity, confirm, compassion and contentment (one who does not have any more questions is content with following the answers that they have been given or that they are feeling).  We also know an Adhikari based on how they input/feel out answers , and for one to develop humility and independence this has to be done in a way that is beyond themselves.  If my answers are dependent on ‘me’ then it really means it is dependent on the ‘ego’ and we can only get the ‘finite’ with the ego.  But if our answers are coming from the Veda (whose origin is divinity), then these answers can and will lead us to feeling infinity.  One of the first qualities shared about an Adhikari is Viveka. Viveka comes from the root ‘Vich’, meaning ‘to filter’ (to discriminate or to prioritize).  Filtering implies that there are two entities.  Since it is difficult for us right now to understand the infinite, our Viveka should start with trying to understand the finite.  The finite is that which is ever changing.  This change is really a condition and nobody wants any conditions on that which is good (such as conditional patience, conditional safety etc).  In Samskrit, the word for condition is ‘Avastha’, which means coming and going. Some Avastas we know are Waking state, Dream state and Sleeping state.  Another Sanskrit word to be reflected upon is ‘Loka’ (meaning world/dimension), is also a condition.  When there are differences in the world, we have the right notion that people are different but not better or worse.  But in terms of Viveka or Vichara, when it comes to Reality, there is a better and worse.  We should have the courage to let go of the worse (where there is arrogance, dependence etc).  So the quality that Viveka should trigger is Vairagya, which means to be detached/dispassionate/independent of. Vairagya can be opened up as Vi (without) – Raga (that which is worse).  We have to be detached/dispassionate towards the finite, the conditional, the Avastha, the Loka.  A way to understand Raga is what we think about.  So to practice Vairagya – we should change what we are thinking about, because we are engaged in Vichara (being reflective).  Ideally our minds should already be balanced and focused so that we can be more reflective.  Practical insights on how to live Vairagya: We get attached to that which we feel will bring us joy.  Our Bhagavan is known as Antaryami (inner controller).  So a way to practice Vairagya is to let our mind be offered to Bhagavan.  Bhagavan will engage in the Viveka and Vairagya for us! It is like holding on to one who is ‘all-knowing’ so it becomes easier to let go of anger, fear and attachment.  Antaryami is the one who is inside our AntaHKarana (memory, mind, intellect and ego) and we should feel that! When Bhagavan Narayana taught Bhagavan Brahma the original Bhagavatam, Bhagavan Brahma became dynamic because he knew infinity is real and illusion is unreal, so the right relationship is established. We will live more cheerfully if we act on our Viveka.  If we don’t act on our Viveka, then it means we don’t have Viveka.  In Mandukya Upanishad there is a portion called ‘Alaata Shanti’ (Alaata is the tip of a sparkler) – meaning instead of focusing on that which is an illusion , we should calm down, so we can see that which is infinite.  In our personality, Alaata symbolizes our minds!  This Class: The Upanishad course is flowing through the vision of the Upanishads.  Every mantra that is knowledge based is moving enough, and enough to unlearn and learn.  One of the most advanced Upanishads which is Mandukya Upanishad has only 12 mantras!  Devi Mytreyi is one of the awesome Adhikaris in our Upanishads who is married to Rishi Yaagnavalkya, who is a dynamic personality.  At one point in life, while changing his priorities, he offered to Devi Mytreyi pleasure, possession and position.  She asked him if what he was giving up would give her what he was trying to get (which is peace)!  This shows how she never took any experience or teaching for granted.  Rishi Yaagnavalya was pleased with her and taught her that if she wanted what he wants, then she has to see Atma.  This Upanishad (Brhadaranyaka) is about their dialogue on what is infinite and what is illusion.  These Adhikaris show us not to take for granted our Reality! Another amazing Adhikari is Nachiketa. Nachiketa means one who never collects.  He lived simply so he could engage in high thinking. When his father gives him away to Yama, and he is offered a lot of things by Yama, he says no to all.  The devotion aspect here is that since Nachiketa was offered to Yama, it makes him a Dasa (servant), and so cannot have likes and dislikes.  When given three boons, he asked for his family , second he asked for society and his third gift was he asked for humanity.  He never asked anything for himself!  ‘Lokaan Karmachitan’ – what Karma can

