Kenopanishad – 5

Upasanas, sadhanas and values

In the previous blog we saw the story which is about a battle which the Devas won over the Asuras and became elated with pride over their victory.  They did not credit their victory to the Supreme Lord, Brahman, but ‘stole’ all the glory for themselves.  To teach them a lesson, Brahman who is the Supreme Controller of every thought and action of ours, brought about an incident which humiliated the Devas, killed their pride and restored them to their divine status.  This story leads to four upasanas stated in chapter 4 in Mantras 4, 5 & 6, based on the above story where Brahman as Yaksha, the Saguna Brahman, appeared brief, brilliant and attractive, drawing attention to Himself.  Two of these upasanas are Adidaiva upasanas (Mantra 4), one Adhyatma upasana (Mantra 5) and one Guna Visishta upasana (Mantra 6).  Adidaiva upasana is one where the meditation on Iswara is done with the help of an external symbol called alambanam.  Adhyatma upasana is one where meditation on Iswara is done invoking one or more aspect of Him on one’s body or part of the body.  Guna Visishta upasana is one where the meditation is done on a particular glory of Iswara.  Through these upasanas

1)  One gets Chiththa ekagratha. single pointed focusing of mind

2)  One meditates on Brahman as the srishti, sthithi, laya karanam for this Jagat

3)  One meditates on the nityatvam of Brahman  and anityatvam of the Jagat

4) One develops Vairagya as Jagat is anityam, and so asaram, i e without substance.

The upasanas given in Mantra 4 are:

1)    Vidyut upasana- upasana on Iswara with lightning as alambanam.  Lightning which is brief, brilliant and attractive symbolizes Yaksha.  On a dark night when lightning flashes the external world is revealed for a moment, to go back into darkness again.

2)    Nimesa upasana – upasana on Iswara with winking as alambanam.  The winking is of fleeting nature and is compared to Yaksha.  The eye lights up the external world when it is open like the lightning.   The external world is shut off when it is closed, to reappear again when it opens, and stay that way until the eye closes again. This stands for srishti, sthithi and laya of Jagat, which is not permanent. 

Mantra 5 gives the third upasana, Vritti upasana- upasana on Iswara with the Vritti of the mind as alambanam.  Vritti is momentary and is compared to Yaksha.  Vriiti illuminates an object and this helps us to gain the knowledge of the object.  In deep sleep where Vrittis are absent, external world is shut off.  Further as Mantra 4 of chapter 2 pointed out Brahman as consciousness is associated with every one of our thoughts, as chithabhasa. 

Mantra 6 gives the fourth upasana, Tadvana upasana – upasana on Iswara as one endowed with all glories.  In the story it is seen that Agni’s power to burn and Vayu’s power to blow off did not work when challenged by Yaksha.   Lord Krishna emphasizes this fact  in Bhagavad Gita as follows:

Yadyad vibhootimat sattwam shreemadoorjitameva vaa I

Tattadevaavagaccha twam mama tejom’shasambhavam.II

Whatever being there is that is glorious, prosperous or powerful, that know thou to be a manifestation of a part of My splendour. (10-41)

“Whatever that is glorious, brilliant and powerful know that to be a part manifestation of my glory” says here Lord Krishna.  Sri Sankara in his commentary on Mantra 5 says “Brahman is well known by the name Tadvanam because it is the innermost self of all beings and therefore the most adorable and worshipful”  The Mantra goes on to give the benefit of the upasana on the word Tadvanam as Brahman, the most adorable and worshipful, as making  that person, the upasaka, most adorable and worshipful person by others. 

After the upasanas Guru wants to emphasise Karma yoga sadhanas and moral character that gives Chiththa Suddhi and helps one to retain and get establihed in BrahmaVidya in reply to the student’s question whether any important point is left out. We can call these Karma yoga sadhanas and values, the foundation bricks for the building of BrahmaVidya.  . They are

1)    Tapas; a life of disciplined moderation and willful self-denial.

