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Upanishad Course- Chapter 14 Week 27 Upa means near, ni means with determination and Shad means destruction (to destroy all that you are not). We are the one that is indestructible (Akshara).  For most of us, this feeling that we are indestructible is far.  We know this intellectually but don’t feel it. Our Upanishad course is a form of Upasana (‘to sit near’).  When we sit near someone, we come to see what they can see. In this class, we are doing upasana of Sw. Tejomayananda.  He is the organizer of this course. He in turn offered his upasana to his Guru, Sw. Chinmayananda. Sw. Chinmayananda offered his upasana to his Guru, Sw. Tapovana.  We are in the presence of these great masters and by being near them, we are readying ourselves to be enlightened and to let go what is weighing us down. Our mind should be described as being balanced, focused and reflective.  Those who are successful in upasana, balance and focus is already part of their minds and they are ready to be reflective.  What is stopping us from having such a mind? Our likes and dislikes! This transition to be rid of likes and dislikes happens through Ishta Guru and Ishta Deva.  We are shifting our likes of a vacation, food, etc to liking their nama, rupa and guna. When we get immersed in the nama, rupa and guna of our ishta deva and Guru, we forget about ourselves. Kaivalya Upanishad: 1: 7: The one who is with Devi Uma (Shiva Shakti), the one who is Brahman, the one who is Bhagavan, the one whose guna is wisdom, the one who uses their might for mercy, the one who is unchanging. A muni (mananam sheelavan: one who has completed manana will engage in dhyana) is contemplating on existence, emergence. In their contemplation, they realize that they are existence, awareness, joy. One’s guide or Guru is one whose nature is Sadguna, virtuous. What they guide us to is Bhagavan.  Bhagavan is Saguna and from there one starts to internalize the shastras which lead us to becoming Nirguna.  This understanding that Guru, Bhagavan and shastras lead us to become Nirguna is Upasana.  The way we can become ready for Upasana in the first place is through Karma Yoga, selflessness. Lesson 14: Nirguna means one without qualities, so there can be no representation of nirguna/infinity.  Nirguna plus maya equals saguna. Since it is nearly impossible for us to jump to nirguna, our shastra have given us a game plan.  We have to start with Sattva guna because it is closest to nirguna and is most like it.  From there, that will evolve to Atita guna (beyond qualities).  Navaratri represents the evolution of gunas to culminate in Vijaya where we feel Atma Rama.  Rama is not historical personality but joy in this context. This lesson is specifically about Om Dhyana.  We are referencing Mundaka Upanishad 2: 2: 4: Om is made up of four characters, A, U, M (three matras/sound) and the last one is Amatra or silence (silence is immeasurable).  Pranava (Prakarshena=special nooyate= worship stuyate= whom is to be worshipped anena=instrument iti pranava) meaning Om is a special way to worship the Infinity.  Om is a saguna way to worship the nirguna. Arrow is the jeeva that is being shot but it has to be sharpened/vigilant/careful for it to hit the mark.  This can be achieved by Sadhana (discussed in the previous chapters). Infinity and individuality are antonyms.  When the ego is engaged in Sadhana, one of the final means it uses is Om.  With Om, it propels itself to the spirit, Individuality to Infinity.  With no distraction, the mark should be hit and when the mark is hit, the arrow becomes one with the mark.  If the arrow was sharp, it hits the target and becomes one with it.  Similarly, the ego is purified with Sadhana and is directed towards the spirit, it becomes one with the spirit. Bhaja (from Bhaja Govindam) means to worship but the final meaning of Bhaja is ‘Being’, whatever we are worshipping, we become that.  Om is a sound symbol and this sound should lead us to silence.  Om is a Mahavakya and we should treat Om in a very precious way.

Upanishad Course – Chapter 13 (Contd) Week 26 A lot of the teachings of Srimad Bhagavatam are about how one can be with Bhagavan Krishna despite Him not having a name and form, and this is crystallized in the Navayogi Upadesha (dialogue between great seeker and great teachers). Some questions that are asked are: What is Maya? Answer is ‘Creation’. What is Taranti (how to cross over Maya, and become free of Maya) – Answer is ‘Guide’. One who has already crossed over Maya is the one that can guide us. What is Narayana? Answer is ‘Spirit’.  What is Shuddha (what is the way to purify oneself so that one can feel their Spirit)? Answer is ‘Scripture’ (The Veda). Our Upanishad course is very much about learning the scripture.  Evolution of that is to love the scripture, and the evolution of that is to live the scripture.  We follow the guide who is offering us guidance to God.  Recap: Lesson 13 is about AntaHkarana sadhana, specifically on contemplation (Samadhi).  The sense of doership is hurting us right now (Ahankara).  The more doership we have, the more we feel like we can do whatever we want in a negative way !  When we follow the scripture, this following is also a doing, but this doing is leading to dissolving doership.  So it is a special doing, where one does not feel they are the doer!  This is what Samadhi is. ‘Sam’ means well,  ‘aa’ means towards, ‘Dhi’ means ‘dhadati’ which is to place.  In a general sense, this is our lifestlye, ‘we are well towards placed to our scripture’.  This leads us to our ego being ‘well and towards placed in the spirit’. But if our lifestyle is not like that, there is no way our focused Sadhana will be like that.  Kaivalya Upanishad 1st khanda, 5th mantra: Vivikta deshe – to contemplate, be in a place of solitude Sukhaasana staH – have your own seat that is firm and comfortable Shuchi – the space, seat and all the materials should be clean, simple, inspiring.  Sama griva shiraH shariraH – head, neck and back should be aligned.  The more healthy we are, the more firm and comfortable our posture will be.  Ati ashrama staH – one has a feeling that they are no one (no name, no form)  Sakala indriyani nirudhya – all of our senses are disengaged and we are not using them to try to find joy.  Bhaktya sva gurum pranamya – one’s sentiment should be ‘i want to be like my guide/God’ We should surrender our sense of individuality, surrender what we are not – that is Samadhi.  The 5 S’s are Space, seat, senses, sentiment, surrender This class:  Hrt Pundarikam – to feel that one’s heart is a lotus. Lotus is an icon for freedom.  Bhagavan Narayana with His fourth hand gives Moksha. Lotus grows in muck but is always free from that muck. Virajam – to be free of rajas. Rajas also means dust.  It is to be free of Vikshepa (to project).  In our relationships we project judgments, expectations and so on.  Vishudda – to be free of tamas (darkness). It is to be free of Vasanas.  