Uncategorized

Upanishad Course – Chapter 9 Week 17 The humans that have felt the rope (Pasha) of their personality are called Pashus.  The feeling that despite all our efforts we are still stuck in this rigmarole of Samsara is felt by a Pashu with a pasha. When one has surrendered to Pashupati (Bhagavan) knowing that their own efforts cannot help them, they ask for help from Him.  Bhagavan Krishna shares that 1:1000 is honest enough to know that they have this pasha on their personality.  Out of those 1000 that are honest, I in those 1000 will surrender their pasha to Pashupati.  Our course is designed for us to go all in in surrendering this pasha.  At the feet of Pashupati, the pasha loosens and we can slip out.  Our Upanishads especially Mundaka Upanishad shares many details on creation. These details are encouraging us to think big! Big here is Akasha or space.  But thinking big also relates to ‘Anu’, or atomic implying to zoom into what this body is made of, atoms.  Thinking big is to help us to unite with all facets of creation.  There cannot and should not be exclusivity. All we do should be a yagna or sadhana.  Sense organs and sense objects are all the same, same as Awareness.  Awareness is flowing through the sense organs to the sense objects. The message being shared is that the same awareness is everywhere.  Bhagavad Gita shares the shloka in Chapter 4 (verse 4) “Brahmarpanam Brahmahavihi Brahmagno Brahmanahutam Brahmaiva tena gantavyam Brahmakarmasamadhina”.  Even though this shloka is not related to food, our scriptures are encouraging to make eating, which we do many times a day, more meaningful so that we remember Brahman. To make this shloka more meaningful for ourselves and our children, this shloka can be understood as following: My food is natural My body is natural My mind is natural I feel natural By remembering all is natural If we remember that food, body and mind is natural, I start to feel that by thinking and uniting big.  The fulfilment of this lesson on creation (section 2: 1: 10): Purusha eva idam vishvam. Our  multiverse is purusha/purnatva/infinite.  We know this by first doing Karma (looking and interacting with the multiverse and its multiplicity) and then Tapa (thinking and reflect more and deep into the reality underlying this apparent multiplicity).  By doing these, we will start to feel the purnatva specifically, Brahma para amrita: The infinite is the highest and deepest and Etat yah veda nihitam guhayam: This infinitude is to be felt as myself.  It is to be found in that which is closest. Then what happens is Sah avidya granthiam vikarati: The print that I have that makes me feel that I am Anatma, is cut. Iha Sowmya: You realize your infinitude. An object can be seen only because of the light falling on it. The light itself cannot be seen.  The object is creation and the light is creator. The object is dependent on the light to be visible.  Similarly, creation is dependent on creator and beyond the creation and creator is Consciousness. Lesson 9: Brahma Atma eikya (Unity of Brahma and Atma) So far we have had one lesson on Introduction, 2 lessons on Adhikari, 1 chapter on vichara, 2 lessons on Atma and the last 2 lessons were on Brahma the present 9th lesson is on Atma and Brahma are one.  In the first lesson, Upanishad was described as Adhyatma vidya (Adyatma vidya= final vidya).  In the present 9th lesson, the Upanishad is described as Brahma vidya, I feel that this jagat is infinite but the more vidya I have about the jagat, these names and forms are not infinite, and there is more to this and that is Brahman. Atma is known as subject and Brahma is known as the object. The subject and the object can only exist in Dvaita, where there is separation.  However, Atma and Brahma are beyond this. Eikya or oneness has different perspectives.  Whenever we describe jeeva, Iswara, eikya that is the perspective of dvaita or conditioning.  Jeeva is the part and Iswara is the whole.  But if you take away the conditioning, then jeeva becomes Atma and Isvara becomes Brahma.  When we share that Atma and Brahma are one, this is just for our study not for our experience. Atma and Brahma are synonyms, they are one, there is no need for any sense of separation even in verbiage.  We should not get lost in the differences because there is none.  Both Atma and Brahma is existence or Sat means that which is closest and centered.  The jeeva who has faith in the conditioning, can never know existence like we know everything else.  Jeeva can only BE existence. The sadhana for this is to know that if there is something that is ‘existing’, there has to be an ‘existence’.  We have to free ourselves from the pasha of that which is existing to start to have the vision of existence.  That is the logic of the word ‘Neti- Na iti’. When we slow down, we are able to step back and see more (with Vidya) (Slow, step, see).  Another way to practice this teaching is to simplify every facet of our lives.  Simplification is Sanyasa, renouncing that which is not final/fundamental.  Another practice is to be Sakshi (observer).  In the Drig Drishya Viveka we learnt that the observer has renounced what they are observing.  The most difficult part about theses teachings is our vipirita bhavana, wrong identification.  We cannot identify with the teachings because it is not personal to us. The individuality has to die!  We have to slow and stop the things we are doing to strengthen our sense of individuality.  All that we think we are, cannot know existence.  So we have to let go of who we think we are. Chandogya Upanishad, Chapter 6, section 8, verse 7 states that this existence is most subtle/pervasive.  This presence is the center of all. Existence is the Truth and is impersonal.

