January 20, 2022 – Class Notes by Juie Deo

Introduction

Moksha is to be free in virtues. For example, when we are with an individual who is bugging us and we endure, we are free.  Another way to look at moksha is to be free of vices. When everyone else is frustrated, we are not, and that is freedom. 

Neeti shastra, which is the science of leadership, includes a gauge to find out how free one is.

For the best seeker, a vice lasts for a second (uttam kshanika) and they free themselves of that vice. 

For an average seeker, a vice lasts for 48 min, let us say 1 hour (madhyama ghatika dvayam)

For a poor seeker, the vice lasts a full day (adham ratra) 

For the worst seeker, the vice lasts their whole life or until they die (papi maranat). 

Our rishis were able to share these frameworks in a poetic way—a second, an hour, a day, a lifetime. This course is designed for us to evolve to be the best seeker. We are using the Moksha Patha, not for jaya or external winning, but for vijaya which means to be internally victorious. 

Review

Step 41 – bhāgya (fortunate). Fortunate individuals live by virtue. They live by discipline; their minds are quieter and they understand that their nature is peace. Are we investing in being fortunate?

Bhagavān has six directions of virtues or bhagya, in all ways: 

1) Aishwarya (joyous) 

2) Dharma (responsible) 

3) Yasha (revered) 

4) Shriya (prosperous)

5) Vairagya (independent)

6) Jnana (wise)

We also have these six virtues but not in all ways. And if we keep investing in converting values to virtues, we will re-become Bhagavān. We are going to rediscover we are God — an amazing message and fate that all of us are going to experience. 

Step 42 – deha (body). Our spirit is ‘as if’ covered by six equipments or coverings, sequentially. 

1) The ego which identifies. 

2) The intellect that instructs. 

3) The mind which interprets. 

4) The breath which inputs. 

5) The body which interacts. 

6) Our lifestyle, which ignores how to be happy; that is, to be an extrovert. 

The body is a personal equipment. Treat it like an equipment by feeling that this body belongs to someone else. This is another person’s body, so take care of it but do not invest into it as it does not belong to you.

Discourse

Step 43 – prāṇa (input) 

The fourth covering, prāṇa engages in our physiological functions like digesting, circulating, etc. The breath inputs and outputs. Physiological aspects are functional and can be efficient. For example, those who are healthier can process more oxygen or their extremities do not get as cold. Practice:  If you exercise, this covering will become more efficient. And if this covering is efficient, we do not have to invest in it as much so we can focus on living more deeply. Observe our breathing more rather than trying to control our breath.

Step 44 – manah (mind) 

The primary function of the mind is to interpret. The breath inputs, the intellect instructs, and the mind interprets the input and instruction/output. In other words, the body is a worker. The mind is the manager, and the intellect is the supervisor.  Our day-to-day affairs are managed by our minds. If we are in a good mood, that is a good day. If we are in a bad mood, that is a bad day. The same works for our professional or family life. For those who do not work in professional settings, it is your family’s mood. An impure mind is confused or does not have clarity. 

In the movie, Kung Fu Panda II, Po is looking into the water for a reflection to see who he is. His teacher calms the water so Po can see his reflection and find himself. The mind is the same way. If the mind is rattled, we will never know that our nature is peace. When the mind is quietened, we will know, our nature is peace. To quieten or purify this ever interpreting and confused mind is japa, which means meaningful repetition. Just as we keep our devices plugged to be efficient and functional, our minds should be ever plugged into japa. And we should only pull our mind out when we have an active use for it. 

Step 45 – buddhi (intellect)  

In the image from the Bhagavad Gita of Shri Krishna and Prince Arjuna on the chariot, the chariot refers to our body.  Prince Arjuna is the mind and Shri Krishna is our intellect. In chapter 1, the mind is teaching the intellect. In chapter 2, the intellect is teaching the mind. The intellect is that which decides and the mind doubts or confuses. The human intellect can decide the source of happiness. Stones, plants, animals, and semi-gods do not have such an intellect. And when our intellect decides we are the only source of our happiness, then we are Bhagavan Buddha. He used his buddhi for its true purpose.

We are all intellectuals and the intellect that is not trained, naturally instructs. It is always planning, has a to-do list, or is trying to be over-efficient. We can train the intellect when it is offered to an ideal. With an ideal, that same powerful intellect, instead of instructing inquires –am I happy? Am I living for happiness? Many times, we work so hard to be efficient that we become inefficient. An ideal helps us understand efficiency. We should train our intellect to have an ideal so that it inquires by living by integrity (walk the talk). This will help one be less doubtful and more decisive. It is satya which means non-compromising or living by integrity. 

Summary:

Step 43 – prāṇa (input) Practice: exercise to be efficient 

Step 44 – mana (mind) Practice: be ever plugged into japa

Step 45 – buddhi (intellect) Practice: have an ideal and live by integrity 

Discussion Subject

What are practices to be less concerned with being liked and disliked? 

Vivekji’s Observation 

Our words must be truthful (satya), beautiful (priya), and useful (hita). Similarly, the only likes and dislikes of others that we should be concerned with are those coming from someone who is secure. If the person is secure, then they are not sharing to put us down or up. By using the filter of how one’s words should be and whether they are secure, we will be far less concerned with the general population liking or disliking us. Living becomes secure. 

Questions

Q: Is there any utility in having expectations?

A: Having expectations of yourself is karma sannyasa yoga.  We should have more expectations of ourselves than of others. This helps one grow from a good to great to the greatest seeker. However, self-criticism must be balanced with self-forgiving. Expectations of others should be only for their evolution. We should forgive others more than ourselves.

Q: How do we know if a person is secure? I can think of only gurus as being secure.

A: Be concerned about what the  guru- shishya-parampara shares with you – that is the higher perspective. Ravana made himself big by making others small. Shri Rama made himself big by making everyone else bigger. Shift your sense of validation from secular to sacred.  A lighter perspective – when someone compliments or criticizes, do not instinctively internalize it.  Reflect on the feedback and if it helps you to grow, internalize it; otherwise, externalize/defecate it.  

Q: How to direct people at work or give feedback?

A: The higher perspective is to focus on the purpose and not the people. The lower perspective is to listen more. Leader equals listening. The more you listen to people, the more they will listen to you without judging and closing you out. 

Reflection Adventures of the Week

For small decisions, you make frequently, just flip a coin to decide the outcome. 

Eat at least one meal alone.  EAT is an acronym – E(enjoy), A(alone), T(time). Those who eat alone all the time, do the opposite.