Upanishad Course – Chapter 2 Week 3 Rishi Valmiki originally wished to name his writing Sitayanama but decided to name it Ramayana because term “Rama” means joy.  So the text became a ‘journey to joy’.   In Ramayana, when Devi Sita is in Ashoka vatika, it is her sorrow that expresses as the fire that burns Lanka down.  In Sanskrit, the word for fire is ‘Anala’. Anala means ‘never enough’; a fire is never satiated.  We have to reach a sense of ‘Alam’ meaning ‘enough’, a feeling of enough of sorrow, enough worldliness, enough wasting.  This sense of enough will help us to find Shri Rama and Be ‘Rama’.  This course is designed for those who have reached this sense of ‘enough’. Another word for Upanishad is Vedanta. Veda means science, Anta means inside.  Vedanta is a science that is beyond the sciences we are familiar with.  Unlike the medical science which studies the physical, Vedanta studies the metaphysical and as per Vedanta what is inside of us is ‘Advaita’.  Science of inside here is ‘Advaita Vedanta. What is inside of us is oneness, of inner and outer worlds.  Vishishta Advaita Vedanta, or qualified oneness.  This branch of Vedanta expounds that what is inside of me is a part and all else (creator)is the whole.  Another stream of Vedanta, Dvaita Vedanta which propounds that ‘I am a servant to all else which is a master (creator)’.  All these are various philosophical systems to bring us back home.  We are still trying to tune into this Oneness, Advaita Vedanta.  It is critical therefore to accept and adapt.  Accept that we appreciate and understand Advaita Vedanta and this will lead us to adapt/evolve. In continuation of the explanation of a Shanti Mantra, SEES UP. We should burn this prayer into our lifestyle. 1. May we be safe: Safety of faith such that we don’t lose faith. 2. May we enjoy: Enjoy the struggle.  Struggle is required. 3. May we exert: Ashram means ‘to work more’. 4. May we shine: Be cheerful from being content. 5. May we understand: Understand that the relationship with your Sadguru is unavoidable. Sadguru is needed to guide you. 6. May we be peaceful: Peace should be natural, not forced. The second lesson focuses on ‘Adhikari’, the one who is qualified/eligible, the disciple.  In Bhagavatam, the first skanda focuses on Adhikari.  In Bhagavad Gita, second chapter focuses on Arjuna, the disciple.  The application for us with this focus is to study what we can understand, study the text that you are eligible for.  Since all texts have the same teaching, focusing  on the text we understand will help us internalize it.  The way one gets to know who is eligible for a text is through a ‘Samvada’, dialogue or the types of questions that a seeker asks.  There are six sources from where a seeker asks questions. 1. Highly rajasic personality: Out of Criticism. Goal here is to Criticize the person they are asking. 2. Moderately rajasic personality: Out of Conceit, to show off what they know. 3. Slightly rajasic personality: Out of Curiosity 4. Slightly sattvic personality: Out of Confirmation, confirming what they have been reflecting on 5. Moderately sattvic personality: Out of Compassion. Asking to be able to tune into the answer, so there is sincerity that backs that question. 6. Highly sattvic personality: They don’t ask questions. They know that all their questions will be answered so they don’t have to express. They understand that our guide is our own intellect. An adhikari comes to know the knowledge by epistemology, science of how we know anything. This is called pramana.  