Upanishad Course – Chapter 8 (Contd) Week 16 When we are asleep, our awareness is illuminating the absence around us and in us.  To feel that insight into our Sadhana – when we are awake, we should be aware (conscious, vigilant) about how ignorant we are and how we ignore what life is, the source of joy, the health of our body and earth.  Being aware of our ignorance helps us to be humble.  Being with a master helps us to understand and appreciate how small one is!  We should feel our ignorance to nurture our humility and that is what this course is about.  We should feel we are a ‘Hansa’ (swan), a Paramahansa is one who is able to separate what doesn’t matter and what does matter.  What matters is all of these teachings.  Recap: A popular message from the Upanishad is : ‘Sarvam Khalvidam Brahma’ (Sarvam -all, khalvidam- only, Brahma- infinity) – All is only infinity. A more popular teaching is: PurnamadaH Purnamidam –  That is infinite, this is infinite.  If we reflect on these teachings – then we know that there is no need to use the word ‘all’ in reference to infinity because it is given, there is no need to use the words ‘that’ and ‘this’ in reference to infinity !  These words indicate how tightly oriented we are towards the finite (Desha -space, Kaala – time, Vastu – matter).  This is what is holding us back from feeling the infinite. When such teachings are shared with us, we must never feel bad to the extent where we feel we are not a disciple.  Conversely, if we feel bad, it should be for us to work harder and smarter.  This sentiment was shared in the Vedanta in Bhagavata class when Sri Vasudeva shares with a group of Rishis that he only knows his son as a son and not God, and wants to know how he can know his son as god like the Rishis do.  The response was ‘Yajna’. If we engage in Yajna, we start to feel Jnaana.  Sri Vasudeva does engage in Yajna and shared some of his revelations with Bhagavan Krishna and the Rishis when the Yajna turns into Jnaana – that Bhagavan Krishna is relation-less, which means He is infinite.  Relations only exist in that which is not infinite.  He shares that it is because he feels he is this body and so he feels Lord Krishna is his son.  But now that he knows Sri Krishna is infinite, he feels he is not this body!  As long as we feel we are this individual, we also need a total. This total is called Bhagavan.  Bhagavan is our Brahman of intellectual understanding. We need this! Yajna means dedication.  In Mundakopanishad 2.1.3, what we should practice Yajna towards is shared.  Etasmaat jayate – from infinity was manifested praanaH (outside air and inside air),  manaH– mind, indriyaani (all senses- organs of perception and action) , cha – anything that has not been stated, kham – space, vayu – air, jyotiH -fire, aapaH – water, Prithivi vishvasya dharini – earth that supports all, so we should be dedicated to all of the above mentioned.  Our inner equipment should be dedicated towards all that is outside of us.  We should use our mind, intellect and ego to serve the earth, water, fire, air, space and all that is made up of this (humans, animals, plants and stones). This is what will unite our inner world with the outer world and this is how oneness manifests.  The entire separation should be dedicated to unity.  The logic of the word ‘nirvana’ (blow out) comes from such an understanding – the ego should be blown out through dedication.  In the mantras from 2.1.3 to 2.1.9 a different facet of creation is zoomed in on, but the fundamental is always the same.  This Class: In the Mantras from 2.1.3 to 2.1.9, the Rishi also shares: -the different Lokas that are manifested from Brahman -the different Bhutas (stones, plants, animals, humans, Devas) – the lineage of all is with Brahman -the Dharma (values) – will lead one to oneness The mantras are trying to encourage us to think big. In the bigness, we will find the unity of creation, that what is enveloping all of this is consciousness.  Another way to reflect is that: All that is expressing from Brahman is subject to Kaala.  All the different Lokas, Bhutas and Dharma are subject to time.  We should be dedicated to that which is deeper than and beyond all of this.  In mantra 8, the Rishi shares ‘Tasmat prabhavanti sapta praanaH’ – From Brahman what flows are the seven breaths (implication here is seven organs) – here it refers to the organs on our head.  Our organs have come from infinity and the practice is that, all that comes through these organs, we should have the same feeling of infinity.  In a ritualistic sense, this is a Yajna – there is an offering to the the ‘offered to’ (like Brahmaspranam BrahmahaviH).  This is the Jnana Kanda, so the Rishis are encouraging us to take our Sadhana from gross to subtle, not to externalize our Sadhana where it is Karma oriented but for one to feel that all of this is happening internally.  A simple gauge for this is – any external Sadhana (like using a Japa mala) will always be limited by time.  But if we internalize it, we can always engage in japa in our mind.  The message here is to go deeper and engage in Sadhana for a longer period of time by shifting from the gross to the subtle.  When we know the root of all is Brahman, it feels more natural and makes more sense.  Mantra 2.1.10:  Purusha evedam vishvam – this multiverse is only Purusha (infinity) Karma tapaH is what the Vishvam is made of. It is made up of what the Veda teaches, which is Karma Kanda and Jnana Kanda (Tapa here is Jnana Kanda) Brahma paraa Amritam – Infinity is beyond fear. Mrita is death, death is not the challenge but it is the fear of death.  Etad yah Veda Nihitam guhayam –  Etad here is infinity. That

Upanishad Course – Chapter 8 Week 15 In order to experience joy we need details in order to understand and appreciate who we are.  We should be able to understand and live the fact that “I am existence” not just that “I exist”.  Then there is Joy, a sense of freedom! The Upanishad course is designed to be a catalyst for us to be full time seekers.  Full time seekers are seeking with their eye opened and we will know this if we are less focused on creation and more focused on Consciousness.  We should feel like a Paramahansa, one who has let go of space, time, matter and is only ‘Being’. Recap of previous lessons: Focus of Lesson 4: Subject matter: Vichara. Lessons 5 and 6: Atma vichara Lesson 7: Brahmavichara All these vicharas are to encourage us to nurture vasanas.  Right now we have Anatma vasanas (I don’t feel I am existence).  By becoming an authentic and deep reflector, we will start to reflect on the process of reflection.  We will shift from reflecting on a certain lakshana to how the reflection of the lakshana is happening.  Shift from what to how! In Mundaka Upanshad, we flowed through nine lakshanas. Divya: You are awareness Amurta: You are existence Purusha: You are joy Bahya Abhyantara: You are not your lifestyle Aja: You are not your body Aprana: You are not your breath Amana: You are not your mind Shubra: You are not your intellect Para: You are not your ego We don’t feel the above because of Maya.  Maya is inhibiting us from knowing who we are instead it makes us feel what we are not.   We start to feel Mithya (illusion, appearance, reflection, etc). Mithya is a mirror (everything looks backwards). Bhagavan Krishna tells Arjuna “Na Tvam Shochito Arhasi” meaning “You don’t deserve to be sad”.  All that sadness experienced is by the ego alone, not by you. Sri Nisargadatta once said “I am told I was born, I do not remember”. We are stuck in this mithya. However, to help us we have to feel like Brahman loves us.  