Upanishads - a brief note

 UPANISHADS – A TREASURE OF WISDOM

(Notes from The Principal Upanishads, by Swami Sivananda)

Upanishads contain essence of the Vedas and they are the source of Vedantha philosophy.  Profound, original, lofty and sublime thoughts arise from every verse containing direct spiritual experiences or revelations of seer’s sages or rishis.  Being products of the highest wisdom, supreme divine knowledge they stir the hearts of people and inspire them.

The philosophy taught by Upanishads have been source of inspiration both in the East and the West and the human intellect has not been able to conceive anything more noble and sublime than the teachings of Upanishads. Schopenhauer, a renowned philosopher of the West, always kept a book of Upanishads on his table and had the habit of reading from it every day before going to bed.  He said “In the entire world, there is no study so beneficial and so elevating as that of Upanishads.  It has been the solace of my life, it will be the solace of my death”.

Upanishads give a vivid description of the nature of the Atman in a variety of ways and expound methods to attain immortal Brahman, the Highest Purusha.  They present a view of reality which would certainly satisfy the scientific, philosophic as well as religious aspirations of the man.

Upanishads are metaphysical treaties which replete sublime conceptions and intuitions of universal Truth. The Indian rishis, endeavoured to grasp the origina, nature and the destiny of man and of the Universe. 

Certain profound queries: Who am I?  What is this Universe or Samsara?  Whence we are born?  On what do we rest?  Where do we go?  Is there any such thing as immortality, freedom, perfection, eternal bliss, everlasting peace, Atman, Brahman or the Supreme soul, which is eternal, birthless, changeless, self-existent ? If so, How to attain Brahman or immortality?

The ancient Rishis, practiced right living, introspection, self-analysis, and meditation on the pure, inner Self and attained Self Realisation.  Intuitions of deep truth are Subtle and direct and their inner experiences, which are direct, first hand and mystical as a means of freedom from this formidable Samsara, earthly bondage.

Knowledge of Upanishads destroys Ignorance, the seed of Samsara and Shad means to shatter or destroy.  The two ideas dominating the teaching of all the Upanishads (1) Final Emancipation can be attained only by the knowledge of Ultimate Reality. (2) Anyone with four means of salvation being, Viveka, Vairagya, Shad Sampathi and Mumukshutva can attain Brahman. 

The ten classical Upanishads on which Bhashyakaaras have written commentaries are – Ishavasya or Vajasaneyi (Shukla Yajurveda) , Kena or Talavakara (Sama veda), Katha (Krishna Yajurveda), Prasna (Atharva veda), Mundka (A) ,  Mandukya (A), Taittiriya (Krishna Yajurveda), Aitareya (Rgveda), Chandogya (Sama veda), Brihadaranyaka Upanishad (Shukla Yajurveda).

Upanishads prescribe two paths, path of renunciation or Jnana Yoga for Sanyasins and the past of action or Karma for worldly.  Combining Karma with the worship of deity and combining worship of Hiranyagarbha with the Avyaktam or unborn prakriti is mentioned in Upanishads.

OM

PURNAMADAH PURNAMIDAM

PURNAT PURNAMUDACHAYATHE

PURNASYA PURNAMAADAYA

PURNAMEVA VASISHYATHE.

Om Shanthi Shanthih Shanthih.

The Whole is all That.  Whole is all This. Whole was born of the Whole and taking the Whole from the Whole, what remains is the Whole.  This is the peace-chant or Shanthi Mantra of Ishavasya Upanishad which beautifully describes the Oneness of the Universe.

ISHA VASYAM IDAM SARVAM

YAT KINCHIT JAGATYAM JAGAT

TENA TYAKTENA BHUNJEETHA

MA GRIDHA KASYA SWIDDHANAM ||1||

All this – whatsoever moves in this Universe and those that move not, is covered (inhabited, pervaded or clothed) by the Lord.  That renounced, enjoy. Do not covet the wealth of any man.

The first mantra is directed to a Jnana Nishtha and indicates Nivritti marga of Sanyasins or path of renunciation.  Word Isa comes from verb Ishte, to rule.  The Lord or Eswara rules the whole world. Vasyam means “to be covered” or “to be inhabited”. 

The world of Nama, Rupa, Kriya and Guna is super imposed upon the Atman on account of Avidya and therefore duality has cropped up creating doer, enjoyer, knower, known, seer, seen, subject, object etc.,

One who contemplates upon Brahman will surely renounce all the three kinds of desires, Putreshana, Vitteshana and Lokeshana (Son, Wealth, Name & fame).

Renouncing the desires of the world, by renouncing egoism, deha adhyasa, even the desire for liberation has to be renounced and you will become That. 

Brahmavit Brahmaiva bhavati – Knower of Brahman becomes Bahman. Na karmana na prajaya, dhanena tyagenaike amritatvam anasuh.

 

KURVANNEH KARMANI JIJEEVISHECHAT SAMAH

EVAM TVAYI NANYATHETHO ASTHI NA KARMA LIPYATHE NARE ||2||

Performing verify works in this world, one should wish to live a hundred years.  Thus, it is right for thee and not otherwise than this.  Action will not bind that man.

The first Mantra lays down the rule for knowledge and the second lays down rule for Work – Karma. Those Karma nishta who cannot get themselves liberated from the bonds of the world or take up Sannyasa, this is prescribed.  Kurvanneva means certainly doing and only by doing and not refraining from the.  Eva gives definite force. 

Karmani means work enjoined by Vedas as Agnihotra and other rites and the omission of these works causes sin. Jijeevishet means “should wish to live” Shatam Shatah is 100 years for life of a man, doing proper Karma along with religious rites.  It should be done selflessly, disinterested service to the humanity with Atma Bhava, in order to get purification of heart (Chitta Shuddhi).  Only by such performance without any motive, one will not be bound to the Karma, which is the right Pravritti Marga.