The most common pramana is called ‘Pratyaksha pramana’ (prati+aksha= right in front of eyes), experiences brought about by experiences.   Second most common way we get answers is ‘Anumana pramana’, rationale or logic or worldly knowledge.  Third way is ‘Veda pramana’, knowing courtesy of Veda. Veda is the knowledge of how to be happy.  We have studied in the past that to truly accept an idea, it has to be checked off by Anubhuti (experience),  yukti (logic) and Shruti (as said by the wise).  Pratyaksha is same as Anubhuti, Anumana is same as Yukti and Shruti is same as Veda.  The import of these questions is on Veda pramana.  Pratyaksha pramana and Anumana pramanaa areboth  based on us as finite entities.  Our experiences and mind and intellect can only help us know the finite.  Veda is not based on us and is therefore not finite.  Veda is described as words of God (Narayana prana). Adhikari depends less on experience and inference and depends more on scripture.  In mundaka upanishad, there is a verse that describes what makes one a disciple.  One who examines what actions can create.  Such an individual is a Brahmana, he who is dedicated to Brahman.  After having examined, he lets go of the finite results and reflects more on ‘Na asti akritah kritena= That which is finite cannot lead to the infinite’.  This will result in a desire to know and be the Infinite.  Only by approaching the Guru (who is Bramhanishtha and is able to communicate that to the disciple) with samit panih (with completely surrendering the vasanas to Guru for Him to burn them) will he reach the Infinite. Viveka and Vairagya are two qualities of the seeker. Viveka is discriminating between the relative and the absolute.  Adhikari is to intensify the discrimination, hold onto the absolute and let go of relative more freely, to intensify the courage.  In skanda two of Bhagavatam, Lord Brahma is confused and instead of escaping he closes his eyes.  Bhagavan Narayana at this point teaches the original Bhagavatam to Lord Brahma which has 4 shlokas.  Summary of these shlokas: 1. Infinity is real 2. Illusion is unreal 3. Creation is relative 4. Extraction is release: Extraction has to take place in creation. Let go of the relative. In Hamsa gita, Bhagavan Krishna as a swan shares with Uddhava about Alata, sparkler.  Just as a sparkler makes illusory designs, He says we should engage in

Upanishad Course – Chapter 1 Week 1 Seven and half years of Vedanta courses that we have been engaged in together is training in Vichara.  The word vichara comes from the root “Vich” which means “to decipher”/”to filter”.  If one has to filter, then the implication is that there are more than one entity, meaning in Dvaita.  Vichara is only needed in dvaita or duality.  The more trained you are, the more you have come to understand and appreciate differences.  We prioritize our tasks and relationships based on these differences.  In Vedanta, this differentiation is viewed as the difference between the unreal and the real.  The term ‘real’ is treated technically but that which is real should in fact be our reality.  But is it really our reality?  Reality in Sanskrit is called Brahman or Infinity.  Our reality therefore should be Infinity.  The purpose of our Upanishad course is for our reality to be Infinity!  Infinity to be our reality!  All of us are most fortunate to be part of this experience.  If we can all reflect on who we were five years ago and where we are in the present. We are going to be flowing through a Shāstra.  Shāstra is a science and its purpose is clarity.  Clarity brings conviction and confidence.  Shāstra also means scripture and as seekers we should be following the script of the scripture.  The Shāstra that we will be exploring relates to Adhyātma (Adhi= relating/belonging to, Atma= closest).  When we immerse ourselves in this Adhyātma Shāstra, we will find ourselves less dependent on Shastra (weapons) and have less Shatru (enemies).  Our foremost enemy is ourself. This self is the Anātma (not the Atma, but everything else).  We do not know what to do with this enemy and we resort to Shastras like anger, greed, etc. Adhyātma Shāstra is also known as Upanishad.  There are two definitions to Upanishad, one is personal and one is more powerful.  