That is an inaccurate statement because Brahman is oneness. In order to love, there have to be two entities.  But in order to help us understand, we can accept that since Brahman loves us, He manifests as Bhagavan.  Avatara zero in reference to Shrimad Bhagavatam is Bhagavan Narayan (First avatara of Brahman).  But factually, even Bhagavan is an avatara.  Reference for this comes from Svetasvara Upanishad: Mayam tu prakritim vidyat, Mayinam tu Mahesvaram Mahesvara or Bhagavan is Mayapati, meaning He uses Maya to manifest Prakriti or creation.  Further descriptions of Bhagavan are the one who engages in Srishti: creation; Stithi: controlling; samhara: consuming; nigraha:  correcting and Anugraha: conserving.  We use these descriptions because of our orientation. We see a creation and therefore attribute it to Bhagavan, the creator.  Sat is that which exists in all three periods of time. How can time be used to describe that which is beyond time.  But since we are very much oriented towards time, it helps us to go beyond time.  Therefore, we need Bhagavan.  As long as we feel a relationship with anyone else, we also have a relationship with Bhagavan.  When we feel no relationships at all, that is oneness. Lesson 8: Creation Our rishis were psychologists, sociologists, planners and humanitarians.  They loved humanity and always wanted the best for them.  The best way to protect a human is by making them independent.  Our rishis did what they did to help us become independent.  They tried to lift our understanding of creation, Maya, etc up to make us more independent.  That is why there are 64 creation theories. For beginner seekers, Bhagavan is the cause.  For intermediate seekers, Bhagavan is the uncaused cause and for an advanced seeker, there is no creation. There is only Consciousness. Mundaka Upanishad, Section 2, chapter 1 verse 3, 4, 5 and 6 are all different expressions of creation theories. Verse 3 states: “From Brahman manifested prana, mind, all senses, space, wind, fire, water and Earth that supports this multiverse”. Isvara is potential for creation. Isvara manifests more as Hiranyagarbha (field and seed) and this manifests more as Virat (cosmic being).  Karana (ego) expresses as Sukshma (mind) which expresses as Sthula (gross body). Verse 4 states the same idea but with a slight branching.  From Brahman there is Bhagavan from which arise a subset of creation (heavens).  From heavens come space and from space comes earth. Verse 5 states that from Brahman comes Bhagavan, from Bhagavan comes rain. From rain comes food and from food comes humans Verse 6 states that from Brahman comes Bhagavan, from Bhagavan comes Veda.  From Veda there is deeksha and from deeksha there is yagna. All these creation theories are trying to tell us that everything is divine (food, rain, humans, etc). Source of all is Brahman. In Bhagavad Gita, Chapter 3, verse 14 and 15, Bhagavan Krishna shares with Arjuna seven factors.  The top most factor is Akshara and bottom most factor is Bhuta.  Brahman is Akshara and we are all Bhuta.  All our DNA and vasanas are that of Bhagavan. Our rishis have discovered our flow of speech. It starts with para (awareness) >pashyanti (thought)>madhyama (when word is in the mouth but no one can hear it)>vaikhari (speech). So everything we say comes from awareness. In Upadesha Sara, Bhagavan Ramana shares that living the divine life is towards the murti made up of eight factors: earth, water, fire, air and space AND mind, intellect and ego.  So our pooja should be to feel that everything outside of us (five elements) and inside of us is divine.  When one starts to engage in this Seva towards Isvara who is expressing as Jagata, this helps one to be humble.  All these teachings encourage us to be humble.  Humble person has no ego, no creation, no creator…only Consciousness!

Upanishad Course – Chapter 7 (Contd) Week 14 If we analyze Prince Arjuna’s questions at the beginning of Chapter 3 and beginning of Chapter 5, and if we analyze this in a casual way, we will feel that they are the same questions and so Bhagavan Krishna will give the same answers, and we will not change.  However, if we analyze these questions seriously, we can come to understand and appreciate that there is a difference between Karma Yoga and Karma Sanyasa Yoga.  With Karma Sanyasa Yoga there is more of an expectation of oneself, in Karma Yoga there is still a propensity to make excuses.  With Karma Sanyasa Yoga one has to invest more effort, one goes from being a part time seeker to a full time seeker, with Karma Yoga there is still a notion of enjoyment.  Our Upanishad course is designed for those who are reflective and want to change.  We are 14 classes in and some of us may feel that we are not reflective, if we feel that then this course is most worthwhile because we come to know how we should be, and atleast in the one hour in class we should be a ‘Parama Hansa’ (swan that can separate water and milk, the one who can separate the unreal and the real).  Recap (of end of lesson 6 on Atma Vichara, guidance in inquiring into oneself) :  In Pujya Swami Chinmayananda’s BMI chart, (going down the middle of the chart ) at the top is ‘Om’ (existence), beneath that is Vasanas (ego) , beneath that is Mind (equipment) , beneath that is Feeler (experiences)  and then Emotions (entities).  As we go down this framework, there is more Dvaita, more separation.  What comes with that is Dukha (sorrow), the more extrovert we are, the more sad we will be.  If we go up the chart, there is more Ananda , the more inward looking one is, the more joyous one will be.  We should learn from all that is happening to us outside and inside.  This is why in our Upanishads, there is a great analysis of our ‘states’.  From the waking state we should learn to evolve, we wake up to evolve!  In the dream state, the body is not there, so in the waking state we should identify less with the Rupa.  In the sleep state, there is no Vikshepa (projections), so in the waking state we should engage in less identification with Nama.  Incremental change creates the momentum for comprehensive change. The lesson on Atma Vichara encourages us to develop the Atma Vasana. Recap (of beginning of lesson 7 Brahma Vichara, inquiry into what one is experiencing, from jiva to jagat). Brahma vichara flows from the known to the unknown.  Our Rishis use ‘taTasta Lakshana’ – pointers that we know that help us to be directed to Svarupa Lakshana (characteristics that we don’t know yet).  For example, if the purpose is to see the moon and one is not able to, then  in order to see the light of the moon , pointers associated with the moon are used , such as looking at the branch and then looking beyond the branch.  The less reflective we are, the more pointers we need.  For one who is most reflective, these pointers are not needed and they are more prepared for Svarupa Lakshana.  We referenced Mundaka Upanishad (2.1.2) – Brahman (infinity) is Divya (awareness), Amurta (existence), Purusha (joy).  Infinity is ‘Sat Chit Ananda’ – and we should reflect on this so that we feel that with Divya, Amurta and Purusha.  Infinity is also Bahya (that which is outside)  and Abhyantara (that which is inside).  So infinity is the jagat and jiva. Infinity is Aja (not born).  Every one of these Lakshanas requires atleast one hour of reflection.  This class: Apraano means one who is beyond the breath, the implication of this  is one who does not die.  AmanaaH means who is beyond that mind, which means one cannot think about this.  The implication is, we have to quieten the mind to be able to tune into infinity.  