ASURYA NAMA THE LOKA, ANDHENA TAMASAA VRITHAH

THA STHE PRETYA BHI GACHANTHI, YE KE CHATMAHANO JANAH||3|

Asoorya – Sunless or Asurya – Undivine; In comparison to state of Supreme Self, the most exalted worlds of the gods are also godless. Those who have drawn the veil of ignorance over the Atman are not able to perceive their Self and move self-deluded.  They run after perishable sensual objects. 

Their minds filled with passion, greed, wrath, pride and egoism, making them do all sorts of evil actions under their influence.  Caught up again and again in the Samsaric wheel of birth and death mistaking the body as imperishable Self.  Worship the perishable body like Virochana and other Asuras.  Forgotting the glory and splendours of Sat Chit Ananda, the very nature of Atman and they are called Atma Hanah, slayers of Atman.

ANEJADEKAM MANASO JAVEEYAH NAINADEVA AAPNUVANPURVAMARSHAT

TAD JAVATHO ANYANYETHI THISHTATHASMITRAPO MATHARISHVA DADHATI ||4||

It (Atman) is motionless, one, swifter than mind.  The Devas (senses) could not overtake it which ran before them.  Sitting, it goes faster than those who run after it.  By it, Matarisvan (the air, Sutratman) who supports the activity of all living beings.

Description of the nature of the Atman.  Na and Ejat make Anejat (root ejri means to shake) Anejat means unagitated i.e., steady. Motionless but swifter than the mind – seems to be an apparent contradiction or paradox. 

However, Atman is all pervading and all full (Paripurna) and hence swifter than the mind.  Before the mind reaches any place, the Atman is already there and hence Mind can never be in advance of it.  Tishtat means sitting, Atman is Nishkiryia and it keeps quiet.

Matarishva is the ruler of atmosphere and divine life power in all forms.  “Matari anatikshe svayati gachatiti vayu” (Saankara Bhashya) – he who moves in the mother, the air, which is sustainer of whole world – Sutratman, Hiranyagarba.   Air supports file, sun, rain etc.,  Apas means all Karmas or actions. Water stands for acts and all sacrificial acts are performed with water.

TADEJATHI TANNEJATHI, TAD DOORE TADANTIKE

TADANTARASYA SARVASYA, TAD SARVASYASYA BAHYATAH||5||

It moves and It moves not. It is distant and it is near.  It is within all this and It is also outside all this. (It refers to the Atman).

Apparently, this Manta is contradictory and paradoxical, but the actual meaning is very deep.  The Atman is the primum=mobile (prime mover) and force behind movement of Prakriti.  The Atman itself is motionless but makes the Prakrithi move by simple gazing, by its mere presence. It is all pervading and omniscient, hence motionless at the same time.

Its distant for the ignorant and very far from those who are wordly, plunged into Samsara, selfish, egoistic and enamoured by life. It is very near for the seeker, for those with purity of mind (Chitta Shuddhi) and four means of salvation (Dharma, Artha, Kama and Moksha), reflecting and meditating (Sravana, manana, nidhidyasana).

Being Ati Sukshma transands even Akasha, fills covers everyting.  Paripurna and hence it is within and without.  Brahman is the substratum or support (Adhishtana) of all beings, hence residing inside all and pervades all.

YASTHU SARVANI BHUTHANI ATMANYEVA ANUPASHYANTHI

SARVA BHUTHESHU CHAATMAANAM TATHO NA VIJUGUPSATHE ||6||

He who sees all beings in the Self and the Self in all beings, shrinks not from anything thereafter.

Similar thoughts seen in two sloks of BG (VI 29 and 30).  The Self harmonised by yoga, seeth the abiding in all beings and all beings in Self.

Sarva Bhuthani not only includes all creatures, but also include “all things that have become” i.e., from unmanifested (Avyaktha) down to immovable objects.  He who sees Supreme Self as pervading all and everything in the Suprme, does not wish to guard himself, because he as no fear from anyone, and never anxious about preserving his little self. (Shrutis declare).

Atman is common in the King and the peasant, saint and the rogue, ant and the elephant, tree and the stone.  One who has this Cosmic consciousness, cannot dislike anything, cannot hate anybody and cannot harm anyone.

YASMIN SARVANI BHUTHANI ANYATMAIVA BHUDVIJANATHAH

TATRA KO MOHAH, KAH SHOKAH?? EKATVAMANUPASHYATHAH ||7||

When to the Knower, all beings become one with his own Atman, how shall he be deluded, what grief is there when he sees everywhere oneness??

Mere intellectual assent that the one Self abides in all beings will not do unless one has actual self-realisation or direct perception (Aparoksha Anubhuthi) which is indispensably requisite.  In verse 6 it is said that the Knower of Brahman becomes fearless and similarly, he also transcends delusion and sorrow, which is the fruits of attaining Brahma Jnana.

Tarathi sokam atmavit – The Knower of Atman crosses over Grief, is the emphatic declaration of Sruthi.  The three knots (Hridya granthi) Avidya, Kama, Karma drown a worldly man in delusion and sorrow.  When these three knots are destroyed by realising the Unity or oneness, He always rejoices in the bliss of Atman. BG says Yasmin sthito na dukhena gurunapi vichalyathe.

SANKHYA - An interesting Darshana Shastra

 THE SANKHYA PHILOSOPHY:

1.              The concepts enunciated in Sankhya philosophy pervade in almost all the scriptures and its antiquity / authenticity is very high.  The first work of Sage Kapila is Sankhya sutra and further elaborate work done is Sankhya Pravacana sutra.  This is sometimes called atheistic (Nirisvara Sankhya) as distinguished from the Yoga which is theistic (Sa esvara Sankhya). The existence of God could not be proved and hence Kapila did not admit the existence of God.