Vichintya madhye – you are contemplating on yourself (center). By doing so there will be clarity (vishadam)  Vishokam – there will be clarity that ‘you are joy’  The contemplation will be so natural that we will tune in to our nature.  This is simple yet difficult because of our Vasanas.  Our Vasanas make us extrovert, then is Vikshepa (we deflect).  We invest in so much that is objective and we forget the subject.  When we feel this journey is so difficult, in order to continue with the journey , one should engage in Upasana.  Upasana means to ‘sit near’ your Ishta Guru and Ishta Bhagavan. Ishta Guru and Ishta Bhagavan help us focus on their nama, their rupa and their guna to be in their dhama.  Without an Ishta Guru and Ishta Bhagavan, one cannot make antaHkarana sadhana simple.  If it is not simple, it will not be practiced! This is brought out beautifully in the 7th mantra:  Kaivalya Upanishad Mantra 1.7: Uma sahaaya – the one who is beside Uma. Bhagavan Shiva is with creation Sri Ramana has explained why her name is ‘Uma’. Parvati’s mother sees her daughter engage in intense sadhana to be with Bhagavan Shiva, and she feels the pain and says “ooo” and “ma” (stop) , and hence the name ‘Uma’.  Parameshwara – Ishwara is Bhagavan, what is higher than Bhagavan is Brahman , so Parameshwara means His nature is Brahman.  Prabhum – means creator. He is with creation and He is the creator Trilochanam – one with three eyes. Bhagavan Shiva’s lower two eyes are symbolized by Nyaya (justice) and Karuna (compassion).  His higher eye is Jnana. He knows exactly how much justice and compassion to exact/implement upon creation. So we should just be at Bhagavan Shiva’s feet and let Him decide. We should learn to accept.  For a seeker, without justice there will not be discipline.  In Bhagavatam, as soon as Raja Parikshit took his crown off (in which Kali was living),he prayed for Bhagavan to punish him (for nyaya) and immediately after that the young boy who cursed him came to let him know of his curse that Parikshit will die in 7 days.  Raja Parikshit then started to cry not out of sorrow but out of gratitude that Bhagavan corrected him right away.  Neelakanta – Bhagvan Shiva’s skin is white like the moon,snow and jasmine. The poison caused His neck to be blue.  Bhagavan Shiva did not swallow the poison because if He swallowed it, the poison would go to His heart and Bhagavan Narayana lives there!  He did not spit it out because Nara lives there, which is us!  Creator inside and creation outside, so He just kept the poison.  His blue neck is also a beautiful symbol of how though He is mighty, He is also merciful.  Prashantam – this is symbolic for unchanging. Change shakes us. Prashantam means one who is never shaken.  We should contemplate on this!

Upanishad Course- Chapter 13 Week 25 Selfishness is scary. Our Upanishad course is an experience to accept that selfishness is the source of fear in our lives.  When we accept this, we will work to grow out of this.  If we fail to accept it, then selfishness and fear become normalized.  Chapters 1 and 2 of Bhagavad Gita address fear and how selfishness is the cause of this fear.  Chapter 3 teaches us to be selfless. Our Upanishad teaches us ‘Tat Tvam Asi’: Individuality is Infinity.  We, as seekers acknowledge, this message of the Upanishads but do not appreciate it.  Appreciating comes through Manana and Nidhidhyasana in addition to Shravana. 3: 6:1 from Taittreya Upanishad shares what we need to think about.  Know what is Infinite is joy, it is from joy that beings emerge. If we have emerged from joy, then that is our nature. It is joy by which beings exist. It is joy into which beings will end. We will do forever until we experience joy.  This extraordinary knowledge has been received from the dialogue between rishi Varuna to rishi Bhrigu.  This is to be felt as the closest to one’s being.  Only the one who knows this, knows that joy is the function and he has studied the Upanishad. When Bhagavati Sita is being carried in the palanquin from Lanka.  She comes out of it and everyone sees her brilliance and shortly after that devi Sita has to undergo Agni pariksha.  She is able to endure this with ease. Similarly, the only way to not be burnt by the ego is to identify with Rama.  Bhagavati Sita had maintained her identity with Rama at all times.  This is what our Shrvana, Manana and NIdhidhyasana should be like. We have only one priority…Rama! This is mumukshutva. In our culture, fire is used for purificaition.  Our life styles should be Agni oriented (purification). Contemplating this, in the fire, we will become rishi Prahlad.  The fire will burn the ego. Devi Sarada shares that if we have completed Shravana, we will naturally engage in Manana and then subsequently in Nidhidhyasana.  But if our life styles are pure, that will lead to a natural flow of Shravana, Manana and Nidhidhyasana and finally Moksha. Lesson 13: Antaha karana Sadhana is continued. Sometimes contemplation is defined as ‘Samadhi’ (well-fully-placed).  The ‘dhi’ (antahkarana) is well fully placed. When our antahkarana is well and fully placed in the Atma, it is called nirvikalpa samadhi. This is enlightenment.  Once we have this experience, we can never undo it. This stage of effortless samadhi can only be possible through effort or savikalpa samadhi.  Contemplation with effort evolves into meditation which is without effort. Sw. Chinmayanda stated to a seeker that meditation should be 24/7.  Meditation is awareness and is not an action. Sw. Tejomayanada has shared that contemplation is withdrawing (Tapa or withdrawing from na-iti) and directing (towards Iti).  This is further elaborated in Kaivalya Upanishad. 1:5 of Kaivalya Upanishad shares: Vivekta dese: solitary space Sukha sana staha: sit in a firm comfortable way Space should be suchi: clean, simple and inspiring Sarirah sirah and griva: Body, head and neck should be balanced Ati asrama staha: non identifying with anything Sakala indriyani: all senses are disengaged Nirudhya bhaktya sva gurum pranmya To contemplate, 5 ‘s’ have to be set up: Space: Home should have a space to practice contemplation, at the same time and same wavelength Seat: Your seat should be firm and comfortable. Sanctum: Alter should be clean, simple, inspiring. Minimum should be an icon of Bhagavan and Sadguru. Their feet should be aligned with our eyes. Senses: When seated on the seat, the body should not feel any pressure, clothing should be loose. Hands should be comfortably placed. In Ashtanga yoga, before you get into dhyana we have to practice asana. Just watch your breath. Sentiment: Our mind gets pulled out, we have to train the mind to be balanced such that it does not go at every single attraction outside. Focused mind: This comes from inside, thinking and analyzing all our actions. One challenge that everyone will experience in the beginning of contemplation is sleeping. In order to overcome this, we should sleep more and not be sleep deprived. When we contemplate, we have to forget our name, form, qualities. Surrender: The ego surrenders itself. We need to do what needs to be done to be full of faith!

