Upanishad Course – Chapter 4 (Contd) -

Upanishad Course – Chapter 4 (Contd)

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), JijnasuJnaani. 

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 is on our mind. 

When Kumbakarna was given a boon, what was on his mind was Nidra so he slept. 

For Vibhishana, Rama was on his mind, so he got Rama. 

In Prasna Upanishad, six students come to the Ashram and are about ask the Guru a question, but the Guru tells them to wait. 

He tells them to live there and serve there for one year before he tries to answer their questions. 

Such virtues/purity is required for this Jnana to be real. 

He even tells the students how they should live in the Ashram – 

Tapasa Brahmacharyena Shraddhaya 

Tapa means to be comfortable in discomfort 

Brahmacharya – means you have to direct your senses, and they are not to direct you. 

Shraddha – Shraddha that they will be alive after a year, and Shraddha that the Guru knows the answer

And all the students stayed! We should put ourselves in that position – would we stay for a year where we give and give, and at the end of that we may get! 

All this culture is designed to make our intellect still ! 

The extrovert intellect instructs, the introvert intellect inquires (will ask why to the ego). 

When the why has enough momentum, it will pierce through that ego and come to feel Atma is Brahma (infinity). 

Bhagavan Krishna shares this same message in Chapter 2 Verse 53 of the Gita – that one with a still intellect will be content, fearless.  

The answer to the question (asked by Shaunaka) is foundation

The foundation of a pot is clay. 

If we know clay, we know all pots. 

The foundation of waves and the ocean is water. 

The foundation of all is “Sat”.

In Chandogya Upanishad, the father tells the student “Sadaiva Sowmya”  Sowmya means one that I care for/love, Sadaiva means there is only ‘Sat’. 

In Taittiriya Upanishad, this is defined as “Satyam Jnanam Anantam”. 

The foundation of jnana/knowledge is awareness or chit.

 If we know chit then it means we know all knowledge. 

Knowledge depends on awareness and awareness does not depend on knowledge. 

The foundation is the cause and all else is an expression (forms and names). 

Our Jijnaasa has to be more authentic and deep than forms and names. We should tune into the “Sat” and we will be complete once and for all. 

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