Class Summary for Dec 5, 2021 - Kailvalya Upanishad - Slokas 19 - 22

 Summarized by: Sridhar.V

The class started off with our Omkar routine followed by Pranayama and prayers.

We did a recap from our last class 11.21.2021 where in verses 15,16,17 and 18 were discussed.

We also watched a video of Gurudev where he in discussed using various examples, the meaning of “ATMAN” and in particular the one where in he describes that based on the equipments the expressions of the same source varies but in reality all are one and the same.

Excerpts of verses 19,20,21 and 22:

Translation of verses 19 & 20 :

In me alone; everything is born,in me alone does everything exist and in me alone gets everything disolvd. I am  that non dual Brahman.

I am smaller than the smallest and also am I the most vast. I am the manifold universe- amazing; I am the ancient one,the Purusha,the supreme ruler am I,the effulgent one by nature ever auspicious.

Commentary/Meaning :

The effects can never remain away from their cause;they are all born from their cause,they exist in the cause and even if the manifested effects were to end their particular expressions, they can merge back only to become one with their cause.

Eg: the waves arise from,exist in and merge back into the ocean.

The ornaments arise from,exist in and merge back to become gold.

Similarly the entire phenomenal pluralities that provide our world of relative experience arise from Brahman,the supreme consciousness,exist in it and when the higher is experienced,the lower merges back into it alone.

Brahman is the world’s substratum ultimately(non dual Brahman am I concept).

In the absolute,dimensions are impossible.. In the relative world without the concept of dimensions,no gross experience is ever possible.

The Brahman is smaller than the smallest and vaster than the biggest- such concepts Anoraniyan and Mahaan are easily appreciated by the intellect but in the world outside these are two contrary qualities and its impossible to imagine this with the same object. Hence through the known meaning, that which is comprehensible, the all pervading Reality is indicated.

The Brahman is the manifold universe and as well as the ancient one (Vichitram and Puratanoham)

and is also the Purusha, Ruler and the Effulgent one along with being the ever auspicious

 

Translation of verses 21 and 22:

I am without hands and legs, of incomprehensible power,I see without eyes, hear without ears. Devoid of all forms,I am knowing everything and there is none that knows me I am ever pure knowledge.

I alone am the theme taught in the different Vedas, I am the revealer of the Upanishads,the Vedanta and I alone am the real knower of the Vedas. For Me there is neither merit nor demerit,I suffer no destruction, I have neither birth nor body, nor sense organs nor the mind intellect equipment.

 

Commentary/Meaning :

I am without hands and legs(apani-padah-aham) These expressions should not be understood as the direct word meanings and if dwell into the actual meaning,the hands and legs are representatives of the 5 instruments of action with which all of us express our responses to the world,the mode of the responses is ordered by the person’s own powerful vasanas.

Similar analogies for understanding purposes are electricity has no bulb or gas has no engine but it’s the power that drives both to function

I can see without eyes and hear without ears and am the incomprehensible power(Achintyasakthi).

I am devoid of any forms and there is no one that knows me.

I am ever the pure knowledge-(chit-sada-aham)

On waking up from the dream,inspite of the experiences within the dream, we recognize that we were always in our bed and never made any visit to any of the destinations and that the strange situations were all but the hallucinations of the consciousness or Brahman.

Thus I am the pure knowledge without any object for it to illume other than itself.

This effulgent knowledge that am I always (sada) is the final spiritual experience.

We will continue with verses 23 and 24 to wrap up Kaivalya Upanishad in our next class. 

Class Summary for Nov 21, 2021 - Kailvalya Upanishad - Slokas 15 - 18

Summarized by: Shilpa Sail 

We started the class with meditation as it helps us calm our minds and preps us for the class. 

 

• We discussed verses 13 and 14 further. Three states / avasthas are - Jagrut avastha, Swapna avastha, and Sushupti avastha 
• What is common in all three states --> consciousness which is a witness in all the three states. 
• The Waking State/ Jagrut avastha Body, Mind, and Intellect are all active. We are performing all transactions of the world. The mind occupies the brain and performs all the actions. In this state, trying to be aware of the true self is the goal. This is also called the Relative reality state. The BMI is in your control. 
• The Dream State /Swapna avastha The mind is active in this state. In the dream state, whatever we experience feels real. E.g., if we dream about the flood, our mind creates everything: the water surge, emotions of getting drowned, and feeling helpless. 
• The Deep Sleep State /Sushupti avastha Absence of all transactions of the world. Body, mind, and intellect are all inactive in this state. It is the Bliss state as there is no experience of any emotions.
• Further interpretation of the three states. We have two aspects - Ignorance and Error Ignorance -> we don’t know who we are (our real nature) Error -> we take our BMI as ourself In waking and dream states, we experience both Ignorance and Error. Because of the Error we tend to accumulate vasanas in these two states. In a deep sleep state, only ignorance exists. It is a completely tamasic state with no error. That is why we feel happy and we are in a BLISS state. 
• In the deep state, we are not accumulating new vasanas. Comparison between the Waking and Dreamer state. In the flooding dream, the individual feels scared, but as soon as the individual wakes up, the pain and loss vanishes. We do not feel the pain as we know the situation created in the dream state is a maya. In the same way, a realized person in a waking state enjoys the feelings and emotions that come to them. If we can establish that the world is a maya we will not experience any pain in the waking state. 