Upanishad Course – Chapter 12 (Contd) Week 24 Our Upanishad course is guiding us for us to be disproven in the most important way – because right now we feel it is not possible for us to be joyous independently, and for our nature to be joy when our body is so tired and mind is so loud!  But our course is guidance in us disproving ourselves! So we should approach this course with that faith.  A fine way to nurture faith is to remember our growth and successes. Recap: Lesson 12 focuses on antaHkarana sadhana (means for the inner doer – memory mind intellect ego). If we just focus on the mind-intellect-ego, the means is Shravana for the mind, Manana for the intellect and Nidhidhyasana for the ego.  This is antaHkarana sadhana. For those who are most pure, they already have antaHkarana shuddha, that is, their mind-intellect-ego is pure.  They don’t need Nidhidhyasana nor Manana, all they need is Shravana. They are transformed just with listening. Our experience verifies this too – For one who is very pure in terms of their health, they only need to hear that smoking causes cancer and they will not smoke.  For those who are less clear about their health, they will have to reflect on it more. Sri Nisargadatta was illiterate and was one who rolled hand-made cigarettes. His Guru said he was not the body and that he was Brahman.  He was so pure and that’s all he needed; he went from Nisargadatta to Nisargadatta Maharaja (king of kings).  For the most pure, only Shravana is needed. That is why our Veda is also called Shruthi.  For those who need more support, Manana and Nidhidhyasana is also needed.  Manana and Nidhidhyasana is a methodology to close the gap between ‘what I know’ and ‘what I feel’.  I know I am Brahman but I don’t feel I am Brahman.  Through reflection and contemplation that gap is closed. Vairagya is a technique to let go of what we are not and Abhyasa is a technique to hold on to what you are. (Loosening the grip on the lower and tightening the grip on the higher, so that there is less gap). This is emphasized in Taittreya Upanishad 3.1.2. Tam ha uvacha: Rishi Varuna said to Rishi Bhrigu Yatah vay Imani bhutani jayante: that from which all beings emerge Yena jatani jeevanti: that by which all beings exist Yat prayanti avi sam vishanti: that into which all beings end Tat vijignasa svat: That you should engage in Manana and Nidhidhyasana in  The second valli has already shared Shravana (Satyam Jnanam Anantam Brahma – infinity is existence awareness joy).  But the shishya is not transformed, so more is shared but the emphasis now is to reflect on this and contemplate on this. Tat Brahma iti: What is that from which beings emerge, exist and end – that is infinity.  Sah tapah atapyata: Rishi Bhrigu did engage in this reflection and contemplation Sa tapaH taptva: and having done so he came back.  Through his reflection and contemplation, his analysis led him to feel that food (anna) is Brahma, because from food all beings emerge, exist and end.  But Rishi Varuna guides him and pushes him more.  This Class: ‘Anna’ here symbolizes the body. Prana is deeper than the body, so Rishi Bhrigu thinks from Prana beings emerge, exist and end.  His Guru guides him more, so next he says it is the Mana (mind), then he says Vijnana (intellect).  Pancha Kosha viveka is shared again and again for us to reflect to close this gap. Only if we accept that there is a gap, will we close that gap.  At the end of chapter 5 in Bhagavad Gita, Bhagavan Krishna tells Prince Arjuna to engage in tapa (to withdraw) and yajna (to direct).  This is what contemplation means as a verb. We withdraw from anna,prana,mana,vijnana and direct that identity deeper.  Rishi Bhrigu continuing with the analysis thinks that the AnandamayaKosha (ego) is the presence from which all beings emerge,exist and end.  In Vedanta in Bhagavata, Raja Nimi asks 9 amazing questions to 9 amazing teachers. The third question is ‘What is Maya’.  The first and second questions were ‘What is the greatest good’ and ‘What are the signs of those who are the greatest’.  So the third question is startling because all of a sudden he brings up Maya.  The reason this question is asked is because Raja Nimi knows that Maya belongs to Bhagavan. So this question is asked only because it relates to Bhagavan. In the answer, a definition of Maya is , it is the ‘creative power’. This creative power is not independent and it belongs to the creator.  That facet of creation that leads one to the creator is Vidya Maya.  Avidya Maya is that which takes one away from the creator.  Rishi Bhrigu is now tuned into the AnandamayaKosha or the Vidya Maya. This is bringing him closer to Bhagavan/Atma.  In the Ramayana, when Devi Sita leaves Lanka, she has to engage in Agni pariksha.  When she goes into that Agni, there is no burning that happens because her mind-intellect-ego is completely identified with that which is beyond burning.  That is the spirit or Rama in this context, which is Ananda. So Agni pariksha for a vedantic student is where all is burnt away, by a flame which only Sri Lakshmana can ignite for the ego to be burned away.  Taittreya Upanishad 3.1.6: Rishi Bhrigu has completed Shravana, Manana, Nidhidhyasana. Anando brahmeti vyajanat – i know that joy (Anandna) is infinite (not anna, prana, mana, vijnana or Anandamaya) Anandaat hi eva khalu emani bhutani jayante – it is from joy alone that beings emerge. We are born with the nature of joy. Anandena jatani jivanti – it is by joy that we live. All that we do, we do for joy.  Anandam prayanti abhishan vishanti iti – all beings end in joy. They find aste or rest. Saa esha bhargavi varuni vidya – this is the knowledge which is shared between Rishi Varuna and Rishi Bhrigu.  Parame vyoman pratishthita –

Upanishad Course- Chapter 12 Week 23 Our Upanishads teach: “Dvitiyat vay bhayam bhavati”, From duality indeed fear is born.  Where there is duality, there will be fear.  Our Upanishads can be described as Brahmavidya, remembering of Brahman. Infinity/Brahman is!  We all know of Brahman, we don’t know Brahman and the proof of that is the sense of fear we experience.  Brahman means bigness that includes all. Our Upanishad course is to remove the word “of” and turn “know of Brahman” to “know Brahman”.  This is same as thinking “I know of happiness” vs “I know happiness”! They are both completely different.  Knowing Brahman is equivalent to being Brahman and the utility of this is we become fearless.  We do not know the Upanishad until we rediscover Brahman.  We have to approach this experience with this kind of rigor. The lesson 11 is on pancha kosa viveka. These kosas are introduced as Guha, a cave.  Most of the time, what is in the cave is more important than the cave itself.  We are trying to know the contents of the cave. Another way to think about this is the term “vyatireka”, to disidentify from all that you can remove.  