 2.              Kapila’s disciple Asuri wrote some books and they appear to have been lost.  Only the authentic work of Isvarakrishna “Sankhya Karika” and Gaudapada’s Sankhya karika Bhashya, followed by Vacapaspati’s Tattava Kaumudi, Vijnana bhikshu’s Sankya pravachana bhashya and Aniruddahs Sankhya pravatana sutra vritti are some important works of this philosophy.

 3.              Sankhya has various meanings including number, perfect knowledge (Samyag jnana) and it aims to realise knowledge of reality for practical purposes of putting an end to all pain and suffering. In a sense pure metaphysical knowledge of the Self is explored and its also a dualistic realism. 

 4.              While Nyaya and Vaisesikas admit the ultimate reality of many entities, Sankhya recognises only two kinds of ultimate realities – Purusha and Prakrithi (spirit and matter) and other derivative realities is the subject of Sankhya metaphysics.

 5.              The theory of Causation propagated describe the Prakriti as uncaused cause meaning that there is a specific relation of an effect to its material cause, which is that an effect exists in the material cause even before it is produced. (Satkaryavada) Karya existed in sat. 

 6.              The Baudhas, Nyaya Vaisesika does not agree that the effect can exist prior to cause and if effect already existed in material cause prior to its production, then it does not make sense in our speaking of it as being caused in any way.  Efficient cause is to be explained for production of effect.  Effect being indistinguishable from cause and hence we should use same name for both pot and clay and hence they believed in Asatkaryavada.

 Arguments in favour of Satkaryavada:

7.              Sankhya philosophers base their argument on the fact that if the effect were really non existent in the material cause, then no amount of effort on the part of any agent could bring it into existence.  Its only a manifestation due to certain favourable conditions, like oil produced by pressing seeds, butter taken originates from milk etc., 

 8.              There is an invariable relation between material cause and effect.  It can produce cause only when it is causally related.  Certain effect comes from certain cause (milk and curd) and hence effect some how exist in the cause.  Only a potent cause can cause a desired effect which show that the effect must be potentially contained in the cause.  Effect is not different from and essentially identical with, the material cause.  Therefore, if there is a cause then effect must also exist. (Eg. cloth is not really different from threads, statue from stone, table from piece of wood).

 9.              Satkaryavada has two different forms – parinama vada (effect) and vivartha vada (apparent transformation).  The effect is produced there is real transformation of cause into effect.  The change caused is merely apparent like when we see a snake in a rope which is only an appearance and this is accepted by Vedantins also on the ground that Brahman does not really transformed into jeeva and it appears to have undergone the change to become the world of names and forms.

 Prakriti and Gunas:

10.           Prakrithi is a result of logical conclusion of the concept of Causation alongwith its Gunas which create the world.  All objects of the world, including body, mind, senses and the intellect are limited and dependent entitles produced by combination of certain elements.  Series of effects causing the world which cannot be by Purusha or the self, since the Self is neither a cause nor an effect.  Some principle other than Purusha, must be the cause. 

 11.           Baudhas, carvakas, jainas and Nyaya and Vaisesikas believe that there are atoms of earth, water, light and air as material cause of objects of the world.  The Sankya objects to this proposition on the ground that the material atoms cannot without subtle products of nature which is mind, intellect and the ego. 

 12.           The cause is always subtler than the effect and it also pervades the effect.  Seed is the cause and effect is the tree.  Hence there must be some unintelligent or unconscious principle, which is uncaused, eternal and all pervading.  This is the prakriti of Sankhya system.  It’s the first cause of the world and also the reason for evolution and devolution of the world in a cyclic manner.  

 13.           Proof of existence of prakriti, as ultimate subtle cause of world is known by inference:

a.     All particular objects from intellect to earth are limited and dependent hence there must be an unlimited and independent cause for their existence

b.     Things of world has common characters and they are capable of producing pleasure pain and indifference, hence there must be a common cause having these three

c.     All effects proceed from activity of some cause which contains their potentiality within it

d.     Effect arises from its cause and is pain resolved into it at the time of its destruction, re absorbed,

14.           This is the eternal and undifferentiated causal matrix of world of not self which are described as Prakrity, pradhana, avyakta creating infinite number of objects which arise and fall back into prakriti, due to three gunas. In samyavastha of gunas, there is equilibrium and gunas are contituents of prakriti and not qualities.  They are subservient to the ends of purusa which are intertwines like three strands of a tope which binds soul to the world.  They are not perceived but inferred from the objects of the world which are their effects.

 15.           All objects from intellect down to ordinary objects of perception have three characters of producing pleasure, pain and indifference.  Same thing is a pleasure to one, pain to other and some one is fully indifferent for the same.  Eg cuckoos cry, flowers fragrance, victory cry etc., are variously perceived.

 

Satva	Rajas	Tamas
Nature of pleasure, buyont, light (laghu) bright illuminating, manifestation of objectgs in consciousness, luminosity, eg of a crystal, upward motion, joy, happinesss, produced by things due to power of sattva	Principle of activity in things, it always oves and makes other things ove.  Its mobile and upastmbaka (cala and stimulating).  Cause of all painful 0065perience and duhkha.  But it helps elements of sattva and tamas which are inactive and motionless in themselves	Passivity and negativity as opposed to sattva being heavy (guru) and resits principle of rajas so it restrains, produces ignorance manifestation in the mind and leads to confusion and bewilderment, drowsiness and laziness.

 16.           All the three always go together and can never be separated, nor can any one produce anything without the help and support of other.  All co-exist together and tries to dominate on other, preponderance of gunas is reason for classification of good, bad and indifferent, pure, impure and neutral, intelligent, active and indolent.  Due to Swarupa parinama (do not oppose and cooperate with one another) there is no creation and Virupa parinama changing into heterogenous is the starting point of evolution of world.

