September 16, 2021 Class Notes by Prema Palaniappan

When we hear the word Infinity, we tend to externalize this to be some sort of state, condition, or space. This way of thinking creates a sense of impossibility between us and Infinity. When we externalize Infinity to be a state or condition, we cannot relate to it. Our religion goes by the phrase Sanatana Dharma which means Infinite Nature. Our nature is Infinite. The more we can relate to this, the more it becomes our reality and the more independent we become. Infinity depends on nothing. Within Sanatana Dharma, there is a science called Vedanta. Veda is knowledge or science and anta is that which is inside, authentic, and deep. In Sanatana Dharma, Vedanta is the science we use to relate to our Nature.    

We have all been exposed to Vedanta. Yet, our orientation is not clear and therefore, it is not our reality. Our course is designed for us to become more oriented toward Vedanta based on terminology. We are going to retrace our steps from not having a sense of Infinity (i.e. feeling “away” from Infinity) to Infinity. The path we will take is the Moksha Patha.  

Step 1: avidyā (Forgetfulness)

The first expression closest to finitude and furthest from Infinity is avidya which means forgetfulness and more traditionally, means ignorance. When we think deeply of ignorance, it implies there is an entity we are ignorant about. Ignorance needs to have a locus. What we are ignorant or have forgotten about is Infinity. This is logical because we cannot feel that which we “ignore” or forget. When we forget our Nature, we feel incomplete and so we continue “doing” to become complete. Eventually, our bodies become tired, our minds become frustrated, and our intellect becomes dejected.

What do we do?  Inquire into that which we are ignoring. Inquire into the purpose of our actions. This will help us become more intentional.

Step 2: kāma (Desire)

When we feel incomplete, we come up with plans to feel more complete.  

• At the intellectual level, there are desires.
• At the mental level, desires are expressed as thoughts.
• At the physical level, desires are expressed as actions.  

We typically desire pleasure, possession, and position because we think they will bring us quietude and peace. Since our actions do not bring us peace, we tend to think that more pleasure, possession, and position will bring us peace and thus, our desires become more crystallized. Our desires trigger thoughts which trigger actions. This, in turn, leads to more thoughts and desires. It is an awful, closed loop.

What do we do?  We must desire peace instead. When we inquire into whether pleasure, possession, and position will bring us peace, we will understand that only peace will bring us peace! Upon inquiry, our lifestyle becomes simpler. Simple living is a catalyst to high thinking. With high thinking, we will also change our desires from helping ourselves to helping others. A Chinese proverb teaches that to be happy for a lifetime, one should serve others. 

Step 3: rāga (Attachment)

Kama (desire) brings about raga (attachment). The 3 knots in our hearts are avidya, kama, and karma (or action). With any action, there is always a result. Rather than focusing on the action, we get attached to the results, i.e. the fruit of action. Our sense of incompleteness leads us to project completion onto the results of our actions and onto articles, beings, and circumstances. Projecting is a dangerous way to live. Deep down we know that articles, beings, and circumstances will change. We feel fearful anticipating this change and when the change finally comes, we become angry. If we have anger, it is due to attachment.

What do we do? Practice quietude (viraga). Viraga is not depending on articles, beings, and circumstances. A quieter mind leads to less projection. The fulfillment of quietude is silence (anuraga). Anuraga means love of Infinity and that is what we depend on.  

From the Ramanaya, we have an example of these concepts: 

Shoorpanakha is the icon of raga. (She wants to marry both Shri Rama and Shri Lakshmana)

Shri Lakshmana is the icon for viraga.

Shri Rama is the icon of anuraga.

Summary:

Step 1:  Avidya Practice:  Inquire

Step 2:  Kama Practice:  Desire peace

Step 3:  Raga Practice:  Quietude

Discussion subject

Why are you busy and what can you do to stop being busy?

Vivekji’s observation is that we do not have enough self-worth. So we keep doing while projecting that the more we do the more important we are. 

To stop being busy: Focus on long-lasting actions – the more long-lasting our actions are or the more we follow shreya, the less busy we become. The more impact our actions have, the less busy we are because we know what we are doing is important. So we feel important and it doesn’t matter what others or the world thinks. Those who have high confidence in a sacred way, are engaged and not busy. Those with less confidence are busy.

Questions

1. How important is knowing and understanding the word in Sanskrit for Infinity/Joy?
   Answer:
   (i) The words are important to continue our relationship with Vedanta. Otherwise, we are exposed to Vedanta but don’t have an orientation towards it.
   (ii) Vedanta is a practical science and is the science of Joy. The more we understand the words, the more we can live by them

2. If we have fulfilled our work, shouldn’t we fill our time by helping others which may make us busy?
   Answer:
   We should understand the difference between being busy and being engaged. Those who are busy do less but create a lot of noise. Their minds are agitated. Those who are, do more. They do that which is important (and are intentional). With intentional action, one becomes more engaged and develops more humility.

3. Please explain how to act out of confidence and not out of ego.
   Answer:
   The sense of superiority and inferiority are both ego. Arrogance is feeling both superior and inferior. One should be balanced. One who is confident does not have a complex. They are focused in their responsibilities and not lost on the results. When one is dependent on the results and when they turn out to be good, one feels superior and when they turn out bad, one feels inferior.