2)    Dama; mastery over sense-organs

3)    Karma; performance of actions for inner growth, as enjoined by the Sastras

4)   Vedas; Vedic studies

5)  Satyam; a life of honesty and truthfulness  

Guru employs a simile to drive home this point.  He compares BrahmaVidya to a cow whose legs are Tapas, Dama and Karma, and its other limbs are Vedas and its abode is Satyam.  By remarking Satyam is its abode, guru stresses the importance of moral character in the pursuit of BrahmaVidya.  Swami Ranganathananda while commenting on this Mantra 8 remarks  “Spirituality is not mere scholarship; it is being and becoming, in the words of Swami Vivekananda: it is growth, development and realization.  Spiritual knowledge, unlike scholarship does not arise in the mind of man as long as it is morally impure”.  

The Upanishad concludes with Mantra 9, which makes an emphatic statement that who has acquired the knowledge of Brahman as before stated attains Jeevan Mukthi with all his karmas that result in rebirth getting destroyed, ensuring Videha Mukthi after death.

Acknowledgement

While concluding the series of blogs on Kenopanishad I wish to record my deep debt of gratitude to the speeches and writings on Kenopanishad, of:

1)    Swami Paramarthananda

2)    Swami Gurubhakthananda

      -----------------------------------------------------------

Kathopanishad - 1

Introduction & Shanthi Mantra

The word  ‘Upanishad’ is interpreted to mean that knowledge, which destroys the ignorance of Brahman of those who approach it with shraddah and mumukshutvam and steadfastly abide by its teaching, in short BrahmaVidya, knowledge of Brahman, the Cosmic Supreme. The word ‘Upanishad’ primarily refers to the knowledge of  Brahman, and secondarily to the book that contains the knowledge of Brahman. Upanishads form the end portion of Vedas, Veda anta bhaga, and so are called Vedanta as well. Since this portion deals with the knowledge of Brahman and its realization and gives the knowledge of jeeva, the individual, jagat, the universe and their relationship with each other and with Brahman, this is the philosophical portion of Vedas and is called the jnana khanda.  The earlier portion of Vedas, Veda purva bhaga, deals only with karmas and upasanas and is called the karma khanda.

Vedas are divided into sakhas. Each sakha contains an Upanishad.  Originally the Vedas had 1180 sakhas, of which many are lost now.  So we are now having 108 upanishads instead of 1180.  Out of these 108, Sri Sankara Bhagavatpada had written commentaries for 10 upanishads.  These ten upanishads are also referred to in Brahma Sutras of Veda Vyasa.  So these ten Upanishads are considered as mukhya Upanishads.  They are Isa, Kena, Katha, Prasna,  Mundaka, Mandukya, Taittriya, Aitareya, Chandoya and Brihadaranyaka Upanishads.  There is a sloka connecting the ten which runs as:

Isa kena kaṭa prasna munḍa mandukya Tiithri I

Aitareyanca chandokyam Brihadharaṇyakam tatha. II

These ten cover all the four Vedas as follows:

Rig Veda – Aitareya Upanishad

Yajur Veda – Isa, Katha, Taittriya, Brihadaranyaka, Upanishads.                 

 Sama Veda – Kena, Chandogya Upanishads

Atharva Veda – Mundaka, Mandukya, Prasna Upanishads

Yajur Veda has two divisions (recensions or schools) – Krishna Yajur Veda and Sukla Yajur Veda.  Kathopanishad belongs to the kataka-sakha of Krishna Yajur Veda.   As this upanishad is revealed by Katha rishi, it is called Kathopanishad.  As this Upanishad belongs to Kataka sakha of Krishna Yajur Veda, it is also known as Katakopanishad.  It has 119 Mantras spread over six vallis (sections), with 29 Mantras in first valli, 25 in second, 17 in third,15 in fourth, 15 in fifth, and 18 in sixth.  The six vallis are grouped in two adyayas (chapters) of three vallis each. Swami Ranganathananda in ‘The message of the Upanishads’ states ” The Katha is a happy blend of charming poetry, deep mysticism, and profound philosophy; it contains a more unified exposition of Vedanta than any other single Upanishad.”