 17.           Purusha or the Self is the second type of ultimate reality (indubitable reality) admitted by Sankhya. The feeling of one’s own existence is the most natural and indubitablde experience and hence Self exists being self manifest and its non existence cannot be proved in any waay.

 18.           Carvaks identify Self with gross body, some with senses some with life.  Budhists and empiricists regard as a stream of consciousness. Naiya Vaisesika and the Prabhakara Mimaksakas maintain that self is an unconscious substance which may acquire the attribute of consciousness under conditions. Advaitha holds that the self is pure eternal consciousness which is also a blissful existence (sachidananda svarupa) and it is one in all bodies, eternal, self shining intelligence.

 19.           Sankhya describes Self as different from body and senses, manas and intellect.  It is not anything of world of objects, nor the aggregate of conscious states.  Self is conscious spirit which is always the subject of knowledge and can never become the object of any knowledge.  It is not a substance with the attribute of consciousness, but just pure consciousness. Its very essence and not mere quality, nor it is a blissful consciousness as Advaita thinks.  Self is transcendent subject whose essence is pure consciousness.

 20.           Its beyond change nor activity, uncaused eternal and all pervading reality which is free from attachment. Arguments of Sankhya is

 a) Objects of world are made up of parts and means to the ends of other beings.  These beings must be quite different and distinct from the objects and they cannot be said to be unconscious parts.

B) All material objects including mind and intellect must be controlled and directed by some intelligent principle in order that they can achieve anything or realise and end.

C) all objects of world are of the nature of pleasure, pain or indifference.  But pleasure and pain have meaning only as they are experience by some conscious experiencer and hence there must be conscious subject or selves who enjoy and suffer pleasure/pain.

D) there must be immaterial cause of physical world by immaterial substances or selves, otherwise concept of liberation or salvation and will to be liberated in saints and saviours of mankind meaningless.

 21.           Evolution of the world: The starting point is Samyoga between Purusa and Prakriti or primal matter and the Contact does not mean ordinary conjunction between two finite material substances.  It’s a sort of effective relation thrugh which prakriti is influenced by presence of purusa just like we are moved by the presence of a thought.  Self is inactive and not it can e due to matter since it is non intelligent.  Prakriti must be guided by the intelligence for creation of objects.  Eg of a Lame / blind men going to kashi. 

 22.           As per Sankhya, there is a disturbance of the equilibrium in which gunas begin to vibrate producing a tremendous commotion in the infinite bosom of Prakriti and each of gunas tries to preponderate with the gradual integration/differentiation of three gunas in different proportions, various objects of the world originated.

 23.           The first product of evolution of Prakriti is mahat or buddhi, considered in its cosmic aspect, it is the germ of this vast world.  In its psychologicl aspect, as present in individual beings and the special function of budhi is ascertainment and decision. Distinction between subject and other objects, arises out of preponderance of element of sattva in prakriti.  In its pure condition, it ha arbutes such as dharma, knowledge, detachment, excellence, etc., but when vitiated by tamas has opp qualities. Its closest to Self and mind/sense organs work/function for intellect.

 24.           Ahmankara is the second product of prkrity arises directlyout of mahat, wrongly identifies as the agent of cause of action, desirer and owner of properties. Determines out attitude towards objecgs of world.  It can be of three types, satvika, taijasa/rajasa or bhutadi/tamasa as per dominance of gunas.  From satvika arises 5 karmendriya, jnanendriya and manas.  From tamasika five subtle elements (tanmatras) and taijasa gives energy needed for the change of satva and tamas into theirproducts.

 25.           These thrteeen karanas are called internal organs and external organs are limited to present objects while internal organs deal with past, present and future. As per naiyayiakas manas is eternal atoic substance without any parts and no simultaneous contact with many senses. Vedantins treat five vital breaths as independent principles while Naiyayikas hold that manas and five external senses are derived from physical elements (mahabhutha).

 26.           The gross physical elements arise from tanmatras,,sound by akasa, touch and sound air, fire with sound, touch and colour.  From rasa tanmatra with those of sound, touch and colour is water, while the earth has al five qualities. Their essences go on combining progressively to form gross elements.

 27.           The doctrine of liberation from sufferrings of three types, knowledge that purusha is not affecged by the sufferrings, wrong identification of due to aviveka between self and not self, - dualistic metaphysics – as per sankhya there is no change or no new property accrued when liberation takes place.  Immortality and eternal life are not future possibilities, self is to be realised and essentially free, eternal and immortal.

 28.           Prakriti ceases to dance after entertained the spectators. Jivanmukthi or emancipation of soul while living the body, Videha mukthi – dukhatraya bhighata where there is no pain there can neither be any pleasure or pain, and it is not a state of joy as conceived by Vedantins, since to are relative and in separable.

 29.           Perception of God – subject of controversy – some repudiating them and some taking pains to be showing as theistic – existence of god – must have an effect, what is unchaning cannot be the active cause of anything. Prkrithi being non intelligent must be controlled….prakriti creates the world unconsciously for the good of the individual selves (purusha) in the same way in which milk of cow flows unconsciously for nourishment of calf and hence there is contradiction among Samkhya philosophers about perception of God.

 30.           Dualistic realism showcasing spirit and primal matter (P&P), prakriti being both material and efficient cause, active and ever changing but blind and unintelligent. Purusha signifies plurality of selves and disturbance in three gunas cause vibration in prakriti which is originally in a state of equilibrium.  Sannidhi of purusha is sufficient to move Prakriti and its is the reflection of the conscious self on the unconscious intellect.