One cannot feel stress and Ananda simultaneously.  Shubra means pure, and the implication of this is there is no other.  ‘Aksharaat parataH paraH’ – Our causal body (vasanas) is as if permanent in reference to the subtle and gross bodies.  When the body dies, the mind does not die.  If we isolate two lifetimes,it will seem as if the body is dying but mind is permanent.  But if we expand this over many lifetimes, our vasanas change less, our minds change more and our bodies change the most.  The implication here is , beyond that which is ‘as if’ permanent, that is beyond the vasanas.   (In summary – the one who does not die, the one you can’t think about, the one with no other and the one who is beyond that which we feel is lasting. ) We have 6 sheaths – Bahya Abhyantara is our lifestyle (6th kosha), ajaH – body , apraana – breath, amanaH – mind , shubra – intellect (where the ego expresses, as ‘i am the doer’, which automatically means we are not), aksharaat parataH paraH – ego  Nature of infinity is that which is beyond all of these koshas.  Shifting from Svarupa Lakshana to taTasta Lakshana: Why is it that we don’t feel our Svarupa, why don’t we feel that we are not going to die, why don’t we feel the oneness with jagat and jiva?  It is because of maya (Avidya in reference to Brahman is Maya).  Ignoring the source of happiness when it comes to the individual is known as Avidya, in reference to the total is known as maya.  Reflections on Maya: In our study, there are three dimensions of reality –  ‘Asat’ (unreal) – that which is never existing, so we never think/speak about it. Example in Upanishads is the horns of a hare.  ‘Mitya’ (illusion) – that which is ever changing.  ‘Sat’ (real) – that which is ever existing. (existence) Maya makes

Upanishad Course – Chapter 7 Week 13 Lord Shiva is also known as ‘Ganesha’, Master of that which can be counted (Gunas, States, etc).  Another name for Lord Shiva is ‘Ganateeta’, one who is beyond that which can be counted. In Sw. Chinamayananda’s BMI chart, there is OET (objects, experiences and things) at the bottom.  There are a variety of OET around us, there exists a lot of Varnas (colors, varieties).  As we move up the BMI chart, the Varnas turn into Avarna (variety gets reduced progressively), that which has no color.  Om has no color. Whether viewed from Bhakti or Jnana perspective, the vision of the Upanishad course is that there is more to us than who we feel we are.  In Upanishad, ‘sad’ means to destroy, destroy the sense of individuality. We are ‘Para’ (highest) and ‘gudhah’ (deepest).  This means we are more than a body and thought.  Just as destruction of a building needs to be done in a controlled manner, we are all fortunate that we are guided by SadGuru Sishya parampara on our journey towards destroying the ego. Recap of First lesson is titled ‘Introduction’. Upanishads are contained in the Vedas.  The Veda is a Shastra (Science) and teaches two subjects only, Dharma (how to live prosperously) and Brahma (how to live peacefully).  Bhagavan expresses as a Shastra. If we follow Dharma, we will reach Brahma of Bhagavan.  To appreciate the Upanishads, the design flows through four facets: 1. Adhikari or Disciple 2. Vishaya or subject, 3. Prayojana or purpose, 4. Sambandha or connection. Second lesson is titled Adhikari. Disciple is one who is strong in Viveka and Vairagya.  Adhikari is using these qualities against the world productively.  They know that the world is changing and not dependable.  Also shared in the lesson is qualitites of a Guru.  Guru is one who is strong in Nishtha (experience) and Shrotriya (eloquence). Lesson three focuses on the sampatti (virtues) and mumukshutva (desire for freedom).  Discrimination, detachment, discipline and desire (for desirelessness) are the four qualities of a strong disciple.  Disciple already has the Sadhana chatushtaya which helps them to engage in authentic and deep sadhana.  They have a balanced and focused mind that they are using for reflection and enquiry Lesson four focuses on enquiry. A disciple focuses on enquiry into who they are.  Fulfilment of the enquiry is that they are not Jeeva or ego instead they are Atma or existence.  Another way to enquire is to enquire into what the Jagat is.  The fulfilment of this enquiry is that the Jagat is Brahma. Lesson five takes up this vichara in the direction of Atma (Atma vichara).  Our masters teach us that all of us have two levels of identities.  The relative identity is what we are living (body, responsibilities).  This implies that there has to be an absolute if there is a relative.  Enquiry should be on absolute identity.  This can be done by choosing Shreya (extraordinary) instead of Preya (ordinary).  To not live by instinct but live by vision instead. Lesson six is a continuation of lesson five and a continuation of vichara in the direction of Atma.  The lesson introduces Maya. Maya= Ma+yah (Ma=not, yah=is). Maya means ‘is not’. We do not have a relative identity!  Which also means we do not have an absolute identity. We are just Being!  Even the word oneness strongly indicates we identify with twoness.  When Maya is personalized, we call this Avidya, forgetting one’s nature. Continuing lesson six, Kaivalya Upanishad section 1 verse 13 has been referenced.  The verse goes on to say that in a dream, the ego experiences pleasure and pain.  The dream is one’s own projection.  Conversely, in sleep all of this projection is merged because of Tama/darkness/ignorance.  All one experiences is pleasure. In the waking state, body, mind and ego are present/operational.  In the dream state, mind and ego are functioning.  In sleep state, the ego is the only one functioning in a subtle manner.  These states or Avasthas keep coming and going.  In the waking state there is Karta (doer) and bhokta (deserver).  When we are dreaming, there is a bhokta but not an immediate karta because the dreams are the result of actions done in the waking state.  We are not aware of our body in the dream state.  When we are asleep its as if there is no bhokta or karta.  There is pleasure, and we think that way because there are no equipments to experience pain.  Our prarabdha karma wakes us up from the ‘pleasure filled’ sleep state. Compelled by the need to evolve, Jeeva wakes up to exist in the waking state. Practice in waking state (lessons from dream state): give less importance to the look of the body Practice in waking state (lessons from sleep state): Project less names on to others, have less likes and limits Lesson 7: This lesson is on Brahma vichara. Reference has been given here of Mundaka Upanishad, Section 2 chapter 1 verse 2. Atma is many times described as ‘Paramatma’.  The ‘param’ is redundant as there is nothing nearer to you than Atma.  The reason this word is introduced because we intensely identify with our limits.  The word ‘param’ is inserted to help us know that there is a higher and deeper facet to who we are.  We cannot live in an ordinary way and expect the teachings to become our reality.  We have to live in an extraordinary way to disidentify with our limits.  This creates only Atma vasanas, the blueprint that I am Atma. In the above verse, the rishi is describing the Infinite using phrases and meanings that we know to shift us to that which we don’t know.  Tatastha lakshana (explanation through association) which leads one to Svarupa lakshana (explanation intrinsically).  Brahma is divya (Div=shine, divya=shinining one).  Awareness is one that is self shine (Svayam jyoti), Amurta (no form), purusha (complete), Bahya and abhyantara (outside and inside), Aja (that is not born).