Pancha kosa viveka has many synonyms, the coverings (guha), vyatireka (denial).  All this will only be facilitated by Atma vidya. You wouldn’t enter a cave if we didn’t know there was something important in it.  If we didn’t know Atma (even theoretically), then we will never disidentify and deny any of the coverings.  This is a critical point that separates Vedic dhyana (contemplation founded on Veda) and other forms of contemplation (relaxation, absorption, etc).  If there is no Atma vidya, we cannot practice Vedic dhyana.  The mantra we focused on to facilitate the pancha kosa viveka was from Kaialya Upanishad (1: 2): To Him this was said by Bhagavan Brahma. One can be Brahman through faith, devotion that facilitates contemplation. Dhyana Yoga shared in Kaivalya Upanishad can be explored thus: Sixth sheath: The untrained lifestyle ignores (the source of joy).  We train our lifestyle by appreciating what you have/who you are. That will lead to our lifestyle being pure. Fifth sheath: The untrained body interacts with others. We train our body by relaxing.  That will lead to our body being calm (dama) Fourth sheath: The untrained breath inputs (eating, drinking, etc).  We train our breath by enjoying breathing. The trained breath will be natural. Third sheath: The untrained mind interprets (by applying labels of likes and dislikes).  We train the mind by chanting. The trained mind becomes quiet. Second sheath: The untrained intellect instructs (doer expressing as desires).  We train the intellect through enquiry. The trained intellect is still.  This gets clear when Bhagavan Krishna starts explaining the shtitha pragnya lakshana (Chapter 2 of Shrimad Bhagavad Gita).  He instructs Arjuna that when the intellect is still then you will start to feel this, following which Arjuna asks what that feeling would be. First sheath: The untrained ego identifies. We train the ego be observing. The trained ego will be silent. Our lifestyle is an experience and the next four sheaths are equipment. Equipment create experiences.  The ego is an entity on its own, incomparable, Anirvachaniya.  It identifies with the equipment to create joy.   Ego therefore is also known as Anadamaya kosa.  It is always trying to do something related to Ananada and the more we observe this, we will realize that it is all unreal/mithya.  The thing in the center is life. From living to life is to go from the sheaths to the center. Life= Brahman, Atman, Sat Chit Ananda.  Life is simply Being! In Being, there is no movement, or change or any effort. Being is philosophically not a verb.  To Be, we have to do nothing. As soon as we do something, that is Becoming. Lesson 12: The focus of this lesson is Antah Karana Sadhana. We do not live in the outer world, we live in our inner world because all our experiences arise from what is inside of us, not the objects in the outer world.  Our inner world is made up of the Antah (inner)  Karana (doer) and the antah karana is made up of four parts. From least powerful (memory) to most powerful (mind).  More powerful is the intellect that can decide for the mind. The most powerful which is not an equipment is the ego.  The ego identifies with all of these. Since we live in the Antah Karana, we need to work on it so that it becomes more aligned with joy.  There are three Sadhanas that we can engage in: Shravana (of the Shruti, Veda and Vedanta), if you need it next Sadhana would be Manana (facilitated by Yukti, rational way of thinking) and the next Sadhana if you need it would be nidhishyasana (Dhyana, to be facilitated by Anubhuti or experience).  These three should be aligned so that it can be easily internalized. Shruti: Purpose of Shravana is that we feel what Vedanta is teaching is Brahma Atma aikya (Tat Tvam Asi).  If there is no clarity after listening, then more active listening is needed.  Why do we not feel this message that we have heard several times? Why don’t we transform? Mantra for this week is from Taittreya Upanishad (3: 1: 2): Tam ha uvacha: To him was said Yatah vay Imani bhutani jayante: that from which all beings are born Yena jatani jeevanti: that by which all beings exist Yat prayanti avi sam vishanti: that into which all beings end/merge Tat vijignasa svat: you should thrive to know that Tat Brahma iti: that is infinite Sah tapah atapyata: Then rishi Bhrigu went to do tapa and then came back to Deva Varuna Student is Rishi Bhrigu and the teacher is Deva Varuna. The student is asking the teacher how he can experience Brahman.  The second valli of Taittreya Upanishad is called Brahmananda. The second valli of this Upanishad is about shravana and the third valli is about manana.  This is why Deva Varuna is teaching the student such that the student has to reflect on what he has

Upanishad Course – Chapter 11 (Contd) Week 22 In Bhagavad Gita, when Bhagavan Krishna is describing to Prince Arjuna about one who is content, He shares an apt visualization and says : “Nisha Sarva” – when all who are ordinary are sleeping, as they feel it is night time, “Jagarti Samyami” – for one who is extra-ordinary and directed, they are awake and they feel it is morning.  When we apply this to the Upanishad course – an ordinary seeker cannot see any practicality to the Upanishad,it is like night time, and they are sleeping.  For an extra-ordinary seeker, the practicality of Upanishad is like morning as they are awake and see this clearly.  The practicality of the Upanishad is not how to live in the world, rather it is how to live beyond the world.  Shreya is that which is long lasting (in terms of time) and has deep impact (in terms of matter and what is important).  When we apply this to the world – the world does not last long or has a deep impact, that is, it cannot make us joyous.  So Shreya is not living in the world but beyond the world. One has to be tough to live the Upanishad.  The Upanishad is teaching us not to depend on the world, but to depend on that which is beyond the world.  This is aligned to Lesson 11 which is on Pancha Kosha Viveka.  Recap: We live in the Koshas (sheaths). Another term for Kosha is Guha (cave). We live in the cave of the mind,breath, body and so on.  We all want to live without limits and not with limits in a cave!   To live in the sheath means we give more importance to the sheath than that which it is covering.  This is Viparita Bhavana (inverted/perverted identification).  This can only be corrected with Dhyana. So Pancha Kosha Viveka is synonymous with Pancha Kosha Dhyana.  In a relative sense, we have six coverings and not five.  We live at the level of entities (articles, beings, circumstances).  This is our sixth sheath in a relative sense, while the Upanishad describes five sheaths.  The sixth sheath is our lifestyle or Acharamayakosha.  The ordinary seeker’s lifestyle is instinctive.  The majority of what they do is because they feel they are ‘supposed’ to be doing that.  