98TH FOUNDATION YOGA AND VEDANTHA COURSE - SUMMARY OF OVER ALL IMPRESSIONS

1. The Course is rooted in teaching traditional wisdom in a Gurukula system as far as possible, imbibing practical aspects of internalising what we learn. There was strict discipline with reference to punctuality, food habits and regular sessions for meditation and satsang by the Swamijis of Ashram. They were extremely sympathetic towards our ignorance of scriptures and had a genuine commitment to impart this divine knowledge by coming down to our level.

2. The challenge was that it had to be taught to modern minds who learnt everything through Western method of education and it took some time for us to get used to this methodology. Right from sitting on floor and listening with lots of absurd queries arising in the mind, we struggled in the beginning. The restlessness in all of our queries, scepticism towards our traditional knowledge was apparent and in spite of this, the Swamijis were very patient to mend us from the beginning.

3. In an actual Gurukula system, one would just listen and contemplate deeply; Sravana, manana and nidhi dhyasana is the most important requirement and the methodology to learn. But we are all set for showing off our limited knowledge and grab attention of the speakers. This habit got reduced during the course of time and then the flow of knowledge became very smooth and enriching.

4. HH Padmanabhaswami was very specific and clear in his approach. In his class, we are not supposed to take notes and to ask unnecessary questions which would block the flow of thoughts. A bird’s eye view about the scriptural studies from their origin and order of Vedic knowledge was given for about three to four classes followed by specifics of Patanjali Yoga Sutra.

We listened to him with rapt attention and mostly without even blinking eyes. We just laughed and smiled when he addressed us as “Ok My boys” and we all felt as if we are his little kids learning in the kindergarten of the Academy. Swamiji was too good in reciting the Veda mantras/slokas and explain them with great sense of humour and clarity at the same time. We enjoyed every second of his sessions and we didn’t even know when the bell rang for closing the class.

5. Patanjali yoga sutras were explained in a brilliant manner and at the beginning of every class, there would be a recap of previous Sutras and explanation in summarised form. This made us remember every Sutra by heart. While preparing for exams, I just recited all the mantras contemplating on the meaning of every Sutra in succession. The benefit of learning in a Gurukula system with absolute attention to what is heard, was soon realised and our questions remained answered from deep within.

6. HH Swami Yoga Swaroopananda ji Maharaj handled Bhagavadgeetha classes and Swami ji gave great insights into the teachings in a very practical way. He would make us read the Slokas with commentary and connect different slokas in various chapters to hammer concepts of Geetha in a very structed manner. His way of asking questions and more questions if no answer comes or not, kept us thinking throughout the class.

7. Gopiji with his humble exposition of the Upanishads gave us very good foundation of concepts and pointers towards further learning. The significance of Prakarana Granthas were also made known and we all loved the way he would greet us in the beginning. He was also very candid about limitations of teaching Upanishads in this way without proper preparation by the students. We were made to think deeply as to how we can approach this subject in future.

8. Kanchan Mataji with her 40 years experience as a professor of Philosophy was full of energy and passion to teach us Indian and Western Philosophy. The way she would evoke response and reaction from us was awesome. We could see her deep scriptural knowledge combined with academic brilliance in teaching this difficult subject to our structured minds without much exposure to philosophy. There were some heated arguments with regard to concepts seen from secular and religious points of view.

Mataji was able to evoke keen responses and stirred up our minds by her forceful and passionate teaching ability. I got inspired to study more intensely, Shat Darshanas in a proper perspective and also make

a comparative analysis for better understanding of what the Shad matha Acharyas are trying to tell the humanity. The contradictions, divergence of thoughts in analysing the nature of world and its objects, human quest for knowing was very well brought out making us think deeper.

9. We had some brilliant sessions by Professor Nataraju on “Hard problems of Vedantha” and it was so interesting to listen to his expositions. He was quite successful in creating more doubts and left us with enormous amount of inquisitiveness to think deeper. In addition to his regular classes, we had Satsangs on the banks of River Ganga at Shivananda Ghat. It was a quite inter active and he could relate with each of us, as if we are his long time students. His method of making us think and answer was quite Socratic and left us with more introspective contemplation.

10. Surendran ji took a few classes regarding Sadhana panchakam and he was quite specific in his discourses. We loved the say he would put things in nut shell and made us understand the importance of Sadhana. We only wished to have more time to learn from him and inter act on many important concepts of Vedantha. He was found to be a treasure house of knowledge acquired over a period of time in a very systematic manner.

11. This is about the knowledge part imparted on us. However, the more important experiential knowledge was made possible by Devabhakthananda ji maharaj through his meditation sessions, exposition of Narada Bhakthi Sutra and evening Yoga Abhyasa. Swamiji Maharaj is a very passionate and compassionate in moulding us in more ways than one.

The knowledge acquired could be properly internalised only through these teachings. The emotional culture during meditative sessions, Bhakthi culture in Narada Sutra s and Physical culture in Yoga classes. He very affectionately and patiently taught us way to love God at all times and see everything in life as the Will of God.

It was a great divine experience to listen his soulful rendering of Slokas and explanation of Narada Bhakthi Sutra. All our ego would melt down, when we hear stories of great Bhakthas and made us very emotional and soft at heart. His patience in answering our child like questions with a very witty mind was amazing.

12. As a corollary to what we experienced with Deva bhakthananda ji maharaj, our Bhajan and Bhojan Maharaj made our souls happy by rendition of Bhajans. We learnt how to sing Bhajans with Bhava and piety. His way of taking care of everyone in the Anna kshetra is simply extraordinary feat and he never missed anyone on any day!!.

13. Finally, from the day one to the last day of our departure from Academy, the fatherly figure was Shivabhakthananda ji Maharaj who took care of all of us in the most compassionate and understanding way. He was quite firm in enforcing discipline and more compassionate when it comes to individual difficulties.