Upanishad Course – Chapter 6 (Contd) Week 12 The meaning of the word ‘Vipra’ is ‘Veda Abhyasa Bhavet iti Vipra’ – the one who practices the Veda (teachings) (not just reading and chanting, but practicing).  Abhyasa will only manifest if there is shraddha (faith).  We nurture faith in Veda through Manana or Vichara (reflection), for these teachings to filter into one’s intellect.  This course moves slowly, to encourage us to reflect, which encourages us to be faithful, which encourages us to practice.  In the Veda, the most potent portion is the Upanishad.  In the Upanishad, there is as if more potent portions which are ‘Mahavakyas’ (great teachings).  These teachings are directly or completely in tune with purpose of the Upanishad and Veda.  There are four primary Mahavakyas. They are: Prajnaanam Brahma – That is infinite Ayamaatma Brahma – This is infinite Tat tvam Asi – You are infinite Aham Brahmaasmi – I am infinite This is the purpose of the Veda/Upanishad and this course. We should not allow the ego/intellect/mind to trick us into any other purpose or vision of why we are in this course.  Purnamadah means Brahman is infinite, Purnamidam means the Jiva is infinite and therefore Brahman is Jiva and Jiva is Brahman.  Infinity is not a phala, that means it is also not related to karma. Infinity’s only relationship is to Jnana.  Jnana is Vedanta, Vedanta is Upanishad – to know.  If we find it difficult to know what is shared in this course in reference to Vedanta, then more Shodhana is needed.  Chapter 2 of Bhagavad Gita would be most close to the Upanishad, yet in Chapter 3 the teaching is about Kartavya and Chapter 4 is about Yajna both of which are intensifying the purity so that one can know what is shared in Chapter 2.  If we don’t feel infinite right now, then it is because we need purity to know this.  Recap: In Kaivalya Upanishad, chapter 1 verse 12: Those who lack purity and so lack knowing – ‘Sa eva maya parimohitatma’ – that person is extremely confused because of Maya, the illusion that they are not happiness.  What then happens is:  ‘Shariram Astaya karoti sarvam’ – since they have the illusion that they are not happiness/infinity, they dig into the idea that they are the body and the notion that comes from this is ‘i do everything’. This doing is because they want something which is: ‘Stree annapaana adi vichitrabhogaiH’ – We want happiness, but due to the lack of purity , all we are engaged in is pleasure ‘Sa eva jagrat paritruptameti’- The sense of satisfaction manifests when one is awake.  This mantra is describing a whirlpool. In intense whirlpools, one does not come out, but slowly drowns after going through the suffering of going up and down.  We are going through the whirlpool of Avidya (confusion) and Vikshepa (attachment).  Avidya is we have forgotten how to be happy and Vikshepa is we plan to be happy, but what we get is pleasure.  Avidya is ego and Vikshepa is doership. An acute practice and what we are supposed to do about this is – if ‘you’ can give up an entity, then that entity is not ‘you’ (earlier described as Anvaya Vyatirekha).  If it is not ‘you’ then it is not ‘happiness’.  The only entity that is happiness is ‘you’ , so we should give up the attachment/desire/doership because happiness is not a phala or a karma.  The clarity of ‘Neti (Na iti)’ creates space in our lives.  ‘I am not this’ should help us know ‘I am this’ – but if we don’t have space in our outer life, then we will not have space in our inner life.  The word ‘Chidaakasha’ means that awareness is like space, reflecting on this backwards – it is space that helps us know awareness.  The Rishi takes us through “how we are living” to “why we are living”.  Much of what we do is about how we live.  In the Happiness series, Vivekji reviewed the following framework: Day 1 focused on Satsanga which was on ‘how to live’.  Day 2 focused on Sattva which is about ‘where we live’ (mind).  Day 3 what about Satya which is about ‘why we live’.  Day 4 focused on Sat (existence, awareness, joy) , which is the evolution of all this is and is about ‘what we live’.  The ‘what’ which is the foundation for all else is infinity.  In the Ramayana, when Rishi Visvamitra takes Bhagavan Rama and Sri Lakshmana into the jungle for the first time, the first Asura they killed was Taraka (or Tataka).  The children of Taraka were Subahu and Marica.  Taraka signifies ignorance (Avidya) and the child Subahu signifies Duhkha while Marica signifies Dosha.  When one forgets (Avidya)  their nature is joy, they naturally experience Duhkha (sadness), and they try to create that happiness through Karma/Karmaphala, this is Dosha (wrong attitude engaged in wrong actions).  ‘Sukhaya Karmani Karoti Lokah’ – means all beings engage in actions for happiness, which is a wrong relationship.  However, what all beings should act for is purity (Shuddhaaya).  This class: Kaivalya Upanishad, Chapter 1 Mantra 13: Here the dream state and sleep state are brought in.  ‘Svapne sa jivaH sukhaduhkha bhokta’ – We feel we are the jiva, the one who is trying to create happiness (karma/karmaphala), and while we dream we are experiencing pleasure and pain.  This dream comes from one’s own Maya (Svamayaya).  ‘Kalpita jivaloke’ – Through one’s own projections, they are living in this diverse world that is one’s dream.  ‘Sushuptikaale sakale vileene tamah avibhutaH sukharupameti’ – Comparatively while in sleep all is merged or absorbed, because of tamas or darkness or lack of awareness. So we still experience happiness. Bhagavan has given us the sleep, dream and waking states to understand Vedanta better.  Jagrat, Svapna and Sushupti are known as ‘Avasta’, which means ‘coming and going’.  These states are relative. Anything that happens in these states are also relative (Mitya).  The sadness we experienced today is mitya and the enlightenment we will experience in this lifetime is also  relative because

Upanishad Course – Chapter 6 Week 11 Outer expectations are one of the greatest sources of sorrow in our lives.  In order to free ourselves of this sorrow, we should shift this expectation from outside to inside.  We should have higher expectations of ourselves.  This self criticism should be active and this requires us to be tough just like Hanumanji.  By doing so, we will understand that the aspect of us that we are criticizing is the ‘Ego’.  Active criticism of the Ego will lead to its destruction.  When the ego is completely dismantled, self criticism also ends. There is an infinite difference between life (source) and living (symptom); between existence (cause) and existing (effect); between awareness (fundamental) and aware of (functional) AND between joy (one’s nature) and joyous (a feeling).  If we reflect on this, we will enter into the practice of Anvaya (presence) Vyatireka (absence).  This practice is one of tuning into that which is independent. Shri Ramana was one such role model who engaged in Anvaya Vyatireka.  He actively engaged in negation (I am NOT body, intellect, ego, etc but I am existence, awareness, joy).  Shri Ramana was simply BEING!, no verbs! What a restful state!  Anvaya Vyatireka is a form of Vichara, a filter, in order to filter that one will never be joy through experiences or equipments or ego.  One can only be joy through existence. The more Vichara we engage in, less Vikshepa will we engage in.  