So the Dhyana that needs to be applied to the sixth sheath is to ‘appreciate’. When one practices appreciation in reference to their lifestyle, it goes from being instinctive to being oriented towards purification.  When this sixth sheath is disidentified from, we can address the remaining five sheaths (mentioned in the Taittreya Upanishad). Taittreya Upanishad 2: 4: 1: YataH vAchaH nivartante aprApya manasA sah – Words come back along with the mind unable to reach ‘it’  Anandam BrahmanaH vidvAn na bhibheti kadAchan iti (where ‘it’ is the joy of Brahman or infinity, and one who know this and feels this has no fear since they have nothing to gain and nothing to lose) Tasya eshaH eva sharira Atma yaH purvasya (the Atma of the outer sheath is the mind, deeper than the breath sheath is the mind sheath) In this verse it is shared that none of the sheaths can be equivalent to that which is within the sheath which is Brahman.  So we have to keep on letting go of these sheaths.  Implication: Our fifth sheath is the body which we heavily identify with.  In general, the more healthy our body is, the less we identify with it.  In contemplation, we should relax the body.  Our fourth sheath is the breath. This is in reference to our physiological functions such as digestion, circulation etc.  To go deeper, in general be healthy and simple. In contemplation, enjoy breathing. Our third sheath is the mind (Manomayakosha). Manute anena iti manaH – that by which we think is called the mind.  The implication of this definition is that the mind is an instrument. The body, breath, mind and intellect are all equipments. The equipments interact with entities. In the Upanishad there is a saying – ‘that which is beyond the sheaths is the mind of the mind’.  The second sheath is the intellect(Vijnanamayakosha).  The untrained intellect is one that instructs. This is why the sense of ‘Karta’ (i am the doer) lives in the intellect.  Mind is the ‘Karana’ and the Karana uses the body for ‘Karma’. To contemplate, in general , for the mind the means is Dharma.  The more responsible we are the less our mind will interpret and have likes and dislikes.  Specifically in contemplation, we should chant with the mind. In terms of the intellect, generally we should have a purpose/ideal.  In contemplation, we should inquire with the intellect. Sri krishna shares in the Bhagavad Gita that we are not the Karta but we are ‘Nimitta’ (we are the instrument).  Panchakosha Viveka in Lesson 11 is to know all of our coverings, identify with them and then disidentify from them.  This Class: Our first sheath is the ego (this is not an equipment). The ego has four equipments which engage in three entities.  The ego begins with the sense of separation. So it is called Anandamaya (filled with).  Once there is separation, it identifies with the equipments to create joy through articles, beings and circumstances.  When the equipments engage in these entities, we say ‘i am joyous’. This is conditional because there is a reason for my joy.  Ego is therefor called Anandamaya (filled with joy). The sense of ‘i am joyous’ is a vritti (thought).  Our AntaHkarana (memory, mind, intellect, ego) expresses as thoughts. The vrittis become more specific where there is a sense of ‘Priya’.  Priya is when we desire entities and it is close to us.  For example, it is like seeing the cake in the bakery section of a grocery store when we are hungry. Here we feel Priya.  A deeper vritti is when we have that cake in our hand and ready to eat – it is ‘Moda’ and when we eat it, it is called ‘Pramoda’.  When the reason for ‘i am joyous’ goes away, there is Duhkha. So ‘i am joyous’ is not enough for an Upanishad student!  There are two ways to

Upanishad Course – Chapter 11 Week 21 The class started with a contemplation session during which we heard a story, a story that detailed our biography.  A story about how one man mocks another man lazying around. When prompted to get up and do something that will make him rich and prosperous, the second man tells the first one that if the whole purpose of doing something is to make enough money so we can laze around, isn’t what he was doing now (not doing anything) the same? One of the preparations for doing Dhyana is to be grateful.  Being grateful makes us feel that we are working so hard to feel quiet, still and silent. Being grateful becomes more important in times of uncertainty.  This is a course on how to destroy the instinctive way of living.  In this context, destroy means to disidentify from all that is making us feel that we can create joy. Disidentification is not an outer journey, it is an inner journey/practice.  In our course, we have given a lot of focus to what is it that conditions us.  The large conditionings are known as Desha (space), Kala (time), Vastu (matter).  This conditioning affects all including how knowledge is facilitate for us.  In lesson 10, Sw. Tejomayananda ji described ‘Paroksha jnana’ (another’s knowledge).  Generally speaking, it can be described as ‘That’. ‘Pratyaksha jnana’ is still my own knowing but it is still using an equipment (eyes, mind, etc).  Generally speaking, it can be described as ‘This’. That and This only exist when there is conditioning.  So the question arises, how can all this knowing help us feel unconditioning? It cannot! Pujya Guruji shared the funny yet forceful story of the tenth man.  The person was counting only others, not himself. We need to stop counting others! Only then will we go from ‘That’ to ‘This’ to ‘I’.  The application of counting others means to stop depending on and desiring others.  Others can here refer to objects and not just people.  When we stop counting others, we go from Paroksha to Pratyaksha to Aparoksha. My knowledge of me: Aham Brahmasmi. The verse that states the importance of Aparoksha jnana is from Chandogya Upanishad. 7:23:1: That which is infinite is joy!  There is no joy in that which is small (limited).  Infinity if joy, joy is Infinity. Indeed, you should long to know that which is Inifnite! Rishi Narada responds: “O great one! I need to know the Inifinite!” We can relate to this teaching by thinking as follows: Entities (articles, beings, circumstances) are the farthest most, closer than that are experiences like neutrality, likes and dislikes and closer than that are equipment (body, mind, intellect), closer than that is the ego.  All these are Alpa (limited, small). Further you go from the ego, smaller they become.  There is no Alpa (smallness) in Bhuma (bigness) just like there is no darkness in lightness.  So if there is any sensation of ego, sensations, experiences, entities, they are all just an appearance.  An appearance cannot effect Bhuma or Sukha (joy). An appearance cannot effect real change.  We should therefore not be affected by it.  When others are counting articles, beings and circumstances, we should not be affected by it.  