With all the humility at his command, he joined us in Karma Yoga every day and inspired to do Self less service every single day. We learnt how to work well even when no one is supervising and even observing what we are doing. This is a great lesson for doing self less service in our practical life which is the ONLY way of purifying the mind to be able to climb up the ladder in spirituality. A pure heart can only perceive Godly qualities and all our knowledge look subservient to such a state of mind.

14. Finally, I would say we got great insights on a variety of topics from Poorna Bhodananda ji Maharaj who taught us Philosophy of Sivananda. He was quite candid and authoritative in his approach and imparted some unique knowledge and removed many of our misconceptions. We enjoyed the way he expressed these unique concepts and cleared our doubt.

The topics covered varied from common issues we face in day-to-day life to a great insight into Upanishadic teachings. He was a store house of knowledge and none of our questions remained un answered

in his Sessions. We were greatly benefitted by his sharp acumen and intellect in resolving many doubts regarding metaphysical aspects of philosophy/religion, rebirth, karma theory, peculiar practices of Naga Sadhus to mention a few. Swamiji was kind enough to answer all our questions and in his unique way, taught us some amazing things.

To my great surprise an awe, I listened him playing Harmonium, a melodious tune on the last but one day of Course, in Bhajan Hall. I really missed this all these days since we were very busy getting back to Academy and never had a chance to listen. Swamiji also was also kind enough to guide me as to the future course of action and I sincerely hope to follow.

15. Over all, we had a great LIFE time experience in these two months. Whatever scriptural studies I could do in the last one decade and thought to have understood so far, appear to be too small compared to what I internalised in these two months with practical exposition to scriptural knowledge, combined with the wisdom of teachings received in a Gurukula. Some great experiences include visit to Kailasa Ashram and listening to a few lectures on Brihadaranyaka in a pure Vedic form and visits some prominent Ashrams in Hrishikesh and Haridwar.

16. Last but not the least, I would fail in my duty if I do not mention Br. Santoshi ji who is our Conscious keeper throughout the Course, right from waking us at 4 am and disciplining in the Class room. He has a deep sense of duty and devotion to Gurudev and serving the cause of Academy. As a Jnana prasada, I got really benefitted by a great collection of books due to his keen observation of individual needs of all participants. We remain very grateful for this young monk in the making.

17. The experience of Course is incomplete without mention of co participants who eventually became lifelong friends. Lots of intellectual discussions and insights based on life experiences was available in abundance from each and every one. We had a great bonding in these two months of seclusion and away from family.

These intellectual discussions would have been more beneficial had we got some group assignment for the week ends. It would have also made us read more and fruitful discussions with specifics, right from the beginning of the Course. Initially we could not get connected well, may be due to our own male Egos playing the spoil sport.

However, each one took care of the other, in so many ways and we met some of the brilliant minds with loving hearts. Some of our expositions to temples, Ashrams, and some unique places in Hrishikesh will remain in memory for long. These explorations really made our journey very interesting and insightful.

We had a good mix of young and old, technically brilliant and people with exponential life experience amongst us. It was good to see young brains melting in heartful exposition of Scriptures making us sometimes jealous that we started little late. We felt younger day by day with the interactions and joyful classroom interactions. I was also very fortunate to have a very decent room mate with lot of common interests between us. He was also an official Homeo healer for many!!

18. Two months went off just like this and now I am on my way back home and couldn’t resist writing this sitting in Delhi Airport. I would conclude with my sincere Pranams to Gurudev and all those in his lineage who made this wonderful and insightful experiential knowledge possible in our lives. This has kindled the path to Sadhana and would definitely elevate us in more ways than one.

S Srinivas, Mangalore.

 WEEK ONE AT DLF FOREST ACADEMY – 98^TH YOGA-VEDANTHA FOUNDATION COURSE

(This is in continuation of my blog Day 1 and 2 YVFC at DLS FA)

The programme was inaugurated by HH Swamy Yoga Swarupananda ji Maharaj,  President of the Shivananda Ashram, Hrishikesh in the presence of other revered Swamis and faculty members.  In a simple but traditional function, we all were introduced by Shri Gopiji who read out our names, background and the basic instructions for an austere Ashram life was given.   Certain guidelines given was about six Gs being Govinda, Ganga, Geetha, Gayathri and to avoid Gossip in the ashram premises to get maximum benefit from the Course. 

There was also a practical session followed by a talk on meditation by HH Shri Padmanabhananda ji Maharaj, General Secretary Maharaj and he continued with some of the brilliant classes on scriptures from next day.  We also understood the concept of thought in a mathematical formulae; Consciousness + Mind= Thought.  If we can remove thoughts from the mind, consciousness can be experienced.  In his class taking notes is strictly prohibited and we just have to pay un diluted attention to what is said.  It used to be the method in ancient Gurukula system. 

Mobiles and other gadgets are out of bound in the class and we had to completely depend on note books/books provided.  About 13 books were also allotted to each of the students in a very systematic way and I started going through some.  I also intend to summarise the essence of this literature if time fully permits for my own reference.

Next day onwards, after the morning Satsang/meditation classes between 5 to 6, the first class by HH Swami Padamanabhananda began on Scriptures and later into Patanjali Yoga Sutras.  He took more than three classes to explain about the nature and content of Shruthi/smrithi and puranas and their mis representation by the foreign scholars.  Literal translation of Sanskrit verses made them mis understand that India was a primitive civilization without advanced thinking.  They later realised the richness of Indian thought process and extensive literature showing a great Culture.

The imageries developed in Vedic Period was explained with detailed examples and illustrations.  Vedas explained to be not about knowledge about after life but a deeper knowledge / methodology to achieve Moksha through Dharma, Artha and Kama. The primary pursuit of man is to be happy and to fulfil his desires (kama) which involves acquiring Artha through Dharmic means and finally to achieve Moksha.