In the language of Bhagavad Gita, it is going from changing to the changeless. This was all solidified from a verse in Kena Upanishad. Section 1 verse 3: There that is existence, awareness, joy, eyes cannot go there; nor the words, mind or thoughts. We don’t know this enough the way we know worldly things.  All efforts to describe this are finite.  Since we do not know in a worldly sense, and therefore cannot be taught in a worldly sense either.   Eyes, words and thoughts are limited. Limitations are simply an appearance.  Appearances cannot affect us because we are limitless.  Reflection (appearances) visible in a hazy mirror does not affect the object whose reflection is in the mirror. The verse continues on to explain that What is known is different.  It is also distinct from what is unknown. Our nature is different from what is known and what is unknown.  We have learnt this from our ancestors. Our nature is beyond any sense of knowing and not knowing.  Awareness or Chit can come from Sat or existence because existence and awareness are same.  Awareness cannot come from non-existence.  Awareness cannot come from awareness.  Awareness cannot come from non-awareness.  Nothing can come from non existence.  This is what the Guru is trying to share with the SIshya, to think differently from what we are used to. From the perspective of the absolute, there is no relative.  From the perspective of Brahman, there is no Maya.  Brahman is Anirvachaniya or illogical.  When faced with something or someone illogical, we usually laugh it off or ignore it.  We should do the same with Maya too.  If we don’t then that would be hypocrisy.  Hypocrisy is a clear sign of impurity. Those who are pure in their inner world have more integration.  The knowledge in their intellect pervades their mind, words and actions.  We actually do not feel Maya but then who is/what is?  The ego! Ego is the one experiencing relativity.  We, fundamentally, have never experienced finitude.  In many mantras, our nature is described as ‘not being born, not ageing, not dying’.  Similarly our nature is described as ‘not waking, not dreaming and not sleeping’.  It is the Jeeva that goes through these states.  We have a ego, we are not the ego. The more clear we are about this, it is liberation. “Na mukti, na bandah”. Kaivalya Upanishad, Chapter 1 verse 12 states that  We are experiencing ‘parimohita’ because of Maya.  Parimohita  means one is completely lost in Moha (higher meaning=confusion or Avarana; lower meaning= attachment).  Avarana leads to Vikshepa. Avarana is not knowing who I am and Vikshepa is like I do know who I am (I think I am body, etc).  If there was just Avarana, it would be easier but Vikshepa is harder to disidentify with.  Swami Tejomayananda ji explained that there are three types of sleeping people, first is those who are genuinely sleeping (sleeping here implies ignorance) and who can be genuinely woken up.  Second type are pretending to sleep and don’t need to be woken up and third type of people are those who think they are not sleeping and cannot be woken up.  We are the third type who think we know who we are (body, mind, etc) and therefore it is harder to wake them up. The ego thinks that it is doing everything.  Ego identifies with intellect first and expresses through doership.  Ego expresses as deservership through the mind.  Those who think are the doers and deservers, cannot find peace and they keep creating peace through pleasures, food, alcohol, etc.  Rishis are saying here that Avidya is forgetting you are joy.  But we forget that we are joy and keep trying to be joyous.  The more desires one has in one’s life, it is indicative of more sadness in their lives.  In the waking state, one lives pretending to be content.  To summarize, there is no ego, Maya, relativity and if we know this, all the struggles will be deleted.  This deletion is retrospectively (past, present and future).  Ways to bring this teaching for application is through Jnana yagna (dedicated to remembering).  We have to be dedicated to Satta (Absolute) and sacrifice nama and rupa, invest less in name and form.  A birthday is about the person whose birthday is being celebrated but a birthday of God, Guide, Guru is about us.  On Bhagavad Gita’s birthday we think about us.  We should invest less in our relative nama.  Don’t waste time trying everyone to like us. Bhakti when

Upanishad Course – Chapter 5 (Contd) Week 10 Near the end of the 10th section of Srimad Bhagavatam, when Sri Krishna is established as an adult, an entire chapter is dedicated to how Sri Krishna lives (day in the life of Bhagavan).  Bhagavan’s day flows through four pillars – Dhyana (contemplation) , Dama (rituals) , Daana (donations) and Dharma (responsibilities).  Bhagavan begins His day with dhyana. Dhyana is a sadhana/practice where the focus is on establishing who one is.  If Bhagavan practices dhyana everyday, then we need to develop such a discipline too.  This course is designed to facilitate the urgency to know oneself and be established in one’s nature.  We should trust the validity and importance of dhyana.  One has to manage their lifestyle to have a vision of who one is and what one’s nature is! Recap: We can either live for pleasure (Preya) OR peace (Shreya).  If we live for pleasure, this will be “Abhikshnan” – relentless.  The pleasure will keep fading, and we will live for more pleasure, this is a relentless choice.  If one lives for peace, then one will feel rest. The sentiment of “Do your best and leave the rest” – is that we will feel rest!  Everytime we drift from living for Shreya to living for Preya, we will feel bad.  This self-criticism is healthy because it shows us that we have drifted from Shreya to Preya, and that we have to come back to Shreya with more urgency and trust.  Those who choose to live by Shreya are naturally more reflective.  In terms of development of their mind, balance and focus is already checked off.  They now work with their minds to be more reflective.  A reflective mind starts to tune into “there is no jiva” , “ there is only Atma”- “there is no jagat”, “there is only Brahma”. The nature of Atma or “Sva”, the nature of Brahma or “Para” is described as “Sat-Chit-Ananda”.  This nature is universal. “Sat” means existence.  We know the nature of one and all is existence, because all is “existing” and the foundation for that is existence (Pujya Guruji has shared that a definition of Viveka is common sense!). Chit or awareness is knowing this – we know existing so we should know existence also.  The foundation of this knowing is awareness.  When one has such a vision – of awareness and existence (or knowing existing) – one comes to experience Ananda.  Ananda is often interchanged with Ananta (which means beyond).  When we live by the vision of knowing existing – we go beyond the limits that we are presently struggling with (like fear, jealousy, hopelessness).  In Kena Upanishad (first section, second verse) the following is mentioned –  “Ear of the ear , mind of the mind, speech of the speech, breath of the breath, eye of the eye “-  for the one who is trying to be more reflective about the nature of this existence-awareness- joy, they let go of that which is on the surface.  All of the limitations and finitude of their experiences goes away too and they come to re-establish themselves in who they are and what their nature is.  