Translation Verse 15-16 

•  From Him are born the Prana (life) the Antahkarna (mind)., and all the organs; Then also (are born) the sky, wind, fire, water, and earth. He is the support of the whole universe. That supreme Brahman is also the Self in all, the ample support of the universe, subtler than the subtle, and eternal- “ That alone thou art; thou alone art That” 

Verse 17-18 

•  Lived in waking, dream and deep sleep that which illumines the world of relative experiences that Brahman am I - and realizing thus, one is liberated from all shackles. In all the three realms (waking, dream and deep sleep), that which is enjoyed, the enjoyer and the enjoyment- I am different from them all, I am their Witness, the Pure Consciousness, I am Ever-auspicious. 

Theme -

• From this conscious everything including life, BMI, PFT,OET, and this whole universe arise. This consciousness is in all of us, for ever. 
• Just like the needs for kids to go to sleep are different for each kid, we need different type of guidance. 
• The illuminator is different from the illuminated. Realizing that we are the illuminator and not the illuminated, liberates us. 
• Like the sun is not impacted by dirty places or clean places our consciousness is not impacted by the agitations of the mind, body, or intellect 
• The REAL ME is a witness to all the experiences and experiencer in the 3 realms. 
• Like OIL in Water, will always separate after some time. 

 Discussion on the shlokas 15-18 

• All the elements of this universe are manifested from the supreme energy Prana, life and senses all of them are one. The five elements are also born from that supreme energy. That energy supports the whole universe. Anything in existence is born out of the five elements. From that supreme self everything is born. 
• It is the fourth factor not the B M I the one which is beyond all of that. It is supporting the universe and it is subtler than the subtle. That is you …you are that… 
• When we recognize that "I am" the one which is experiencing all the three states then we can get freedom from all the maya and ignorance. 
• The experience and experiencer are both the same. Someone is witnessing all this and that one is the Real Self. 

Story- 

•  Hanuman was carrying the Sanjivani herb and flying towards Lanka. Bharata thinks it is a demon and shoots Hanuman with an arrow. Later he realizes this mistake and says to Hanuman I will shoot an arrow and you can hold on to that arrow to reach Lanka faster. Hanuman thinks why do I need your arrow to go to Lanka. I can carry the whole mountain, why do I need any help. For a moment he was under the influence of ego, but he quickly recovered and understood that it was a reminder for him to be humble and not proud, and realize that everything is due to RAMA. This shows us that ego is very difficult to control and even a realized person like Hanuman was under its influence for a moment. But being a realized person he was able to conquer it. 
• In the same way, we have to control our ego and not let it drive our actions. 
• Methods to help a seeker understand the concepts explained in these verses. 
• One of the ways suggested --> Sravanam, Mananam, and Nidhidhyasana. 
• By attending the regular Balvihar class or listening to pravachan we follow the Sravanam path, but Mananam and Nidhityasam are equally important. 
• During Mananam we should try to recollect what we learned this helps us remember and absorb the teachings. 
• During Nidhidhyasana with concentrated meditation, we can delve further into the knowledge that we acquired with the help of contemplation. 
• In addition, we can follow --> Karma yoga, Bhakti yoga, and Jyanan yoga.

Class Summary for Nov 14, 2021 - Kailvalya Upanishad - Slokas 13& 14

 Summarized by: Shailesh Vyas

Started with meditation, anulom vilom.

Initial Q&A 

• Prayanam with fasting is easier compared to a full stomach.
• Question - Why do we use chin mudra for meditation?
1. Any mudra is used to lock the energy. This way energy gets looped and circulates back into the body.
2. Gyan Mudra - Thumb represents Paramatma and Index finger represents Jivatma. Rest of my fingers are indriyas.

