December 9, 2021 – Class Notes by Rahul Kuppachhi
Introduction:
Vedānta means to know thyself. The term vedānta can be broken up into vedā which means “knowing” and antaha which means “thyself.” This demands reflection, and without reflection, this sacred science is being approached from a secular narrative, which is wasteful.
Review:
Step 30 – abhyāsa (practice). There are countless practices given in this science, and one should fully focus on one at a time. Focusing on one will bring the rest of the practices together as well. If discipline is nurtured, patience will naturally follow.
Step 31 – yajña (dedication). Those that are practicing dedication do not know what they’re sacrificing. If one knows what they are sacrificing, then one is not engaged in a yajña
Step 32 – dāna (generosity). In some religions it is mandatory to give a percentage of one’s income to their local religious institutions. Similarly, in some religions it is mandatory for one to volunteer (to be generous with time and resources). In Sanatana Dharma, this is not mandatory because this is integrated into what one is to do everyday. Shri Krishna’s day revolves around dhyāna (contemplation), dama (devotion), dāna (donation), and then dharma (profession), but more specifically to volunteer yourself to help with others’ responsibilities.
Step 33 – tapaḥ (toughness). When you burn and push your comfort zones, you will be able to endure and forbear more which is why tapaḥ is training for titiksha (endurance).
Step 34 – dharma (responsibility). There is a popular saying “dharmo rakshati rakshitah” which means “those who protect dharma are protected by dharma.” In a practical way, for those who do not live responsibly, their lives are filled with complexity in the form of self-doubt, internally and externally. When around such people, it’s like walking on eggshells because of their volatility. But for those following dharma, their lives become most simple.
Step 35 – prārabdha (effort). prārabdha is made up of the compounds prā which means “fully or well” and ārabdha which means “commenced or began.” Putting this together, it means “well commenced.” This means that whatever is happening is going to happen regardless, so one should be intentional while that particular situation is happening. Think of a car accident, it is happening so one might as well stay calm to not make the situation more dangerous.
Discourse
Step 36 – puruṣārtha (purpose). How do you know what your purpose is? If you could create a test to identify one’s purpose, what would that test look like? It is where you are giving yourself, specifically where you are giving your resources, time, and effort. This is a clear indicator of what your purpose is. We tend to think achieving pursuits will bring us peace, but we still feel incomplete. So what is the point of continuing to direct ourselves towards a purpose? The word puruṣā means “person,” and the word ārtha means “what we find meaning in.” What we foremostly and finally find meaning in is purnatva which means “happiness/completeness/joyousness.” Therefore, the only purpose for us is mokṣa. So, truly how many puruṣārtha are there? Only one, happiness. A sattvic space is living in a forest, a rajasic space is living in a city, and a tamasic space is living in money; all of this relates to what you are thinking of and your purpose. There are many who choose to live in money or to live in a city, and they get completely lost in reference to the purpose of happiness or completeness.
Step 37 – preyas (pleasure). Our map and guides have shared that we are constantly making decisions and most of the time, the factors or directions to choose from boil down to two: preyas and śreyas. Preyas is defined as minimum people for minimum time in minimum ways creating minimum happiness. The direction or choice of living for pleasure or for one’s self. In the Bhagavad Gita, Shri Krishna mentions that preyas is easy in the beginning and hard in the end. It is like telling a lie which is easier in the beginning but becomes harder in the end. This path of pleasure has become an instinct. When we have a choice of which path to take, we take the path that is easy. For this path, one should test themselves. In the regular experience of the day, test yourself. What is your instinct? What is your default? Try to create these mental reports on a daily basis, because if you notice what path you usually take, maybe you no longer will.
Step 38 – śreyas(vision). We either take the route of preyas or śreyas when living our lives. When taking śreyas, one lives by maximum people for maximum time in maximum ways which will create or rediscover maximum happiness. If you are following śreyas, it is leading you to your Infinite nature. In the beginning of chapter 2 of the Bhagavad Gita, Prince Arjuna asks Shri Krishna to guide him towards śreyas and in chapter 3, he asks Shri Krishna on ways to follow śreyas.
What is the best way to be happy for one hour? Sleep.
What is the best way to be happy for one day? Sport.
What is the best way to be happy for a month? Get married.
What is the best way to be happy for a year? Win the lottery.
What is the best way to be happy for a lifetime? Serve others.
Everything described before helping others is ‘as if’ preyas. One more facet is added to this proverb,
What is the only way to be happy forever? To know thyself, or to know one’s Infinite nature.
The slogan of the Divine Life Society includes four words. Serve (karma), love (bhakti), meditate (jñāna), which leads to realization (mokṣa). In reference to śreyas; serve, help, and maximize our religion.
Summary:
Step 36 – puruṣārtha (purpose) Practice: Observe where your time, resources, and efforts are being directed.
Step 37 – preyas (pleasure) Practice: Test yourself by creating mental reports on a daily basis about your instincts and defaults.
Step 38 – śreyas (vision) Practice: live by maximum people for maximum time in maximum ways which will create/rediscover maximum happiness.
Pariksha:
Q1 – What is the purpose of the Mokṣa Patha?
A – To nurture from a young age that the purpose of life is self-development through virtues.
Q2 – What vice succeeds (comes after/expresses from) raga?
A – Bhaya.
Q3 – What is the saṁskrt word for society?
A – Saṁsāra, or “that which is ever-changing.”
Q4 – What niyama did Vivekji suggest in this course?
A- Sauca.
Q5 – What are you supposed to do on a yātrā?
A – Seek satsaṅga so that you become more quiet.
Q6 – What is the English word for bhaja?
A – Invoke.
Q7 – What virtue is vital for following Vedānta?
A – Humility.
Q8 – How do you know if you are large-hearted?
A – You have no expectations of others, only yourself.
Q9 – How do you know if you have received a gift?
A – If it is given by another and given with love.
Q10 – Why is it right to be an introvert?
A – Extroverts depend on what changes more and introverts depend on what changes less; what changes less is considered right in a science like Vedānta.
Questions:
Question 1:
How do you balance individuality with uniqueness?
A – Individuality is opposite to Infinity. If you are an individual, you don’t feel Infinite and vice versa. In that sense, being an individual is harmful. Purity will help one to understand Infinity. As for uniqueness, if we all feel that Bhagavan is the director, then we all will have a part to play in this creation/movie. You are unique and the more you know about yourself, you will know what you can and do with yourself. If you have to express your uniqueness to separate yourself from someone else, treat that as a temporary doing.
Last week’s RAW:
Avoid touching your body needlessly.
Vivekji’s observation – You are not your body, in other words, this body is not yours so don’t touch it.
RAW:
At least one-third of each meal that you eat should consist of raw foods (fruits, uncooked vegetables, nuts, etc.).