We have a role that is Vyavaharika (functional, relative) in nature and if there is functional then there has to be fundamental.  That is the Viveka which one with a reflective mind will take for granted that if there is a Vyavaharika there must be Paramarthika (fundamental identity or role).  If we know this then we will be free! The limitations of the roles we play are not “our” limitations.  In Srimad Bhagavatam, Bhagavan Krishna openly shares with Rishi Narada that He is established (AstitaH) in who He is and what His nature is, and He never falls (MachitaH) from that (He does not get lost in the many identities that He plays).  We should live a life of Seva and feel that every entity we interact with is Bhagavan. Pujya Swami Tejomayananda has shared that Seva is the means to enlightenment and the expression of enlightenment.  This class: The focus of this lesson is Vishaya (subject).  The Upanishad course may seem like it’s focused on breadth, but it is focused on depth. So we need to be more patient and more reflective.  The facet that we focus on now is “Chit” or awareness. “Sat” is as if too close to us because we can all feel the existing, and “Ananda” (independent joy) is too far for us – so we zoom in on “Chit”. Another word for “Chit” in Vedanta is consciousness.  But this is not related to being alive and dying.  Consciousness is not turned on and turned off.  A great Sadhana in the field of Vedanta is known as “Anvaya Vyatirekha”. Vyatirekha means absence and Anvaya means presence.  Upon the death of a person, AntaHkaran will be absent, and awareness is present.  When Sri Ramana Maharishi was 16 years old, He lied down and systematically went through Anvaya Vyatirekha – He started to negate that which could be negated (made absent) and let go of it.  He let go of the lifestyle, body, breath, mind, intellect, ego – but could not let go of that which is knowing all of this (awareness)!  That was as if His moment of enlightenment, and came to be established in what His nature is – which is “Chit”.  We should try to practice negating what we can and that which we cannot negate is closer to who we are!  The experiences, the equipment, the ego are all subject to Vyatirekha.  When our liefstyle is more Shreya oriented or reflective, we will start to observe that we are tuning in to “awareness” rather than “aware of”.  Then we will come to appreciate that this is one’s nature.  This awareness is called “Nataka Deepa”. One is aware of all that is absent , and that same Nataka Deepa is aware of all that is present.  It is the awareness that knows the waking state, the dream state and the sleep state.  Similarly awareness knows when this body is

Upanishad Course – Chapter 5 Week 9 In Sanatana Dharma, we believe that we are eternally blessed. This means that everyone will be enlightened.  The danger to this truth is that we think we can wait and postpone our efforts to another day.  We lose the motivation to be eternally blessed today!  Our Upanishad course is designed to train us to not wait to be eternally blessed.  The fulfillment of this course is for one to be enlightened in this lifetime.  We feel the urgency to transcend the power that makes us take up a new body. Recap of last class: Those who are sensitive to themselves and to light, the curiosity to know the external (articles, beings and circumstances) never ends. This type of curiosity is subtle form of comparison.  When we realize that this curiosity is never ending, that is when one becomes more intense about needing to know that by which we don’t need to know any more.  Knowing that, one becomes complete and there is no more comparison.  To help such a need to know, one has to become more introvert.  Our one experience, four equipments and one ego are all extrovert.  We can train them to be more introvert by converting our instinctive lifestyle into a pure lifestyle.  All the verbs we engage in should be oriented towards becoming more pure.  The extrovert body should be made to become introvert by relaxing it (no need to interact with anything/anybody).  The extrovert breath inputs and introvert breath enjoys.  We should enjoy breathing and eventually letting go of the identification with breathing.  The extrovert mind interprets and introvert mind chants.  Chanting makes us tune into God’s world rather than ego’s world. Purify, relax, enjoy, chant!  Extrovert intellect is instructing, introvert intellect enquires. Extrovert ego identifies, introvert ego observes.  Be the observer! This is the highest and deepest of training, to be an observer and be more observant.  This is what Sri Krishna describes as “Akarma in Karma” (Externally doing is happening, internally “be”ing is happening).  This has to happen everyday.  This will help us to shift to the foundation. “Sat” (existence) is the easiest facet of infinity that we can tune into.  If one has “Chit” (awareness) of Sat, meaning we become aware of Sat, then Sat is the foundation and that is Ananda.  We have to become more vigilant of the ever existing “Sat”, then there will be Ananda. Becoming “Chit of “Sat”, we become “Ananda”!  All that is extrovert will be reset, when this body dies.  All that is directed towards foundation, that will become vijnana and will not be reset and stay with us. Lesson 5: The lesson continues with the “Vishaya” or the subject.  In every experience, we have a choice to live by Preya or Shreya.  Preya is when you are further from the foundation (meaning being forgetful of existence/Avidya).  Phrase from Bhagavatam that describes following the path of preya or pleasure, “Abikshnan guna sevaya”, means that we are ever engaged in serving the senses.  In comparison, Shreya brings us closer to the foundation, one becomes more aware of existence.  When we temporarily forget about the foundation, we feel bad and this helps us to grow. Shreya is the path of peace.  We have to choose between the path pf Preya or Shreya and this is facilitated by what we value.  If we value the future (tomorrow or the next lifetime), then we will value Shreya. If we only value today, we will choose the path of Preya.  Doing this becomes our value system. When we value Shreya, this helps us to be jignasu.  Madhusudana Saraswati describes four types of Bhaktas.  Artha bhakta is one who wants to come out of pain.  Example: Devi Draupadi. Artharthi is one who wants to come into prosperity.  Example: Sugreeva. Jignasu is like Raja Janaka, his mind only went to that which relates to Brahman.  Artha and Artharthi bhaktas are waiting for freedom, whereas the Jignasu who values Shreya has no patience to wait for freedom.  Jignasu wants to know more about Jeeva and Jagat.  As they enquire more, they come to appreciate that Jeeva is actually Atma (imminent presence) and Jagat is actually Brahman (eminent presence).  A jignasu evolves to become a Jnani and comes to know that Atma and Brahman are one.  Both Jeeva and Jagat are Jagadeeshvara. The closing prayer “Om Purnam adah (Jagat Brahman eminent), purnam idam (Jeeva Atma imminent)…” Removing one purna from the other, what remains is purna.  In Shrimad Bhagavad Gita, the color classification (creation) was created by Bhagavan Krishna.  He created it from Infinity.  The overt classifications are stones, plants, animals and humans.  