When the mind is going through likes, neutrality and dislikes, we should not be affected by it.  When we are honest about desires, we should know that all the objects of our desires are uncertain and even when we have gotten it, it is uncertain.  Living with constant uncertainty leads to frustration and fear.  The only solution to this is ‘Know I’. Aparoksha jnana is all we need because the nature of ‘I’ is Bhuma, Sukha and we all already have it. Review of lessons: Lesson 1: Introduction- emphasis was on Upanishad (upa=near, ni= determined, sad=existence). Lesson 2: Adhikari- Us, the student, one who is solid with Viveka and Vairagya. Lesson 3: Adhikari- Us, the student, one who is solid with Sampatti and Mumukshutva Lesson 4: Vichara- one with the above qualities starts to reflect on that which is deeper than the gunas, vichara on jeeva and jagat. Lesson 5: Atma vichara- Such reflection is following the path of Shreya.  The path of rightness is hard initially but easy finally. This is an investment and requires being visionary Lesson 6: Also a lesson on Atmavichara and focuses on the reason behind why we don’t feel who we are- Avidya. We have forgotten who we are and are trying to figure this out Lesson 7: Brahma vichara- Two techniques given on how to reflect on the Infinite- svarupa lakshana (nature of Inifnity) Lesson 8: Continuation of Brahmavichara by tatastha lakshana (indirect way to know the Infinite). If there is creation, its source is Infinity Lesson 9: Brahma atma aikya- you and all that you have engaged in is all existence. Chandogya Upanishad: Tat Tvam Asi, Kaivalya Upanishad: Tat Tvam Eva, Tvam Eva Tat Lesson 10: Also on Brahma Atma Aikya. Shift from existence to awareness.  We used references from Taittreya Upanishad on jnana and Chandogya Upanisha on joy. Lesson 11: The best students of Advaita Vedanta are the ones who are most prepared.  In the sacred sense, the best students are the ones who are most pure. The best students know their nature through Sravana.  The next best students need Manana in addition to Sravana because they still have a sense of asambhavana (doubt about how Tat and Tvam can be Asi) and this lesson provides more details on Tat and Tvam.  Details remove doubts. We have already studied how we are not the three bodies (gross, subtle and causal bodies) that go through the three avasthas (states of waking, dreaming and deep sleep).  This lesson now gives additional details on the koshas. The term ‘nihita guhayam’. Nihita means ‘exists’ and ‘guhayam’ means a cave. Nihita Guhayam= exists in a cave.  Practically, we can think of nihita as being centered and guha would mean coverings.  Our center, Atma is

Upanishad Course – Chapter 10 (Contd) Week 20 Our Upanishad course is about ‘Sad’ which means to destroy all that we are NOT.  Whenever there is a destruction of that which is close to us, we need help.  In the Shastra called ‘Sivananda Lahari’ by Acharya Sankara, the second line of verse 20 (He speaks to Bhagavan Shiva): Kapalin Bhikshu – you go for food and funds and the vessel you use is a skull Me Hridyaya Kapim Atyanta Capalam – my heart, my mind is like a monkey – the implication is ‘you have brought me with you as you are going for Bhiksha because i am entertaining like a monkey entertains, i am this distracted wild being’  Dridam Bhaktyaa Baddhva Shiva – With a deep devotion please bind me Bhavat Adheenam Kuru Vibho – you are the controller, i am helpless and have no courage, you help me! I this line Acharya Sankara is sharing that He is not strong and courageous enough to let go.  So He asks Bhagavan Shiva to hold Him so that letting go will become natural.  Students of the Upanishad should think beyond aging and dying gracefully, they should think about ‘destroying’ gracefully, to ‘un-know’ all that is finite.  Recap: Lesson 10 is about Brahma Atma Aikya. A seeker is to seek not for utility rather for this is the Truth!  As long as we seek for utility, that utility is always in the realm of finitude (more pleasure, position, possession).  This means one is seeking for Siddhi. What one should be seeking for is Peace or Satya.  We should reflect on why we are seeking – is it ‘for’ something or is it because it is the right thing to do.  For those seeking the Truth, Upanishad teaches us that this Satya is ‘Guha’ (hidden or is described as ‘in the cave of one’s heart’).  This is a message of hope – if it is hidden then the implication is that it is there! In our culture Svadhyaya is most important – seeking in oneself for that which is hidden in this heart!  We do a lot of Adyaya towards the world like knowing about the Coronavirus etc.  But if that Adhyaya is taking us away from Svadhyaya then it is an exercise in Aviveka. You are born to find yourself! Any other side thoughts are all Aviveka.  In Sanskrit the word for heart is ‘Hrt’ – the heart is felt as ‘I know’.  We have never experienced any feeling which is not based on ‘I know’. The ‘I’ is existence, the ‘know’ is awareness.  The unfortunate part of the the way we live is that ‘Hrt’ becomes ‘Hrt ayam’ (or Hrdayam). Ayam mean ‘this’.  So it becomes ‘I know this’. We take the ‘I know’ for granted and focus on ‘Ayam’.  In Lesson 9, in the Mantra from Kaivalya Upanishad, the teaching was ‘All is Sat’ – all outside of you Brahma is Sat and all inside of you Atma is Sat.  Sat is existence. What we are used to is that – existence is probably inert.  This is why in Lesson 10 , Pujya Swami Tejomayananda leads us through a mantra in Taittiriya Upanishad which highlights ‘All outside of you – Brahman , all inside of you – Atman is Chit or awareness’   Taittiriya Upanishad Mantra 2.1.1: ‘The one who knows Brahman, they find this as themselves’ This is described as ‘Satyam’ (which we have already studied), Jnanam – knowledge, Anantam -infinite, this is the nature of Brahman.  Jnanam is knowledge – but we know because of Chit or awareness.  Shifting to the Atman – one who knows in the cave that is close to them, this divine space , which means for one to be inward looking to who they are , they have tasted all of their desires being achieved. This means they become desireless.  Pujya Swami Chinmayananda calls desires fulfilled/desires entertained  as the happiness equation.  Here if the desires entertained is zero, then anything divided by zero is Anirvachaniya (inexplicable).  This is because one knows they are Brahman (infinite).  The main point is ‘All is existence, all is awareness’ – which means existence is awareness and awareness is existence. Bharanatvaat – that which supports all is Brahman (existence , awareness)  Hrt – i know – is the support of every experience we have ever had Brhattamatvaat – Brahman is that which is bigness. There is no exclusivity, no excuses.  Existence, awareness is the foundation. All that is ‘exist-ing’ (function not the foundation) , all that is ‘aware-ing’ (function not the foundation) is an appearance, which is never stable or balanced.  