Recap

• Karma yoga and Bhakti yoga paths are all valid paths and will get you to a certain point. Gyan yoga is the final and ultimate step to get one out of the cycle of births and deaths.
• Like two pieces of wood when subject to friction produces fire, similarly by churning our minds (pseudo self with higher self) we can produce fire (of knowledge and wisdom).
• Why was the analogy of fire given ..
• Fire represents light (and the way it removes darkness), similarly fire in this reference can remove ignorance.
• Second, fire burns anything it touches, so in this reference this fire of wisdom can burn vasanas and bondage.
• Article on Vanaprastha Ashram (approx age of 50). We need to let go of things and focus on what is important. Four takeaways -
• Quit the rat race and find something more fulfilling, less stressful and more at your term and pace.
• Service - Find a way to serve society
• Worship (Jap) or focus on the higher cause.
• Identify your key relationship and take time to connect with them.
• Story - Guru dips disciple heads into water to show how strong dedication you need.

Shloka 13 

Translation -

In the dream state, the Jiva experiences both pleasure and pain. Maya creates by its own illusory power a world of imagination for the Jiva (to enjoy).

In the state of profound deep sleep everything merges into its cause.

The Jiva is overpowered by Tamas, and comes to exist in its form of bliss.

The awakened body is enjoying all pleasure.

In a dream state even though you are in a dormant state our mind and intellect are still not completely shut down (Maya creates an illusory world).

In deep sleep, you are in bliss. 

Shloka 14

Translation -

Again, following from endless previous births, due to the karmic reactions gathered in them,

that very same Jiva goes (back and forth) between the dream and the waking states.

In these three cities (states), merrily sports the same (helpless) individual soul.

That from whom verily have sprung up all the diverse varieties of experiences;

That is the support or substratum the indivisible bliss-consciousness.

Into that alone dissolve all the three cities (states) once again.

Theme 

• The same Jiva in the dream state experiences joys and sorrows from its own projected world. e.g. I can have the president clean my dishes.
• This is experienced through the sukshma sharira. All the materialistic identities are in un-manifest or seed form in this state.
• In a deep sleep state, the gross and subtle body are dissolved, and there is NO-THING state. We become conscious of the absence of things. THis is a state of non-apprehension.
• Everyday we wake up from deep sleep due to our vasanas.
• We keep cycling between the 3 fields of experience - wake, dreamer and deep sleeper.
• Like we play the three roles - husband, boss and friend, the common factor is Consciousness = Me.

Discussion

• Movie Dashavatara is a good example where all 10 roles were played by the same actor.
• Mind and Intellect becomes projection.
• You kill somebody in your dream and in the morning you may wonder I never thought I could be such a person.
• In a deep sleep state, the gross and subtle body are dissolved, and there is NO-THING state. We become conscious of the absence of things. This is a state of non-apprehension.
• Does this mean one has to sleep all the time?
• Recognizing/Awareness/Realization of the true wisdom, and how you operate in all three states is the anandam state.
• Newton law of inertia - Material in a particular state remains in that state, Unless an external force is applied to it. 
• If I am in anandam state, why am I waking up .. Even though the temporary vasana package was dissolved, it's not gone .. Everybody is going to wake up as the vasana package is calling for it.
• In daily life we keep going through this cycle of sleep, dreaming and waking up state.
• The More time you have spent on sleeping, you still feel tired either due to dreams, or you couldn’t sleep. More time you spend on deep sleep you feel fresh (as if you were in anandam state).
• Study on sleep has contradiction with the above statement.
• You get good sleep when REM is also good. Studies were conducted where folks did deep sleep but not enough sleep were still tired.
• Vedanta is trying to say that there is one entity that is taking you to all three states. That who is witness to all three states is the truth.
• Question - We are somewhere in control in the waking state and lose control of the body in the dream state and "lose" both mind and body in a deep sleep state. How can we experience sustained joy when the mind itself is not available to experience?
• Real you is beyond experiencer and experience.
• There is no experience 
• Question - Are you not experiencing anything in deep sleep?
• It's almost like you are dead.
• When a mosquito bites you in a dream .. if you are not completely dissolved you will move but at some point you are completely asleep and will not even realize. 
• Reflected Consciousness is mentioned in Atma Bodha.
• Whatever is in the dream is the reflection of atama.
• Question - Is deep sleep a state when we are closer to Brahman?
• Deep sleep is just an example here
• e.g. Let's say someone has an important day next day .. you often don’t sleep or check the clock throughout the night .. This is Vasana playing over all three states.
• Samadhi is also closer to dissolving in Brahman.
• Let's say Mirror, water and colored ink reflect the Sun differently, it's ultimately the same sun. If the sun goes away it's gone for all three.
• Entire dream state is created by a dreamer .. When I wake up all of that is dissolved, is it possible for me to realize its dream. If you are going through a bad dream, the only way out is waking up.
• Similarly this world is also a projection, and the only solution is removing ignorance. As soon as you realize, things around you don't affect you.
• Mandukya Upanishad - As per Mandukya Upanishad, both dream and waking state are considered same.

