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Who are Saints ? Summary of last session (November 7) by Shri. Mohan Khandekar ji . Shri Vijay ji started his discourse with Doha 3क. Here Sant Tulsidas offers his respects to the saints (साधू).  He compares them to the hands holding a flower with fragrance.  Just like the fragrance spreads over both hands equally, saints bless everyone uniformly, may he be a friend or a foe. 3 ख: Tusidas ji offers prayers (प्रार्थना) to Shri Ram. Vijay ji explored the four key aspects of प्रार्थना. KNOW, to whom you are praying. This will help to understand His powers. RELATION (संबंध): Be close to Him, physically and mentally. Offer Him time and money. This is pure devotion. DEMAND: You must surrender to Him without ego to request His grace (कृपा) WALK THE TALK: Your actions must match your convictions. Rest of Doha is about Sant Tusidas ji offering his respects to the evil, angry and people with negative thoughts (दुष्ट) by illustrating stories of Rahu, Ketu, Yamraj and Kumbhakarna. Shri Vijay ji ended his talk with the importance of satsang (सत्संग), listening (श्रवण) and contemplation(मनन). Devotion (भक्ती) being the last destination.

Power of Satsang Shri Vijay ji discussed Doha 2. This describes the power of Satsang (सत्संग) which can transform a person from non religious to religious.  Sant Tulsidas illustrates this point with examples of a Crow (कौवा) turning into Cuckoo (कोयल) and a Heron (बगला) into a swan (हंस).  Satsang helps to improve knowledge of religious scriptures and ability to understand God.  The satsang with Sadhus and Sant can bless us with the knowledge (बुद्धी), fame (कीर्ती), virtues (सदगती), prosperity (विभूती) and compassion (भलाई). The blessings from Shri Ram will lead us to a satsang which can generate appropriate discrimination (विवेक).  This also gets rid of our “evil” tendencies and helps us to walk on a right path.

Surrender to Guru Shri Vijayji started the session with Doha 1:1 which focuses on the glories of the Guru.  By surrendering to the Guru, we are able to purify our mind and get clarity of the knowledge. 1:2 This Doha illustrates the importance and qualities of Brahaman (ब्राह्मण).  Vijay ji further talked about the difference between Brahaman and Pandit.  The second line talks about Sajjan (सज्जन). There was further discussion about characters of sajjan, sadhu and sant (सज्जन साधू and संत).  Vijayvji described their qualities in detail. 1:3 This Doha compares qualities of Sant (संत) to the cotton. !;4 In this Doha Sant Tulsidas colates the Saint to the pilgrimages.  Vijayji talked in detail about the sacred rivers namely Ganga, Sarswati and Yamuna. 1:6 describes an unwavering faith towards the Saints. Detaching from the worldly objects will lead to sainthood.

Glory of Guru! Shri Vijayji started his talk with Guru Geeta, Glory of the Guru and importance of Guru charan pooja. The feet of Guru are compared to the lotus, which is considered to be a special flower.  He further analysed the word Anuraga (अनुराग) and how devotion to the Guru helps to remove attachment to worldly objects. He also explained the deep meaning behind the words: Raj (रज), Vibhuti(विभूती), Tilak(तिलक) and upasana(उपासना). In subsequent Dohas Sant Tulsidasji describes Guru mahima (महिमा).  He teaches us how Guru bhakti (गुरुभक्ती) will help to remove the darkness of ignorance and replace it with light of knowledge by giving example of nayan anjan(काजल).