The upanishad starts with a Shanthi Mantra which is unique to Krishna Yajur Veda.  Shanthi Mantra is recited as a prayer to Lord for  the removal of obstacles to the successful pursuit of study of Upanishad.    The Mantra is:

Om saha naavavatu I saha nau bhunaktu I saha veeryam karavaavahai I 

tejaswi naavadheetamastu maa vidvishaavahai I Om shanti, shanti, shanti II

May He protect us both (teacher and the taught)! May He cause us both to enjoy the bliss of Mukti ! May we both exert to discover the true meaning of the sacred scriptures! May our studies be fruitful! May we never quarrel with each other! Om peace, peace, peace!

This Shanthi Mantra is a popular Mantra and is recited in school prayers as well, as it prays for good rapport between the teacher and the student besides praying for the good health of both. So let us see the meaning of the different segments of the Mantra separately as well.

ॐ, stands for Brahman . 

saha naavavatu - May the  Supreme  protect us both the teacher and taught.

saha nau bhunaktu -  May He bless us both to enjoy the fruits of this knowledge.

 saha veeryam karavaavahai - May we both put forth efforts together  to find out the true meaning of the Scriptures.

tejaswi naavadheetam-astu - May our studies be fruitful, i.e. it should be available when needed.

maa vidvishaavahai - May we not misunderstand each other as persons and as communication wise.

Om shanti, shanti, shanti - Here Om is the sound representation of Brahman.  shanti stands for the peace that comes from the removal of obstacles to the successful pursuit of study of Upanishad.  The word shanti is repeated thrice as the obstacles are of three fold nature. They are:

1. Adhyathmikam – Obstacles arising from within oneself like one’s personal ill-health, negative mood etc.  i.e. obstacles arising from oneself.
2. Aadhi bauthikam – Obstacles arising from other known sources or external situations like ill-health of a family member, noisy neighbourhood etc. i.e. obstacles arising from one’s environs.
3. Aadhi daivikam – obstacles arising from unseen sources like floods, storm etc. obstacles arising from nature

In short, through this Shanthi Mantra the student prays for unobstructed assimilation of the knowledge with total shraddha in guru and scriptures.  As one reads this Shanthi Mantra it becomes one’s prayer as well for the successful reading and understanding of the work.

After Shanti Mantra, the Upanishad opens with an elaborate story that introduces the guru and sishya and sishya’s fitness for receiving this knowledge, BrahmaVidya, which let me take up in the next blog. 

----------------------

Three great powers of the mind

(adapted from Swami Sarvapriyananda’s leture)

One of the three great powers of mind is the power of concentration or the power of focus. According to Swami Vivekananda the difference between an ordinary person and a great person is the degree of concentration one can bring to the job on hand.  The great person has greater focus on the work at hand and this focus when it is total is called ‘Flow’ by positive psychologists.   Mihaly Csikszentmihalyi  (pronounced as ‘mehigh cheeksendmehigh’) describes the mental state of flow as “being completely involved in an activity for its own sake. The ego falls away. Time flies. Every action, movement, and thought follows inevitably from the previous one, like playing jazz. Your whole being is involved, and you're using your skills to the utmost."  It is the mental state of operation in which a person performing an activity is fully immersed in a feeling of energized focus, full involvement, and enjoyment in the process of the activity. This focused absorption is what is achieved in Dhyana and when prolonged leads to the Samadhi state, as we can see now.

In Ashtanga Yoga Dhyana, the uninterrupted focus is achieved through a process of steps starting from mental and moral disciplines outlined in Yama and Niyama.  These help to keep one on the path of Dharma, and staying on the path of dharma there are less distractions for the mind as compared to otherwise.  It is all the more important today where we are in the midst of an epidemic of distractions sparked by the latest smart phones and where it has become a habit to look into the phone for messages or latest updates in various fields all day long even in the midst of other activities, not to mention waking up in its face and going to bed with it.  Yama and Niyama are followed by Asana which brings physical discipline.  Staying quiet in a place also limits the field of distractions for the mind. Next step is Pranayama and control of breadth is a shorter way to control mind as Maharishi Ramana states in verse no. 11 of Upadesa saar “Through breath-control, the movement of the mind is contained, just as a bird is restrained when caught in a net.”  Pratyahara, withdrawl of the wandering senses, the next step leads to Dharana, focussing on a single object or chant.  This focus maintained continually for some time is called Dhyana. Dhyana, effortlessly achieved with ease and at will, helps one to achieve Samadhi.