Ended class with Meditation and Summary of class.

Class Summary for Oct 31, 2021 - Kailvalya Upanishad - Slokas 11 & 12

  Summarized by: Neelima Turaga

We started the class with opening prayers, pranayama and meditation.

There was a brief discussion about the right way to do pranayama. It is important to avoid a heavy meal right before the session and to ensure there is sufficient gap so that the pranayama can be performed more effectively. 

As part of the recap of the previous class, we discussed how Gyana yoga is the only way to attain moksha. Karma yoga will help you cleanse and accumulate positive balance to get to Brahma loka, where he gives you the knowledge of Brahman. Similarly Bhakti yoga path can get you to Vaikuntha.  Karma and bhakti can be alternate paths to get to a certain point, but gyana yoga is the final and ultimate step to get out of the cycle of births and deaths.  

A person following the path of Karma yoga or Bhakti yoga needs to have the right intent and be without any expectations, in order to progress in the right direction. Whatever path is chosen, they ultimately converge to the path of gyana. The ultimate, which is the Brahman, can only be accomplished with gnana yoga.

In Kaliyuga, Nama sankeertana is the minimum a person can do to cleanse oneself and progress on the spiritual journey.

We then discussed the article about Vanaprastha in the current times. It talks about the emptiness that a person faces at some point in his/her life. The article advises that before this happens, one should take the following steps.

-Quit the high stress, rat race kind of a job before the professional decline happens. Find something more fulfilling, less stressful and more at your terms and pace.

- Find a way to serve the society

- Worship or focus on the higher cause that you had never found time for, earlier.

- Identify your key relationships and take time out to connect with them.

In any profession, peak is reached at a certain stage in life, and then, professional decline begins. We do not know how to let go at that point as we are too engrossed in our pursuit of material things. Our Hindu philosophy tells us that we have to at some point withdraw from the grihastha ashrama and go into Vanaprastha ashram, and retire to the forest. This particular article we discussed, talks about Vanaprastha ashram and gives practical advice for the present times.

We then chanted Shlokas 11 and 12 and discussed the translation and meaning of the verses.

Translation :

The ego is the lower arani and Om is the upper arani. When self knowledge is repeatedly churned  through constant practice, a wise man burns up all cords of his bondage.

The self or jiva, deluded by the maya alone identifies with the body and does all actions. Objects like food, wine, women etc by the enjoyment of which is possible only in the waking state the jiva strives to gain utter satisfaction.

The comparison given here is that two pieces of wood when subject to friction produce fire. Similarly, when our pseudo self is able to churn with the higher self, the fire of knowledge is created by which the ignorance is removed and we are free from all bondages. 

Without this fire, the jiva or the pseudo self is deluded by maya. In the waking state we can only identify with our bmi and think everything connected to the bmi is real and hence enjoying all the material things. Whereas, in the deep sleep state,  none of this is important and there is no identification with this bmi. That is the time we can identify with the Brahman. 

Every upanishad uses some metaphors to describe the Brahman. These metaphors have to be interpreted carefully. In one of the upanishads, the Brahman is compared to a spider. A spider  is able to create the web from itself, just as the Brahman creates this universe from within.  Just because this comparison is made, one cannot also compare with the eight leggedness of the spider. This becomes totally irrelevant and out of context.

In this Shloka, the metaphor used is that of Fire. When there is darkness, that which is hidden from us cannot be seen. When a fire is lit, there is light and  we get to see what was covered by darkness earlier.

For example if we walk into a room in pitch darkness, nothing can be seen. None of the objects in the room are visible. The moment light comes on, everything is visible. We can now see all the objects present there. Does it mean the objects did not exist when it was dark ? No. The objects were always there. We just could not see them. The same concept is applicable to Brahman as well. Brahman is always within us. But due to the darkness of ignorance, we are unable to see it. When the appropriate light shines and the darkness is dispelled, we will be able to see or realize the Brahman within us. 

The second reason for giving fire as a metaphor is that fire burns anything that it touches. In this case, it is ignorance. Just like the friction between two aranis (pieces of wood) fire is produced. When the pseudo self is churned with the higher - shastras, scriptures, or OM,  the fire of knowledge will be produced, which will burn the vasanas and bondages. 