Mangalacharan Sortha 1-5 Shri Vijayji resumed his talk by reviewing Shloka 1, 3 and 7 of Mangalacharan.  He explained the linguistic complicated difference between Sortha (सोरठा) and Doha (दोहा). Sortha 1 is about receiving blessings from Shri Ganesh and describing His glory. Shri Ganesh is also called as Gannayak (गणनायक).  Vijay ji further talked about fourteen Gun (गुण) and their corresponding devata (देवता). Sortha 2 describes the splendour and the compassion of the Bhagwan. Sortha 3 starts with the word Neel (नील), which is the colour of Vishnu and Shri Ram.  The word kshirsagar (क्षीरसागर) represents satva gun (सत्वगुण). Sortha 4 narrates the affinity between Ma Parvati and Shri Shankar, who destroys our love and desires of the objects. Sortha 5 describes the importance of Guru Charan Pooja (गुरु चरण पूजा). Vijayji explained the significance of performing it with conviction.  The words Narroop Hari (नररूप हरी) can be interpreted in two ways. Shri Ram is in the form of the नर.  The other interpretation can be that Narhari was Sant Tulsidas’s Guru. The Guru Geeta starts after Sortha 5. Here the Guru is considered to be equivalent to the Bhagwan. It continues to describe the glories of the Guru.  One should worship the dust of His feet (धूल की वंदना) to receive His blessings. It is compared to the Sanjeevani (संजीवनी बुटी), which has strength to bring back the departed.  In other words the Guru can retrieve the dormant Adhyatma (अध्यात्म) within us.  The word Parivaru (परिवारु) includes six elements (षड्रिपू), namely lust (काम), anger (क्रोध), greed (लोभ), pride (मद), attachment (मोह) and jealousy (मत्सर ).

Mangalacharan Shlokas Shri Vijayji resumed his talk with explanation of Mangalacharan shlokas. Shloka 4: The word Kavishwar represents sage Valmiki and the word Kapishwar represents Hanuman.  To explain further, he narrated stories from Puranas.  The Ramcharitmanas have references from Puranas, Vedanta, Bhagvatam and more. Shloka 5: This shloka can be interpreted with different meanings. Who is Sita? Sita is the cause of this universe (जगत का कारण/प्रकृती). This is the subtle state of Prakriti (प्रकृती). Sita is also a Klesh Harini (क्लेश हारिणी). What is क्लेश? They are five, namely Avidya,Asmita,Raag, Dwesha and Abhinivesh (अविद्या अस्मिता राग द्वेष अभिनिवेश ).  In other words, Ignorance, Ego, attachment, dislike and fear of death. Surrendering to Sita will eliminate all of the above.  The one with knowledge of Vedanta knows that Sita and Ram are ONE. …( Ishwar and Maya are inseparable). Shloka 6:This Shloka has vedanta vichar (वेदांत विचार). The first line is describes Vidya Maya (विद्या माया) and second line Avidya Maya (अविद्या माया). Maya controls Deva, Danava and Brahma (देव दानव और ब्रह्मा). The only reality is Ishwar. Vijay ji also discussed the analogy of rope and snake.  Without the rope, a snake is non-existent. The word रामख्यमिशं in the fourth line is emphasizing us to surrender to Shri Ram to help us transcend this world(भवसागर). Shloka 7 narrates the glory of Ramcharitmanas, the epic Granth (ग्रंथ), which has references of many Puranas,, Vedas and Shastras (शास्त्र).The word Swant Sukhaya (स्वान्त:सुखाय) describes the happiness “within”.

Ramayana Class Review 2 Shri Vijayji started by explaining difficult (क्लिष्ट) laws governing the complex Anushtup chand (अनुष्टुप छंद), the poetry composition of Geeta and Bhagvatam. Then he proceeded to explain the meanings of the shlokas of the Mangalcharanam (मंगलाचरण). Sholka 2 is about Faith and Trust. Parvati represents Faith and Shiva represents Trust. Shri Shankar has unwavering trust and faith in Shri Ram. Shloka 3 talks about the glory of Guru who instills faith,trust and knowledge in the seeker which encourages him towards the path of devotion. Vijayji further described the Manasarovar (मानसरोवर) and its four corners. The session concluded with the story of Sant Tusidas and his inspiration behind writing Ramcharitmanas.