Scientifically it is stated that our mind is capable of processing at the same time 150 bytes of information. In Samadhi state all the 150 bytes are concentrated on the object of meditation. But ordinarily only a fewer bytes are focussed on the object at hand.  The greater the number of bytes one is able to focus on the work on hand the greater degree of concentration one achieves in the work on hand.   But the effect this power has on an individual depends on the object of focus.  If the object of focus is on the positive values of life then greater the focus, the better the quality of life one enjoys. The greater is one’s misery when the object of focus is on the negative values of lie.  So to use this power to one’s advancement and happiness in life:

1)    Be focussed on whatever you do, cutting off the distractions from other sources.

2)    Hold to that focus to that point of absorption in the object of concentration.

3)    Hold on that way for extended stretches of time.

4)    Focus only on positive values of life.

This brings us to the second important power of mind, the power of making decision

Second great power of mind is the power of making decision on what to do, what to speak and what to think.  They include the opposites as well i.e. what not to do, what not to speak and what not to think.  This power one has all the time and one exercises it all the time when he does not act out of instinct of habit but engages in self-conscious activity.  As Swami Vivekananda has pointed out all that is great and excellent including power and glory will come to one rising to self-conscious activity all the time.  The conscious action should be not only in respect of others but even in respect of oneself.  Another important point to note is the conscious action in respect of thought, word and action should embrace Dharma to uplift a person.  In Mahabharata Duryodhana once told Lord Krishna, “ Jaanami dharmam, na cha me pravrittihi: Janaami adharmam, na cha me nivrittihi”  i.e. “ I know what is Dharma, but I cannot follow it;  I know what is adharma, but I cannot stay away from it”   When one acts self-consciously in an unrighteous way,  he is driving himself towards his downfall. On the other hand we have the example of Arjuna, who surrenders to Lord Krishna seeking advice and says at the end of advice in Gita “karishye vachanam thava” i.e. “I will act as per your advice”   Arjuna was here willing to be guided by the Lord. Even psycho-analysis and medicine can help only if one is willing to be changed. So one should remember for making the best use of the power:

!) Words are subtler than action; thoughts are more subtler than words.   So take care of your thoughts and be self-conscious to entertain positive thoughts only

2) Deciding consciously what not to do is as important as deciding consciously what to do

Swami Vivekananda said that all that is great and excellent in human life will come if one knows what to speak, what words to employ and what action to perform and acts accordingly.  So not only our actions be self-conscious, the guiding motive must also be righteousness and positive thoughts. 

That brings us to the third great power of mind, Power of selflessness.  Thinking unselfish thoughts, speaking unselfish words and doing unselfish action makes one a good person.   Further unselfishness and spirituality go together. Swami Ranganathananda says that  when he closes his  eyes in meditation, he feels peace flowing in him and when he opens his eyes, his attitude is one of ‘what can I do for others meaning community’.  We should not feel other way i.e. with eyes closed in meditation, letting all agitations and problems surface and when eyes are open to have the attitude of ‘what I can get from the world’.  Get should change to give; it can be in money, time or service.  In a school a teacher once told the students “No class today. Let us all go to the theatre to watch a movie”.  The boys gladly followed the teacher. After returning to class, the teacher gave them each a sheet of paper and asked the students to evaluate their happiness on watching the movie in the scale of 1 to 10. Next week also this exercise was repeated but this time the visit was to a children’s home where they distributed, books, toys, clothes and sweets to the poor children housed there.  After returning to the class now also they evaluated their happiness of being with the children and helping them.  Six weeks later the teacher asked the students to recollect their experience and evaluate the happiness felt then separately for the two visits.  It was found that while the scores were now lower for the visit to movies, the scores for the visit to the children’s home was almost the same or even higher. Then the teacher used the comparison of scores to show them how the happiness derived in giving and helping others i.e. from selfless activity lasts much much longer than the happiness derived from personal entertainment i.e selfish activity..  No doubt one feels happy when entertaining oneself or enjoying a pleasure but the happiness is all more when one helps others and instills happiness in their lives. Swami Vivekananda gave as the ideal to the monks the motto “Athmanasthu mokshartham, Jagat hitaya cha.” i.e. “For the liberation of oneself, For the welfare of the world” and laid as much emphasis on “Love thy neighbor” as on “Love thy God”.  Advaita Vedanta does not subscribe to individual soul being separate and unique. Soul is only one for all and is in essence  Brahman, the Supreme.  So Vivekananda says to be selfish is immoral and he emphasized that each individual should work not only for their individual liberation but also at the same time for the uplift of the less privileged fellow men as well.  The interest and care one takes in working for the welfare of under-privileged and downtrodden in the community must be no less than the interest and care he takes in working for his liberation.  In practice one effort helps the other.