The personal definition of Upanishad is “near below sit” (Sad=sit, ni=below and upa=near).  To explore this Adhyātma Shāstra, one has to have the right feeling/vulnerability/openness/humility to sit near and below a guide/new idea.  There are many classifications of Upanishads but we should not get lost in the intricacies/scholarliness of these classifications.  Every Upanishad has the same subject matter, Atma.  It is an exploration to that which is the closest.  Upanishads differ in the way they teach the same subject.  Our goal is to make this theory into application. In terms of the Atma, no entity can never know this through sheer experience, perception and logic.  This can only happen through guidance. We cannot self teach being Brahman.  Since Atma is closest, we need an authentic and deep sense of guidance to start to tune into this.  This guidance is called The Veda. The trajectory of The Veda is to rediscover who they are. The Veda is revelation of those who have rediscovered Infinity as their reality.  The Atma as revealed in The Vedas is the ends. However, the means to this ends (Atma) is Dharma.  The only two subject matters in The Vedas are Dharma (means) and Atma (ends).  All the studies we were engaged in the last seven and half years was all part of Dharma (means) that is leading us to Atma (ends).  In our Upanishad course, there is not going to be an emphasis on virtue development.  The expectation is that we already have purity of mind, mind that is balanced, focused and reflective.  We are now shifting from preparation to process.  After Antahkarana Shuddhi, Jnana pramāna (authoritative knowledge) is the next step.  This knowledge should feel more real than any news or relationships. To summarize, we are engaged in a science.  At this point, to appreciate the science, one needs to be faithful because this science is about the subject (Atma).  Adhyātma Shāstra is also known as Upanishad.  Upanishad is a feeling of humility.  When our mind is balanced and reflective, naturally humility will follow.  With such humility, I approach The Veda.  The Veda is the revelation about that which I cannot reveal by myself.  The Veda has the ends of our reality being that which is real.  There is a means to the ends and that is Dharma.  Dharma is of two kinds, lower and higher.

Upanishad Course RAWs Hari Om! Here is list of all The Reflection Adventures of the Week for the Upanishad Course.  Please share your reflections, experiences and thoughts via comments below. RAW for Week 28: May 10, 2022Use OM more in your daily communications RAW for Week 27: May 3, 2022 Get an OM tattoo in an implied way by reading the Mandukya Karika to know how precious OM is and so that the value for OM is imprinted in your personality. RAW for Week 26: April 26, 2022Memorize the Kaivalya Upanishad‘s mantra 1.7 RAW for Week 25: April 19, 2022Out of the 24 mantras we have covered so far, read one new mantra before you contemplate everyday. RAW for Week 24: April 12, 2022Write what is the message of each of the 12 chapters that we have completed in sutra form. RAW for Week 23: March 29, 2022Don’t let any article, being, circumstances make you serious. RAW for Week 22: March 22, 2022RAW 1: For a period of your day, dress very uncomfortablyRAW 2: Contemplate everyday. If you already contemplate everyday, do it twice every day. RAW for Week 21: March 15, 2022No RAW RAW for Week 20: March 8, 2022Every time you desire an object and then you get it, document how you felt when you desired it and after you got the object. RAW for Week 19: February 22, 2022Whenever you look at the clock, temporarily change your position. If you are standing up, sit down and if you are sitting down, stand up. RAW for Week 18: February 15, 2022Whenever you don’t feel like doing something, do it immediately without any delay. RAW for Week 17: February 8, 2022Practice likhita japa by writing half a page of “Tat Tvam Asi – Aham Brahmasmi” in the morning and half a page in the evening every day. RAW for Week 16: February 1, 2022For 10 minutes a day, visualize that you have x-ray eyesight so you can see to the core or fundamental of everything. Do this for a total of 1 hour this week RAW for Week 15: January 25, 2022Be more loving this week