Ramayana Class Review After a short break Shri Vijay ji resumed with Ramcharitmanas discourse.  He started by explaining the meaning of Mangalacharan and Ramayan.  Ram represents the Supreme Reality and Ayanam (अयनम) stands for two meanings: Goal or Path.  He further explored the four questions of Vedanta and relationships between Jeeva, Jagat, Ishwar and Brahman (जीव जगत ईश्वर & ब्रह्मन्). Vijay ji then discussed the meaning of Ramcharitmanas and narrated the gripping story of the author Sant Tulsidas and His inspiration behind writing this epic granth (ग्रंथ) He ended his pravachan by explaining the intricate details of first shloka (श्लोक) of Balkand. We will continue with 3 more reviews. Hari Om!

Upanishad Class 2021-22: Summary Week 29 In the last class of the Upanishad course, the lessons 1-14 were revised and summarized. Lesson 1: Acharana (commencement). What makes us do what we do is sukha prapti.  All of us are trying to be joyous. The Upanishads are guiding us to understand Praptasya prapti, we are already joy and we cannot create it.  We only have to know that we are joy. When we follow Praptasya prapti, then the journey-er is destroyed. Lesson 2: Adhikari (student/disciple). The first facet that makes one a disciple is Viveka. When one practices Viveka, one acknowledges the presence of Dvaita, duality both in outer and inner worlds.  This requires one to prioritize and let go. The second facet is Vairagya, knowing that a facet of this duality is dependent.  The relative is dependent on the absolute. Sw. Chinmayananda describes this as the wings of a bird, with each wing supporting the other wing. Lesson 3: Adhikari (continued). Sadhana chatustaya (design of 4 virtues). This is needed to commence Sadhana.  All that is needed is to focus on one virtue and the remaining three will come.  We need to focus on the application of these virtues and for that a guide/Guru is very important. Guru/guide makes the virtues real and personal. Lesson 4: Vichara (inquiry) of dependency. This helps us to follow Praptasya prapti.  By inquiring, we are trying to know joy, not create joy.  We have to know to be able to benefit. Vichara is very important for Dhyana. Lesson 5: Atma vichara (inquiry of the Self). To engage in Atma vichara, one has to follow the path of Sreya (bigger in terms of space, time and matter).  One who follows Sreya, knows that there is more to the jeeva than just the jeeva. There is more to the jagat than just the jagat. The vichara we have to engage in is to find out more about the foundation of the jagat and the jeeva. When we discover the foundation, we will find that it is independent.  What we need and are looking for is this independence. The difference between being alive and being life is that the former also includes fear of death.  When one tries to inquire how it is that we are alive, we lose the fear of death and feel life! Lesson 6: Atma vichara (continued). The lesson begins with the questions as to how come we not experiencing the big-ness.  The truth is that we are experiencing it but we are strongly identifying with the ego.  It is the ego that is going through all of the small-ness of desires, thoughts and actions. We are not experiencing the sorrow, stress, etc, there is another part that is going through these emotions, not us.  When we feel we are the ego, the result is extroversion, viksepa (projecting and expecting).  