The topics touched upon in the process ranged from Daksha prajapathi, Manu to his creation of Prachetas, numbering to 10000 children as his progenies for expansion of human race.  The concept of trees (no legs), Duplets (animals with two legs including wild ones which use two as hands for Kill), quadruplets; each being Anna for the other in the food cycle -  Anna and Annadat.

The essential quality of a human being that of “peace” and happiness by itself.  The inner goodness of all including a criminal is a wonder.  German Marko an Atheist wonders only about two things, stars in the sky and the goodness of human being.  All humans are essentially good and only clouded due to ari shad vargas and thriguna operating at various levels.

HH Swamy also touched upon 14 Maheshwara sutras and referred to 1180 different branches of Veda shakhas which originally existed, out of which only 10 are available at present. The concepts of Krama patha and importance of intonation while reciting Veda Mantras was also explained.  The beauty of Sanskrit language which is highly refined and with a perfect syntax was explained to be the reason for being used to transmit Vedic Knowledge.

The essence of Ramayana and Maha bharatha very beautifully summarised.   In Mahabharatha, Duryodhana has fallen “Bhagna Uru, pathithaha” without anyone to take care and left to die on the battle ground. He cant even shoo away flies, crows and other animals from eating away his body, with no dear ones to take care.  Result of Adharma.

In contrast, the construction of a Bridge (Rama sethu) with the help of monkeys.  The natural habit of is highly destructive and they tend to destroy everything out of curiosity or cruelty.  They pluck flowers, fruits and throw them after spoiling them.  Such a creatures are also help if the person is following Dharma and waging war against Ravana, an epitome of Adharma.

The Vedas (Shruthi) are Prabhu samahitha being unquestionable in their wisdom, Upanasids (Smrithy) being Sukha samhitha and Puranas, Literature being Kaanthaa Samhitha was also explained.

During first week, the other interesting topic covered is about Narada Bhakthi sutras by Swamy Devabhakthananada maharaj.  A very young swamy with a melodious voice recited the shlokas and gave ample examples and told stories to understand the concepts.  He also takes meditation classes and Yoga in the evening.

In his first class, he made us understand the importance of Bhakthi and futility of all other intellectual sadhanas, in the ultimate pursuit of Moksha.  Life story of Narada being a small boy and son of a maid servant working in a householders place and his sincerety in serving the guests was well explained.  (Narada Parivrajaka Upanaishad, Narada ratnakara???, Narada bakthi sutra were some of his works).  Story of Rishi Khatwant as mentioned in bhagavatam was also interesting.  He had 48 minutes live when got darshan of Bhagavan.

The glory of human life, Jantoonam narajanma durlabham, over and above this, getting manushyatvanm mumukshutwam and maha purusha sangat is said to be the greatest blessing.  Poornaat “Purusha”, is the in dweller of Nabha dwara koota whom we should worship.  Naram dadaathi naarada (knowledge giver also misinterpreted as the one who gives trouble by imparting bad knowledge). 

Love of god should be so much that He is Pranasya prana, chakshusya Chakshu, showing parama prema.  “Sa thu asmin Parama prema rupa” is the first shloka.  I love you ( 1+1=1 and not 2 in LOVE).  That - in this - supreme  - LOVE form.  “Amrutha Swarupan cha is the second Shloka indicating the nature of LOVe.  Mameva amsha lokathe – BG referred (All that is seen in this whole Universe is my own part).

 

QUERIES UNANSWERED:

NISHKAMA KARMA – motive for doing?? :

We are asked to do Nishkama Karma as per dictum of Vedantha/BG.  However, what drives us, incentivise us to do Karma??  Without desire, how can anyone do karma. Without gratification for work, is this not a mere Lofty ideal??  Desire for favourable results and desire to get gratification, is it not a driving force for performing Karma.  Then how do we achieve Nishkama Karma??

PRARBDA KARMA:

If the results of a given Karma fructify in this Janma, we attribute it to Prarabda Karma.  Is it not simply that we inherited from our forefathers and the same is triggered in this life (Genetic pre dispositions).  The cause and effect should be immediate or near immediate or due to unknown reasons.  The theory of seeming chaos in Universe and a cosmic plan supports the view that we do not know or do not have the ability to know the Grand plan of Universe (Butterfly effect??). 

If so, what is the purpose studying Karma Siddantha, being the most important concept supporting the theory of re birth.  Is it to make us accept what we do not know or sub due our spirits for not getting agitated over failures.  Can it be more rationally explained with support from Vedantic scriptures??

Note for Shivananda

I intend to do scriptural studies, Swadhyaya along with Yogic practices so that I may spiritually progress as a better human being.  I am interested in Upanishadic studies and did my Foundation and Advanced Vedantha Course from Chinmaya International and has deep interest in further studies in  Gurukul system of life.

When I did my course as Yoga Instructor from SVYASA, Bangalore, I met a good friend who came from DLS, Hrishikesh and I wanted to do some more serious sadhana.  

Books Read: Science of Pranayama, Mantras - words of power, Concentration, Mantra Initiation and many more

I was keen to know the mysteries of nature since childhood and kept searching for answers as to how we came into existence and what is the purpose of this Life.  I have tried to understand these concepts through scriptural studies and Advaitha Siddantha gave answers to most of my queries.  Study of quantum physics and its connection with Universal consciousnsss made me wonder as to how little we know about ourselves.  

I got interested in Life Sciences and did a course on Naturopathy and Yoga which made me a person who could live without any medicines till date. 

Yoga and Naturopathy are my interests for leading a better life.  Later for the sake of my children, I studied Homeopathy under the aegis of World Teacher's Trust, Vishakapatnam when I was working at Mysore.  I got associated with a Doctor friend of mine who practices Homeopathy in rural areas. 