RAW for Week 14: January 18, 2022Vivekji had shared 9 swarupa lakshanas from Mudakya Upanishad. Choose one of the lakshana, write it out and keep it with you at all times RAW for Week 13: January 11, 2022Register and participate in all the following that applies to you. Please share with your family and friends. Devi Culture: https://lu.ma/deviculture Vanaprastha Samvada Workshop (A Community of Established Adults): https://lu.ma/retirehappy Mentorship Program: https://www.chinmayaniagara.com/communities/mentorship/ Prthvi Sevasanga (A Community serving Mother Earth): https://www.chinmayaniagara.com/communities/earth/ RAM for Winter break 2021Watch and take notes on all episodes of the Manah Shodanam taught by Vivekji on Chinmaya Niagara Youtube Channel RAW for Week 11: December 7, 2021Instead of asking people “how are you?”, think/say “why are you?” RAW for Week 10: November 16, 2021Part 2: Perceive/see the Nataka deepa this entire week RAW for Week 9: November 9, 2021Part 1: Feel that you are a Nataki/Nataka (an actress/ an actor) RAW for Week 8: November 2, 2021At the end of every day right before you are about to sleep visualize that you are having a meeting with Bhagavan Krishna and Bhagavan Krishna is asking you “What kind of bhakta are you?” and you have to tell him what kind of bhakta you are every day for the next 7 days and also explain why. RAW for Week 7: October 26, 2021Practice the Shata Kosha Viveka, start with lifestyles on Wednesday and keep going deeper to Atman by Tuesday RAW for Week 6: October 19, 2021Every article, Being, and circumstance you come across, mentally acknowledge 1 deficiency RAW for Week 5: October 12, 2021Feel as if this is the final week of your life and of All of Creation but not everyone knows this. RAW for Week 4: October 5, 2021Every time you react, think, say and write “Naciketas” RAW for Week 3: September 28, 2021List tamasik (lazy) / rajasik (aggressive) behaviours you no longer engage in RAW for Week 2: September 21, 2021Be confident with sambandha RAW for Week 1: September 14, 2021 Review the Benediction, Gratitude, Guidelines & Instructions, Transliteration and Course Content found in the sample lesson – chapter 1 on the CIF website

Upanishad Course – Chapter 1 (Contd) Week 2 All of us have been exposed to Vedanta, particularly Advaita Vedanta.  We have come across terms like ‘Mitya’, ‘Vrisha’ which means illusion or dream.  Advaita Vedanta teaches that all that we experience is an illusion or dream.  When we think about this theme logically, we will conclude that ‘Advaita Vedanta’ and the ‘Satguru Sishya Parampara’ is also an illusion or dream.  Advaita Vedanta does not deny that.  However, some experiences in our lives keep us in the dream while some experiences wake us up from that dream!  This is why our Shastra and Satguru Sishya Parampara is known as ‘Vedanta Kesari’. Kesari means lion.  When we dream and a dream lion comes and roars at us, we will wake up!  So we are all ‘Bhagya’ to have that lion roaring at us to wake us up!  Recap: Brahman is reality. If we engage in ‘Sva Vichara’ – that is think about reality in our own life, then we will come to understand and appreciate that Brahman is not our reality and we are not feeling infinity right here, right now.  Sensing this hypocrisy and lack of cohesion, what we need is Shastra (science) to encourage clarity on how we can feel infinity as our reality.  While we may be experts at many sciences like finance or cooking or cleaning – we are trying to wake up and know who we are.  This is not an objective science but a subjective science.  So we need a special facilitator and means (or Pramana), which in our culture comes by the term Veda (knowledge).  This is not knowledge of what is outside but knowledge of what is inside.  Rishi Sandeepany was Bhagavan Krishna’s Guru.  Etymology for the word Sandeepany is ‘one who can light up’.  ‘Sam’ means he has already lit himself up and is adept at lighting it up for others.  The symbol for our Sandeepany Ashram is the ‘Prasthana Traya’ (Upanishad, BrahmaSutras and Bhagavad Gita).  The book that is shown open in the Sandeepany symbol is the Upanishad.  The simplification of the Upanishad is the Bhagavad Gita and the summarization of the Upanishad is known as the Vedanta Sutras or Brahma Sutras.  