An analysis of Avasthas was also discussed in this lesson. Avasthas are waking, dreaming and sleeping that the ego goes through, not life. Lesson 7: Brahma vichara. By engaging in focused inquiry, we are creating new Vasanas. These Vasanas are transcendental vasanas, helping us to transcend the body, mind.  Brahma was reflected upon by Svarupa laksana (direct) and tatstha laksana (indirect). Lesson 8: Brahma vichara (continued). Bhagavan Narayana is Bhgavatam is described as Ahetu, one without cause. Infinity does not cause, which means there is no effect, that means there is no ‘you’.  By this logic, our original parent had no children….we are therefore the original parent ourselves. IF there is a cause, then the cause is Brahma.  In Shrimad Bhagavad Gita, Bhagavan says “I am in all (cause pervades the effect) and all are in me (there is no effect)”. Lesson 9: Brahma-Atma aikya (Atma and Brahma are one). This involves sanyasa. ‘Sam’ means well , ‘ni’ means down and ‘asa’ means throw.  Throw down well….the conditionings! By doing so, ‘Tvam’ and ‘Tat’ really are ‘Asi’. This message can be invoked through the Mahavakyas (revelations). Focus of this lesson: ‘Sat’ Lesson 10: Brahma-Atma aikya (continued). Phrase ‘Satyam Jnanam Anantam Brahma’ was introduced.  Jnanam means knowledge is a synonym for Chit because all knowing happens because of awareness.  We also explored the process of knowing, Paroksha, Pratyaksa and Apraokasa. Focus of this lesson: ‘Chit’ Lesson 11: Panca kosa viveka was introduced (six coverings including the lifestyle). Those who are most pure, don’t have to go through panca kosa viveka, all they need is Sravana.  When their Sadguru shares with them ‘Tat Tvam Asi’, they immediately feel ‘Aham Brahmasmi’.  Since we don’t have such levels of purity right now, we have to facilitate the purity by disidentification. The more articles, beings and circumstances that we depend on, the more impure we are.  When we start to disidentify, there is ‘Anvaya’ (that which is remaining), we experience ‘Asti’ or ‘is-ness’. Focus of this lesson: ‘Ananda’. Lesson 12: Antah karana sadhana via Sravana, manana and nidhidhyasana. As we live a life of purification, the purification will make us eligible for Sravana which will further make me inclined for manana (reflection) which in turn will make me inclined for nidhidhyasana (contemplation).  In order to become a full-time seeker, we have to engage more in manana and reflect perpetually.   Lesson 13: Antah karana sadhana (continued). The focus is on nidhidhyasana (nitaram dhyaihi), perpetually thinking.  To be able to develop strength to do this perpetually, Upasana to our Ista deva (personal God) and Ista Guru (personal Guide) is important.  We explored the five Ss needed for contemplation: Space, Seat, Senses, Sentiment and Surrender. Lesson 14: Om Dhyana. Using the saguna to reach the nirguna, using sound to be silence.  It is only when we know Om, Bhagavan or Upanishad, that we start to depend on them.  The jnana leads to Bhakti and Bhakti leads to Jnana. Any dhyana on Om, leads to one’s evolution.  More implication of the lesson is when one contemplates, one should not be doing so for a result instead we should do it because it is one’s Svadharma, it is the only purpose of our lives. “Iti Mandukya Upanishad Samaptaha”!