An appearance is that which is ineffective to give us what we need. So living for an appearance is ineffective.  So we should not be affected by that appearance.  This Class: All that we know, we know through 3 methodologies. They are: Paroksha Jnana – ‘Para Aksha’ , Aksha means eyes, but here it means senses , Para means another. Paroksha means we have not directly known this, but we have known this indirectly (courtesy of someone else). Paroksha Jnana is summarized as THAT. Pratyaksha Jnana – ‘Prati’ means towards or in front of. So Pratyaksha means what we have directly experienced but through the senses. Pratyaksha is summarized as THIS. If we reflect on the above two methodologies – there is an implication that there is Desha- Kala-Vastu (conditions). I f we just focus on Desha – another’s experience is a different space, and whatever our senses experience is the THIS space.  Further implication of that – Atman is Brahman is bigness, which means there is no such thing as the condition of space, time and matter.  So all the Paroksha Jnana and Pratyaksha Jnana we have is irrelevant and ineffective.  It is like us knowing a lot about a dream.  One of the Mahavakyas is ‘Tat Tvam Asi’ , Tat means THAT (Paroksha Jnana)  Another Mahavakya is ‘Ayam Atma Brahma’ – Ayam means THIS  The final experience of the Mahavakyas should be ‘Aham Brahma asmi’  – this is called Aparoksha Jnana.  Aparoksha Jnana – Aparoksha means – it has nothing to do with the eyes, it has nothing to do with another

Upanishad Course – Chapter 10 Week 19 All that we have ever experienced, in our inner and outer worlds is relative. It can be described as a dream or an illusion.  In Shrimad Bhagavad Gita, Bhagavan Krishna describes a person who can withstand all the pressure from one’s mind, Sodu, is free.  This message sounds dejective, however, we must understand that if there is a relative, there must be an absolute.  This absolute is of nature of inclusivity and includes each and every one of us. When we talk about renunciation, we are therefore not renouncing anything compared to what we are regaining.  In Shrimad Bhagavatam, when Bhagavan Brahmaa did not know he was, he practiced enquiry.  Bhagavan Narayana came to help him know his real nature.  Similarly, when Prince Arjuna did not know what to do in the battlefield, he practiced surrender (another form of enquiry).  Bhagavan Krishna came to his rescue as a Guru. We are Bhagya that we have access to the Veda.  Veda is a map to realize who we are and what we are supposed to do.  Veda is sometimes described as Vakya (words of the creator). Some of these vakyas are Mahavakyas and they address our identity crisis.  Mahavakyas teach us that the individuality is actually Infinity.  How do we practice this “Asi”? (We know Tvam and Tat) By shifting from experience to foundation, from existing to existence, from ‘aware of’ to awareness, from joyous to joy.  If we find this practice difficult, it indicates that the focus and balance needs to be worked on. The mantra we referred to was from Kaivalya Upanishad 1:16: That which is Infinite is the highest.  It is the highest purpose in one’s life. Infinity is all and is the final support of the multiverse.  If we take away energy from the multiverse, existence still remains. If we take away existence from the multiverse, nothing remains.  This is the subtlest of the subtle which means it cannot be known as an object because it is beyond our senses.  It is to be experienced as one’s nature that is perpetual. “Tat Tvam Eva”, “Tvam Eva Tat”.  This mantra helps us to switch from experience to foundation. Lesson 10: The nature of Atma Brahma has been shared as Sat (existence).  The fuller nature of Atma and Brahma is Sat Chit Ananda. Sat can be felt even by a tamasic personality, whereas Chit can be felt only if one’s personality is more evolved, like a rajasic person.  To feel Ananda, one has to be of Sattvic personality. Sat Chit Ananda is not a property of Infinity, it is the nature of Infinity. A property can change whereas nature cannot.  Anger is a property and the proof for this is that we are able to sleep. If sleep were a nature of a person, they would never be able to sleep.  We are more than our vices. Another difference between a property and nature is that a property can be given to another entity but nature cannot be given or shared.  This is why Infinity is independent by nature. The lighter etymology of ‘Brahman’ is Bharanat tvat (that which supports).  In Shrimad Bhagavatam, Bhagavan Narayana is symbolic for Existence, Awareness, Joy and from Him arose Bhagavan Brahmaa who is symbolic for relativity.  Relativity is supported by Existence, Awareness, Joy. Infinity supports all! The term ‘suuports’ indicates presence of duality. The heavier etymology of ‘Brahman’ is Braha tamatvat (means ‘big’).  When seekers like Raja Dasharatha and Rani Kaushalya or Shri Vasudeva and Shri Devaki pray to Bhagavan Narayana to have a child like Him, Bhagavan responds saying that there is no one like Him.  He is all there is! Therefore, Bhagavan Narayana Himself has to manifest as Rama or Krishna. ‘Big’ is used as an adjective in normal parlance.  But in this context, Infinity is just Big! Because Infinity is disassociated.  There is no end to that Big. To help us further assimilate this teaching, Pujya Guruji has shared a mantra from Taitteriya Upanishad, 2nd valli, 1st Anuvaka, 1st mantra (2:1:1): “The one who knows Brahman, they gain Param”.  We can practice this by remembering that knowing Infinity/our real nature is “re-discovery” or “re-gaining” the knowledge.  Another practical implication of this is that now our karma should be to purify not to create because Infinity /Joy cannot be created. “That (Brahman) is now going to be recited upon”.  Here recited means reflected upon. The most prominent teaching in this mantra is “Satyam Jnanam Anantam Brahma”.  We have studied ‘Satyam’ during our study of Chandogya Upanishad.  The word ‘Jnanam’ is symbolic for Chit or awareness.  We have to remember that Jnanam Is only possible because of Chit.  Because of awareness only, can we know anything.  Jnana happens through ‘vrittis’ (thoughts or thinking).  The word ‘Anantam’ means that which has no limits. In our experience, there are three specific limits, Desha (space) , Kala (time) and vastu (matter).  Infinity is omnipresent (no limits of space, Sat), omniscient (no limits of time, Chit) and omnipotent (no limit of matter, Ananda). The last line implies that we should be inward looking and inward identifying.  The one who knows this, they taste all of their desires being fulfilled.  They realize Brahman. They realize Ananda! Any entity that is supported (by a support) and is small (not big) is an appearance.  If we feel supported by existence, and if we feel small that I am a body, that is an appearance.  An appearance and what it goes through, is not real. Renounce that!