The atma, when it is impure or deluded, becomes jivatma. When the ignorance is removed it becomes the purest form of atma. In the waking state it enjoys all materialistic things. It is important to constantly remind oneself to balance it out and not get completely engrossed in such material enjoyments. It is important to keep it limited to what is required and nothing more.

Another analogy is that the bottom arani is the mind and the upper arani is the higher, could be shastras or scriptures. The bottom part has to be steady and the upper part is rotated.  That implies that the mind has to be held steady while the shastras are put inside and churned. This can be accomplished with the guidance of a Guru. 

The spark ignited with such churning has to be carefully nurtured to turn it into a steady flame, otherwise it can die out very soon. This can be done only with proper sadhana, including meditation and constant contemplation,

We ended the class with closing prayers.

Class Summary for Oct 24, 2021 - Kailvalya Upanishad - Slokas 9 & 10

 Summarized by: See Sekhar Palaparthy

We started the class with our Prayers, Pranayama and Meditation.

Recap

• We recapped few key points from previous class Shlokas (7 and 8)
• Nirguna Upasana aids to the ultimate truth and if that can’t be practiced, one should start with Saguna Upasana
• Uma Maheswara has been used as a representation for Saguna Upasana and we recapped on this form’s significance (Purusha and Prakriti); Also, emphasizes the balance which is required between Spiritual and Material aspects during meditation
• Guru can’t give Moksha, but can only provide the knowledge and direction

Reference from Guru stotra sessions:

• All the paths like Karma Yoga, Bhakti Yoga, Raja Yoga and so on involves action, but the ultimate path is the Gyana Yoga where there is no indulgence in any action.

• However, all the other paths DO play a key role to make one qualify to realize Brahman or Gyanam (or practice Gyana Yoga)

• All the yogas (except Gyana Yoga) help
• Cleanse and prepare BMI (Body, Mind, and Intellect)
• Get your intellect to focus on the ultimate truth

• Key point from Shloka 1/2: Shraddha, Bhakti and Dhyana - represent Shravanam, Mananam and Nidhi Dhyasanam

• Single pointed focus (bhakti) and faith are required to proceed on the path of Gyana Yoga

Kaivalya Upanishad (Sloka 9 and 10)

Shloka 9 :

• The Upanishad is making an attempt to define the undefinable “Brahman”
• HE alone is all that was and all that will be – Eternal (i.e Brahman is timeless; not bound to time concept)
• By knowing the “Brahman”, one goes beyond the continuous cycle of birth and death (i.e realized, without the need of taking any more births)
• There is no place where Brahman doesn’t exist; It’s all pervasive and omnipresent (timeless)
• Ex: Waves in a Ocean; Whether there is an existence of wave or not, Ocean/water is always there; similarly Brahman is the only one which is always there, all other name- forms come and go
• Gold is the truth in all ornaments; in other words, Gold is the cause of the ornaments, which is the effect
• We define boundaries ourselves either by a building 4 walls, or by containers and so on, but space is all pervasive; it isn’t confined to any object. Similarly, Brahman is all pervasive; there is no boundary which limits the existence of Brahman

Shloka 10:

• One who understands this TRUTH and experiences own’s self in all beings becomes immortal with complete freedom from attachments/vasanas. There is no other means to attain the “Highest Brahman”

• Ex: Room with mirror; when one enters into a room of mirror, you would not alienate all the other reflections from you, as you see all of them as same i.e yourself. Similarly, the state of oneness, is where one sees Brahman everywhere and in everyone
• This shloka emphasizes that being one with all is the ONLY means to attain the Brahman.
• However, this doesn’t mean all other means or paths aren’t useful or do not have any relevance towards the ultimate goal
• Ex: Pole-vault -The ultimate goal is to clear the height; As it isn’t sufficient to just know that clearing the height is the goal, but one would need the pole to be able to clear the height. Here the pole represents all the other paths like Bhakti, Karma and so on, using which ultimately, we need to reach to a state where we can “leave” the pole i.e the state, to be one with all.

Who is knowing whom?

• Question discussed: Is the pseudo “I” knowing the Brahman OR Brahman knowing the Brahman

itself?

• The Sukshma Shareera (subtle body), is the one which is trying to realize the TRUTH. Due to all impurities from Vasanas, this Sukshma Shareera isn’t able to know it’s real identity, which is not different than the Brahman.

What do you meditate upon?

•  Question discussed: What is it to be in a meditative state?
•  Meditation is not doing but being. Anything which we try to do as Upasana, meditation and so on, all have “doing” associated with them
• However, being in meditative state is to be in a balanced/composed state where you are aware of your true nature as Brahman and anything that you are transacting within this world is also Brahman