Upanishad Course – Chapter 14 (Contd) Week 28 When we think of Purusha, we think of a man or a human. Built into both there is ego. With ego there is separation, distortion and arrogance.  Acknowledging this, our Veda is ‘Apourusheya’ (not by a Purusha). The insights of the Veda have not been facilitated by a man/human/one with ego, distortion and arrogance.  The Veda may be the only facet of creation that is Apourusheya and hence is known as ‘Narayana Vakya’. These are the words of Bhagavan.  Everything we see is created by human, the only facet that is not is nature, but even that is constantly being processed by human.  This sharing is faith-based and is impossible to prove this. If we need proof of this then we will always be disappointed.  If we have the faith in what is being shared, then we should ‘listen’, this is why the Veda is also known as ‘Shruti’ (that which is being heard, that which is to be listened to).  The Mantras that we learned in this course are the words of the same Bhagavan Krishna who is teaching Bhagavad Gita. We should feel that and see how it transforms us! The purpose/trajectory of every facet of Sanatana Dharma is Nirguna. The purpose of Puja and trajectory of contemplation is Nirguna (without qualities).  Guna also means rope, so Nirguna means without ropes or without limits. All of the Dharma is for Sanatana (infinitude).  Now that the purpose and trajectory is clear, there has to be a path. This is Saguna (with qualities). The infinite with qualities is Bhagavan. Our Sathguru is one with positive qualities (virtues).  Purpose of Saguna is Nirguna. “Aum” is a pure expression of this. “Aum” is a sound and it automatically implies that there are limits or gunas.  But this sound is to lead us to silence (limitless and without gunas). Silence does not depend on sound, but sound depends on silence. Silence is a substratum for sound.  Recap: The Mantra we reviewed last week is from the Mundaka Upanishad (2nd Mundaka, 2nd Khanda 4th mantra, 2:2:4) PranavaH dhanuH – The bow is Aum SharaH hi Atma – Arrow is indeed the Atma (here, Atma means Jiva/ego) Brahma tat Lakshyam uchyate – what is taught is the mark/aspiration is Brahma (infinity) Ego is to use ‘Aum’ to travel to Brahma.  Apramattena veddhavyam – This is to be hit/known, without distraction (whole heartedly, completely, sincerely)  Sharavat tat mayaH bhavet – The arrow or Jiva will be filled with divinity The micro (Jiva), when it unites with the macro (Jagadeeswara), what remains is only Brahma. Difference between Jiva and Jagadeeswara is only in terms of diversity, no difference in terms of depth.  If we go deep into JIva or deep into Jagadeeswara, what we will find is the same infinity. They are different on the surface but at the depth they are not!  This lesson is on Aum or Dhyana. The subject shared is ‘Aum’ because that is what we need to contemplate on.  Our Rishis and Pujya Swami Tejomayananda are giving us more and more of the subject (Vishaya) for us to contemplate on. ‘Aum’ is like a zip file which is so dense !  This Class:  We can visualize a chart with “A”   “U”   “M”   “~”  (~ represents what is transcendental) Here is what “Aum” implies, a framework from most abstract to most tactile: A is symbolic of Anda (Brahmanda, Anda means egg) , U is the garbha (often described as Hiranyagarbha, this is the womb), M is the kshetra (field). That which transcends AUM, or the amaatra (silence) is Atma (spirit). Spirit expresses in the field, in the field there is a womb and in the womb there is an egg.  A symbolizes Virat (macro body), U is Hiranya (macro mind), M is Ishwara (macro ego) and beyond that is Brahman. First we have to feel we are everybody’s body, then more sensitive we have to feel we are everybody’s mind, then more sensitive if we are everyone’s ego then we cannot be egotistical! Beyond this is Brahman.  A is Jiva, U is Jagat and M is Jagadeeswara. Beyond Jagadeeswara is Joy. Jiva is micro elements, Jagat is macro elements , Jagadeeswara is the source of those elements and Joy is existence.  A is Vishwa (complete, we feel most complete in the waking state), U is Taijasa (half-complete, in the dream state), M is Praajna (least complete, but there is still a sense of prajna or knowing, sleep-state). Beyond this is Turiya. Turiya is the fourth state. A is the gross body, U is the subtle body, M is the causal body and beyond that is Absolute. Gross, subtle and causal are all relative, while beyond that is Absolute. A is this body, U is the mind, M is the ego and beyond that is the Spirit.  If we reflect on this with our eyes open, we will see many connections.  If we contemplate on this, we will feel those connections.  The whole vision of Aum, when we move from “A” to “beyond” we are moving from individuality to infinity.  Mandukya Upanishad has only 12 mantras and the following is the last mantra.  Amatra – means beyond measurement (immeasurable) ChaturtaH – means the fourth. This refers to the fourth state Turiya. But there is no fourth state, there is only oneness.  There is only awareness. The idea of sleeping, dreaming and waking is only for the ego and not awareness.  AvyavahaaryaH – means not related to worldliness.  Prapancha upashamaH – when creation becomes very calm, which means the gunas have gone into balance, that is there is no creation (no Maya).  ShivaH – auspicious, egoless. AdvaitaH – oneness Evam Omkara – This sound of ‘Aum’ will lead one to all that is described above.  Om Atma Eva – We will feel this as ourself  Samvishaty – to merge Atmana Atmanam – When the ego uses Aum , then the ego will merge with Atma YaH evam Veda – The one who is experiencing this knows the Veda The heart of Srimad Bhagavatam is the 10th section , the breath of this heart is a series of 5 chapters.  The udaana shakti (power of the breath of the heart) is the chapter on Rasa Leela, it is an experience of enlightenment.  This is like Vishnu Sahasranama, where  Acharya Bhishma