Upanishad Course – Chapter 9 (Contd) Week 18 At the beginning of Srimad Bhagavatam, Bhagavan Brahma wakes up and all He sees is only darkness.  So He closes His eyes and starts to inquire. He hears the word ‘Tapa’ (to burn). (When there is darkness, ideally we can burn something to create light.)  He knows that this is encouragement from the divine to keep going deeper.  Eventually with His eyes closed, He sees Bhagavan Nayarayan and opens His eyes and there again He sees Bhagavan Narayana.  Bhagavan Narayana teaches Him the original Bhagavata known as Chatusloki Bhagavata (4 verses).  In the second verse, Bhagavan Narayana shares what Avidya or Maya is, which is – when the relative is made to be the absolute and the absolute is made to be non-existent.  Bhagavan Brahma now engages in His responsibility as creator and that He must never forget that He is relative and Bhagavan Narayana is Absolute.  The Upanishad course is a course about relationship management. Right now our relationship is with Maya, and she is our Master – whereas the relationship of Maya is with Mayapati (here Bhagavan Narayana).  In our relationship management we have to divorce Maya and have a marriage with Mayapati.  This is shared in a lighter way in Sri Ramana’s Upadesha Sara. He begins His teachings with Karma Yoga (intention path, so we should stop being instinctive), next is Bhakti Yoga and the fulfillment of this is we come to feel our Hrd (heart) – to know who we are.  Whether it is Bhagavatam, Upadesha Sara or Upanishad course, it is all about understanding our relationship with Bhagavan and our relationship with Brahman.  When these relationships are clear, there is closure.It is tiring when matters are not closed.  Our course is designed for there to be clarity and closure.  Recap: When a seeker reflects fully on who they are, they will reach existence.  When a seeker reflects fully on what this is, they will reach existence.  This is what is meant by ‘Aikya’. There is a oneness between who they are and what this is.  For example, if a scientist researches fully what a wave is and another researches fully what an ocean is, both will come to water.  Traditionally this reflection is tied to Jiva-Brahma Aikya, because we can relate to being the Jiva (the one who feels they are the Karta or doer, bhokta -deserver).  To feel we are the Brahma, we have to practice being unconditional. Difference between Jiva and Brahma is the difference in conditions – Jiva has conditions and Brahma does not.  So if we start to live in a more unconditional way, then we start to feel the oneness.  Different words are used for living unconditionally such as Neti (na iti), Sannyasa (to internally renounce) , simplify etc.  Ananya Bhakti has the same message. We should let go of any sense of condition, and one will reach Sat (existence).  We analyzed this in detail through Chandogya Upanishad (6.8.7).  ‘That existence which is most subtle is the essence of all of this’ – This line is describing Brahma.  Rishi Uddalaka continues to say – Brahma is existence and our spirit is existence.  He makes it more personal by saying ‘Brahma which is existence – impersonally and personally – is the Atma.  This whole teaching is about Atma-Brahma Aikya or Jiva-Brahma Aikya. We understand ‘Tvam’ experientially, and ‘Tat’ we understand intellectually, the ‘Asi’ is where we have to reflect on. All that is Saguna (with conditions) depends on Nirguna (without conditions).  Using existence as reference, Saguna means existing and Nirguna is existence. In regards to ‘Asi’ we have to keep on renouncing and disidentifying from the Gunas.  In one of the Bhakti Shastras written by Acharya Shankara, He shares ‘I am yours, you are not mine’ – which means ‘i am dependent on you and you are not dependent on me’.  The same teaching is also in Chapter 7 of the Bhagavad Gita.   So the existing has to be renounced to existence. Existence is a facet of Brahman.  We also know Brahman is awareness and joy. But existence is highlighted here because it is the most objective.  However we cannot personalize that, because we think of existence as inert.  But awareness is more personal, because we know our thoughts.  So our reflections have to be dynamic, for us to internalize this.  Avidya means ignoring, Vidya means remembering – so a practice for us is – as we live we should stop ignoring and start to remember that all that is existing is because of existence. Ignoring is taking for granted!  This class: In the first lesson, the Upanishad was described as Adhyatma Vidya (Adhi means above, so deepest sense of self).  In lesson 2, the subject of the Upanishad was shared as Brahma Vidya. This is really the Aikya of Atma and Brahma.  The Upanishad is contained within the Veda, the Veda is filled with Vakya (statements). In reference to Bhakti, the Veda is known as Narayana Vakya. Veda is also known as Shruti (the words we listen to).  Our Veda contains approximately 100000 mantras/vakyas. Within these vakyas, some are qualified as Mahavakyas.  A Mahavakya is a teaching where there is a Aikya between the individuality and infinity (where jiva is taught ‘you are Brahman’).  The crisis that we are experiencing is an identity crisis, when that identity crisis is addressed then it is Mahavakya.  ‘Tat tvam asi’ is the most prevalent among the Mahavakyas.  4 Mahavakyas have become prominent in Vedantic circles, and there is one found in each volume of Veda (there is only one Veda, that Rishi Vyasa volumized into 4).  Our Rishis specifically designed this so that we all know that Veda has only one subject.  Here is the order in which one should study and feel the Mahavakyas.  From the Rig Veda, Aittareya Upanishad – this is known as Lakshana Vakya. Lakshana means indicator, and the disciple has the sense about what they are. ‘Prajnaanam Brahma’ (Awareness