My studies, initially started with Complete works of Swami Vivekananda and later I got into scriptural studies with the help of Vedantha Courses conducted by Chinmaya International. In order to get a practical experience of a Sadhana, I took Mantra Deekshe from Swami Gowthamananda of Ramakrishna Math, Chennai.  I could study with more focus when I got myself transferred to Kerala and stayed without my family.

Presently, I have taken Voluntary retirement from Government Service with a view to dive deep into Yoga and Vedantha.  I did a small vacation course in Shivananda Ashram, Neyyar, Kerala and understood that an ounce of practice is far better than tonnes of wisdom.   I intend to study deeply and make myself fit for serving the fellow beings in whatever manner I can.  With this purpose I would like to attend the two months's residential/foundation Course from DLS.

Kindly allow me an opportunity to learn what is needed the most and also unlearn many more things which are an obstacle for my spiritual growth.

Shivananda Ashram, Hriishikesh - Yoga Vedanta Residential Course 31072023 to 02102023

Day 1 and 2:

Exactly after four months of my VRS, an interesting journey to Hrishikesh was destined in my Life. Off to Shivananda Ashram for a two-month residential course and it was quite symbolic that I was sitting on the last seat of the aircraft and no one on the other side on both the flights from Mangalore and Bangalore to Dehradun. Just a way of thinking that it was my last leg of family life as a Householder and stepping into Vanaprastha, without leaving the family as such!!

On my flight to Dehradun, I felt like my mind has gone somewhere, where I don’t know. Chinmaya was quick to respond that it has gone to a higher plane. It was true both physically as the flight took a steep climb into the clouds reaching almost 35000 feet in a short time. Mind got equally elevated and missed my usual active analysis function. Or this may be just a play of mind which keeps searching for symbolism in every action.

Left Mangalore at around 5 am after a hectic schedule during the last few days and flight to Dehradun was at around 1 pm. Somehow persuaded Ashu to avoid visiting me at Airport as it would not only inconvenience her but also cut off my thought flow which was soaring high.

I could see a lot of devotees of Haridwar, Badarinath and also Hrishikesh in the flight and some with a Shikhe and Kache panche from Chennai. Many Madhwa faces were also prominent pursuing their mid-air home-made Lunch with all pickles, jam and what not !!

As I did not want to be disturbed in search of a commutation to Ashram, I booked a make my trip Cab and promptly landed at Ashram after a brief lively talk with Driver about the terrain and topography of Chardhams. I had almost forgotten the place as it was quite some time.

After introductory formalities at Reception, I had to literally drag myself along with heavy luggage to the steep hill where Forest Academy is situated. Again, symbolism was at its height equating my past karma baggage which is likely to be cleared in these nine weeks. A bright looking Swamy guided me into the Office where I got allotted room.

Room was neat and clean with basic facilities and I quickly unpacked and settled down for a walk down hill. Went straight to Samadhi Mandir and sat down for a short prayer meditation to Shivananda Maharaj. I was just in time; Aarathi was done and I could go inside the Shrine for paying respects to this Great Yogi.

It was an elevating experience in the first sight and paved way for all that would happen shortly here after. Took some photos for consumption of Pamily and rested for the day.

On Day 2, I had the opportunity of again vising Samadhi mandir at around 5 am and it was a nice prayer time followed by Bhajan and Puja at Vishwanathji mandir. Sumptuous and tasty Prasad again followed by a tasty Idly breakfast. Yesterday’s Food had not left, but Idly was tempting to join stomach. Decided then and there that I would skip one of the foods, bf/lunch/dinner from tomorrow since it would not be possible to carry them all !!.

Later went for a long walk for more than 2.5 hours to see Ganga mayyaji ki ghat via Ram Jhula and visiting Parmarth Nikethan along the way a number of food stalls/mandirs on both side of Ganges. One Goenka restaurant where Ghee made items was also seen for future reference!! One Andhra friend accompanied me and he was in search of a Sadhu baba from his place whom he had met long back. Even after a lot of enquiries we could not find him and only his last known palace was found out to be a Small Kutir next to Shivananda Kutir. 

Shivananda Kutir was so serene and the Sadhu baba explained that Swamiji stayed for ten years in this place and once he also locked himself up for three days without water food etc., when Kindalini took over. Later on a local King and queen visited him offering to allot 35 acre plot across the river where the present Ashram is standing tall as “Shivananda Ashram” and on top of that “DLS Forest Academy” where I am sitting and typing out these thoughts. Decided to visit this again at appropriate time for some more contemplation at this holy place.

After lunch, We again explored the lanes of Hrishikesh in search of a Taxi stand where we could go to Neelakanth Mahadev’s temple on top of the mountains. It was around 30 kms and I was not very hopeful as it was raining and no taxies are to be seen. Soon a taxi full of people arrived with barely two seats for us.  

My friend refuses to get in as it is full and he wants front seat due to spondy neck. Some how convinced the lady in front to give way and we boarded the crowded vehicle. This created problem while returning also, as the Lady refused to vacate the seat and this man refuses to get into the vehicle. Somehow, the driver gave up his seat and adjusted him in the front!!

Rain poured heavily and we reached top of the hill and very close to temple he left us for vising Mahadev in heavy rain. After quick Darshan, returned to vehicle and had some kachoris with Chai. The journey was tedious but temple is very serenely located. But for lack of time and due to rains, much could not be explored and we returned to Ashram. Though I had decided to skip dinner, took a little Payasam, Pongal and Greengram Dhal.  

Came to room with a hope that I wouldn’t venture anything else during the course and fully pay attention to what is in store for me. Hope to cover the rest of the topics on a real time basis every day or atleast alternative days.

See you soon with further updates.