The simple or lighter meaning of the word Upanishad is  – ‘Upa’ means near , ‘ni’ means below and ‘sad/ṣad’ means sit –  ‘come near, be below and sit’.  This simple meaning shows a bhava or feeling by which our reality can change.  This Class: The heavier definition of Upanishad is ‘knowledge’ – knowledge of Brahman or reality.  A deeper/heavier meaning is: ‘Upa’ means near.  ‘Ni’ is ‘Nishchayena Sheelayati’. Nishchaya means commitment and Sheelayati means to practice (committed to practice in the controlled and uncontrolled environment).  ‘Sad’ has three meanings – to destroy, to loosen and to lead.  Nearness refers to learning this knowledge from someone who owns this knowledge and lives this.  Nishchayena Sheelayati means that we are committed to being the same way.  If we do this our Avidya (forgetfulness) will be destroyed.  The only way for us not to experience infinity is if we ignore it or forget it – and this ignoring/forgetting will be destroyed!  And with this comes a loosening of the sense of limits.  We feel limited even when all is perfect externally, and this knowledge of reality will loosen those limits.  The third meaning of ‘Sad’ which is leads – leads us to this reality.  Happiness becomes a reality, infinity is happiness.  The lighter explanation of Upanishad given in the previous class is the feeling one should have and the heavier explanation is that this feeling will facilitate this knowledge.  Adyatma Shastra is the science of that which is the closest.  A popular synonym to Adyatma Shastra and Upanishad is Vedanta.  Veda means knowledge.  Anta means the ends.  The implication is that, after we are tired of objective sciences, we have a thirst for the subjective science – we long for that which is more authentic and deep.  Anta also means inside.  The more pure our personality is, the more intense our pursuit will be of Atma, Brahman, Upanishad and Vedanta.  For those who don’t have a pure personality, they will be ok with Veda and don’t need Vedanta.  The mind has to be ready to experience and internalize Vedanta.  There are three ways that the mind has to be ready, where the first two have to already be checked off – Shuddata (balanced mind) Ekagrata (focused mind) (These two are required to even access the Vedanta.) Sukshmata (reflective mind, which happens with this study) The reflective mind is what makes Vedanta real.  We are engaged in a science, and what is unique about this is, the divinity is in the details.  Our study will flow along the lines of Anubanda Chatushtaya (Anubanda means design, and Anubanda Chatushtaya means framework with four facets).  Adhikari (student or Sadhu). Sadhu means ‘Parakaryam Saadnoti iti Sadhu’ – or one who facilitates/accomplishes others’ work, a noble person dedicated to helping others.  Vishaya (subject). The subject here is knowledge of Brahma Prayojana (purpose). The two fundamental drivers for why we do what we do are ‘Dukha Nivrutti’ (escaping pain) and ‘Sukha praapti’ (embracing peace) Sambanda (connection). The connection here is between Vishaya (subject) and Prayojana (purpose). For objective science we have to know and then act to get what we need. For subjective science, the Sambanda is just knowing. Everything that is created will also be uncreated, this is all in the realm of finitude. Infinity can neither be created nor uncreated. We are not experiencing infinity because we are ignoring it, so the way to experience infinity is by knowing infinity.  Shanti Mantra is chanted at the beginning of the Upanishad.  The implication is that our mind has to be that quiet to be able to internalize the peace that comes with this knowledge.  The Shanti Mantra is: Om saha naavavatu, saha nau bhunaktu, saha veeryamkaravaavahai, tejasvi naavadheetamastu, maa vidvishaavahai,  Om shanti shanti shantihi saha naavavatu – may we be safe. saha nau bhunaktu – may we enjoy saha veeryamkaravaavahai – may we exert tejasvi naavadheetamastu – may we shine maa vidvishaavahai – may we understand shanti shanti shantihi – may we be peaceful The first shanti is chanted louder, because this shanti is for ourself where the noise is loudest.   The second shanti is