They are all made up of Sat, Chit, Ananda. Only thing that changes between them is how much of each aspect can be expressed.  Stones can express Sat more whereas humans can express Ananda more. The mantra that is referenced will be the answer given to the question asked in Kena Upanishad, “Why does the experience, equipments and ego function”?  The answer given in Section 1, mantra 2 is “It is the ear of the ear, mind of the mind, speech of the speech, breath of the breath, eye of the eye”.  For the one who is a JIgnasu, they have freed themselves of the sense of being the experiences, equipment and ego.  They know that they are Atma only (not Jeeva or Jagat).  He becomes “Amrita” (life/presence). Mantra means “Mananat Trayate iti mantraha” (by reflecting one crosses/transcends over fear).  Fear comes when we identify with that which is dying.  Disidentification eliminates fear. Sw. Tejomayanda shares that when we say “ear of the ear” it means that there are two loci to the ears.  This “twoness” is the Vyavaharika rupa (relative identity).  If there is a relative, then that means there has to be an absolute identity or Paramarthika rupa.  For the one who is Aviveki (careless), they feel that their relative identity is absolute and the absolute becomes non-existent.  Such a person is Atheist (Nastika). All of

Upanishad Course – Chapter 4 (Contd) Week 8 “Vidya Vinayena Shobhate” means knowledge invokes humility which expresses as beauty.  We don’t feel our joy is unstoppable, it is very much dependent.  This shows that we are not Vidya, because we don’t love Vidya.  There are many facets in our lifestyle that we “are” because we love “this” (Be it materials or muscles).  A catalyst for this love for Vidya is the understanding and appreciation that we need Vidya, and it is not optional.  For those who are searchers, Vidya is optional and they are not opting for that. For all of us who are trying to study and evolve – we need Vidya.  The Upanishad course is designed for us to increase our Shraddha – faith in ourselves and faith in knowledge.  Shraddha will pull Samadana (focus).  Focus on knowledge will pull Mumukshutva (ferocity – fierce towards freedom).  Our Upanishad course requires us to be more patient and endure more.  Recap: Guruji Swami Tejomayananda helps us to internalize Upanishad using the Anubanda Chatushtaya.  The first facet is Adhikari. Next is Vishaya (subject) and the subject of our Upanishads is Brahma (infinity, independence).  The third facet is Prayojana or purpose. The prayojana is “Sukha” (joy).  Before the tenth skanda of Srimad Bhagavatam, it is shared that Bhagavan Krishna incarnates just to bless all that He comes in contact with!  The fourth facet is the Sambanda (how Brahma and Sukha are connected).  If we know Brahma then we will feel Sukha. This is not a phala (result).  Results come from actions and knowledge is not an action.  We will be clear about this if we become less results oriented.  Unlike in secular training, in sacred training, the lesser results oriented we are, the more evolved we are.  To know Brahma, demands that we go beyond ourselves.  We cannot depend on our usual means of knowing like perception, inference.  Beyond ourselves means our Satguru, our Shastra.  This is what makes a Shishya (one who understands that the only way to evolve is to depend on that which is beyond).  This is to go beyond logic, and what is beyond logic is faith!  In the mantra from Kena Upanishad – the thread is not about “how do i function” but “why do i function”.  We have to be more vigilant about “why”. In all that we do we should create some reminder to feel this why.  We should start to drop “how”. Why do we function – The functioning is made up of the ShatKosha (six layers) – 1 ego, 4 equipments and 1 experience.  The layers are: AnandamayaKosha (ego)  VijnanamayaKosha (intellect) ManomayaKosha (mind) AnnamayaKosha (body) PranamayaKosha (breath) The ego with the 4 equipments create the sixth layer which is: Acharamayakosha (experiences or lifestyle) What is unfortunate is that the ego, equipments and experiences are such that the orientation is right now extroversion.  The ego identifies, and pushes the equipments to create experiences which we feel will bring us Sukha.  The intellect instructs, the mind interprets, the breath inputs, the body interacts and our lifestyle/experiences are instinctive. This is how we live!  But now we are trying to tune into why we are living with such extroversion.  Every facet of our life will be reset when this body dies!  The only facet that will stay with us upon the death of this body is Vijnana (purity and knowledge combined – wisdom).  These coverings are an assembly.  An assembly is always for another entity, and that entity is different from that assembly.  We should visualize this on a daily basis that the six coverings are an assembly, to make this VIjnana. It is like using an exercise equipment – just because we are associated with it, we don’t become part of that assembly.  What should we do with the assembly that we feel we are right now?  We should use this and feel like we are serving Bhagavan.  And if we remember this, we will convert these extrovert six (lifestyle, equipment, ego) to become introvert.  If we are maturing in this way, then we can contain a relative experience and not make it absolute. This Class: In Bhagavad Gita, Chapter 7, Bhagavan Krishna tells Prince Arjuna that there are four types of Bhaktas.  From lowest to the highest they are Arta, Artaarti (one who feels their only wealth is wealth), Jijnasu, Jnaani.  Each of these bhaktas wants to ‘know’. The Arta Bhakta wants to know how to get out of pain.  Artaarti wants to know how to get into prosperity.  Jijnaasu wants to know why, wants to know Sukha. Jnaani knows! Knows why, Knows Sukha.  A Jijnaasu is not one who is curious about knowing, because those who are curious about knowing joy are casual, and the curiosity never ends.  A Jijnaasu is one who is serious about knowing, they want to end the curiosity.  So far in our course, in the mantras, the seeking has been directed towards the jiva or Atma.  The following mantra is not about jiva but about seeking/knowing jagat or Brahma.  Jiva is the individual (Aham) and Jagat is the total (Idam).  The three factors that we always think about are Jiva, Jagat and Jagadeeswara. Jagadeeswara is the one who will help us know the Atma, and help us know Brahma.  This mantra is from Mundaka Upanishad (first skanda, first adyaya, third mantra):  “Shaunakoha vai mahaashalaH”  – the student here is Shaunaka (from Bhagavatam) and he is a mahaashala which means great in every way.  “Angirasam vidhivad upasannah papraccha” – he approached Rishi Angiras with humility and asked “Kasmin nu bhagavo vijnate” – He describes him as Bhagavan or most virtuous, and asks him to tell about how he can know and have that wisdom “Sarvam idam vijnatam bhavati iti” – Help me know that by which i will know all, by which i will no longer be curious, by which i will no longer be extrovert  Some implications from this mantra: We have never asked a professor or anyone to tell us about that by knowing which we will know about all!  We will only ask such a question if it is on our mind. If it is on our mind, eventually it will become in our mind.  Our questions are quite indicative of what