The above three great powers of the mind can be harnessed to promote the feeling of personal happiness and well-being in an individual all the time; if one thinks, speaks and acts self-consciously, engaging oneself in all activities one hundred percent, eschewing selfishness and entertaining positive emotions only.  

------------------------

Dimensions of Consciousness

I had sent to Burt Harding the link to my blog “Being-the Oneness”.  He was good enough to respond and in his reply while appreciating the blog, he also made a comment which I am reproducing below.

“One point I would like to stress dear Sam is that while this knowledge is excellent yet we are entering the 4^th dimension and we are living in extremely consciousness-shifting times when everyone’s values are being challenged to be met and transcended.  Therefore, in view of this, the ‘Life-Energy’ is shifting from the emphasis of clearing the past as done in modern therapies to the SEEING of What-Is at the moment as already Divine.  It is this SEEING that is bringing the mass awakening of humanity.  This also means that the human is not seen as something ‘bad’ but as a catalyst for greater growth and acceptance.” 

I was intrigued by his reference to ‘4^th dimension’ and ‘consciousness-shifting’.  For as per my reading, Consciousness is nirvikara, i.e. it does not undergo any modifications and is One only without gradations, which means it is free of levels as well. Also it is all-pervading.  So where it can shift to?  So I wrote back seeking clarification mentioning my doubt as follows.

“In your comment you are making a mention of our entering into fourth dimension.  This I had also heard you mention in your satsangh.  Is it the consciousness you are referring to as the fourth dimension, the body, mind and intellect being other dimensions?   And is it the awakening to consciousness as our Real Self the entering into fourth dimension?  You can briefly clarify, at your leisure.”

Quick came his reply with the clarification which is as follows:

“The question you asked is fully loaded and requires some research to understand it more.  You see, we are all born human being – as you know it is BEING playing the human role.  While BEING is already perfect, the human is what is needed to learn from and its evolution is what creates this seeming universe.  Evolution is the gradual growth of the human getting to know its own true nature through seeming ‘time.’  Dimensions are levels of deeper conscious understanding of this ‘seeming’ process.  It is like the years of physical life for in this lifetime.  We start as infants, then children ready to walk and talk, then develop ego around 3 or 4 years old, then the difficult years of teenage-hood then the slow maturity to greater unfoldment. 

During the war years we lived in the 3^rd dimension level of consciousness where everything was either white or black, good or bad, right or wrong etc.  This was a time of great conflict of the physical knowing of our world where three-dimensions (height, width and depth) predominated our consciousness.  At this time we completely believed the world was real and material.  Therefore religions had more power over the people.  Then we started entering the 4^th dimension around the years of the 60’s where sexual revolution, outmoded ideas where beginning to be seen.  This is a time of emphasis on emotions where people began to get in touch with what they felt more than just beliefs.  Thus many atheists arose around this time.  There were also more intellectuals asking deeper questions. Still the word ‘God’ became taboo for most intellectuals. 

 Now in this year of 2013 we are entering the deeper side of the 4^th dimension that is transcending time and space.  For example, technology such as iphones, advanced computers,skyping are proving that time and space are illusory.  However, what is most important at this time is GOD and its realization.  This is a time for vibrational transformation where words alone are not enough; where scriptures and teachings are not enough but deeper recognition that GOD is all there is.  GOD is love; God is perfect and absolute unconditional love and many people are awakening to that knowing beyond words by awakening their insightful heart.  Also there is greater acceptance of the human as a longing and yearning for God whether it is expressed in drinking, drugs or sexual exploits or through needs and seeking of love through relationships, greater understanding of each other and so on.  In other words, it doesn’t matter how one lives their life, behind their suffering is a yearning for God without knowing it.  All human seeking is a seeking of BEING (God). 

When we start seeing clearly how everything we do, seek and want is God above all because it is all there is, then our love nature flowers like never before and start recognizing our Oneness. Thus in a few years we will be entering the 5th dimension where all our values of the past will drop away and what is left is truly the Divine Nature of Humanity.”

After reflection on what Burt has said I replied to Burt as follows: “I went through your detailed comment carefully and took time to think about it.  I think you are referring to the individual consciousness manifested in the mind of the individual as consciousness, as this can have only dimensions of growth based on the evolution of the mind from the animalistic origin to the divine nature, which is the true Self of the human, the Being.  ---------  In Advaita Vedanta texts, pure Consciousness is referred to as Chit and the manifestation in mind, Chitabhasa, meaning reflection in the mind. So when I translate Awareness to Chit and consciousness to Chitabhasa, I am able to understand and agree with what you say.” 

Proceeding on this premise and calling Chitabhasa as individual consciousness, to distinguish it from pure Consciousness, we can see individual consciousness also moves to a higher dimension as the reflecting medium, when the mind is refined through spiritual studies, satsanghs, spiritual practices and studying with a teacher.  I shall hereafter refer to pure Consciousness as Chaithanyam and Chithabhasa, the individual Consciousness as simply Consciousness.  Swami Ranganathananda remarks "Spirituality is not a mere scholarship; it is being and becoming in the words of Swami Vivekananda: it is growth, development and realisation.  Spiritual knowledge, unlike scholarship does not arise in the mind of man if  it is morally impure”  Unless the mind is made subtle and refined through sadhanas while leading a good moral life, the knowledge will not get assimilated and become part of oneself however much one hears or reads.  When knowledge is absorbed and becomes part of oneself,  then this knowledge of Self, Athma Jnanam, will be available, at all times. So there can be stages of growth in Consciousness depending on the growth in subtlety of the mind.  These stages can be called as dimensions of growth.  

Dimension 1,2 &3 are everybody’s everyday dimensions, corresponding to waking state, dream state and deep sleep state.  They can be called waking consciousness, dream consciousness and deep sleep consciousness.  Since the mind is fully awake, interacting with the outside world in the waking state, partially awake interacting only with the individual’s dream world in dream state and in sleep with no thoughts in the deep sleep state, they are classified separately. They are basic dimensions common to all.  Spiritual growth and development starts from fourth dimension, in which one awakens to the fact that one is not the body-mind-intellect complex, which we shall hereafter refer to as BMI, but the Chaitanyam, which lends sentiency to the BMI through its manifestation in mind as Consciousness, and this Chaitanyam is only a silent witness of the activities of BMI. We can call this fourth dimension as witness Consciousness.  When one realizes that the Chaitanyam is none other than Brahman, the cosmic Supreme, one divinises the mind and this can be said to be fifth dimension, divine Consciousness. The next stage of growth is when one sheds the individual ego, realizing that one’s true self is Brahman and this we can call the sixth dimension, cosmic Consciousness. The final stage of development is when one can stay in this realization all the time 24/7, seeing all in Brahman and Brahman in all, animate and inanimate and that Brahman in himself as his true Self.  Such a person is called Brahma Nishta and people like Ramana Maharishi are example of people who have attained that state. This we can call the unity Consciousness, when one is constantly aware of Brahman in all and all in Brahman, that Brahman being one’s own true Self.

The dimensions, names and analysis are a result of my trying to reconcile the ideas of advaita teachers of west like Burt Harding and Deepak Chopra with my knowledge from Vedanta texts.  The number of dimensions and some of their names are borrowed from Deepk Chopra’s analysis of higher states of Consciousness and the concept of dimension and Consciousness has been inspired by Burt Harding’s satsanghs.  To purists who may frown upon the idea of Consciousness having dimensions, I will only invite their attention to Burt’s remark  “Dimensions are levels of deeper conscious understanding of this ‘seeming’ process.” and my definition of Chitabhasa  as individual Consciousness.

------------------------