March 24, 2022 – Class Notes by Juie Deo

Introduction

We sometimes make reflection abstract, even though it is not. If we associate this with light, when we reflect light, we are shining light in a different area. In our inner world, it means to reflect on all that we have and all that we are. 

The more we reflect upon ourselves, the more we understand that everything that we have and everything that we are is relative. It is getting older. It is going to die. All this relates to the jiva. So then we think about jagat – this multiverse. If I hold on to the multiverse, then I will get old and I won’t die. But the jagat is made up of the same materials and has the same qualities as the jiva. Getting old and dying is just longer in jagat. For example, walls will last longer than a person’s arm will. But these walls will not last forever. 

When one is honest, through their reflection on the jiva and the jagat, then rationally, since there is a relative, there has to be an absolute.If there is a creature and creation, there has to be a creator, or Jagadishvara. With this honest reflection one begins their journey. Our journey is the path to moksha. From the relative to the absolute, this journey is the most logical and practical.  

Review 

Others may describe you as being illogical and impractical. But that is only because they are not being honest. If we are honest, it does not matter what others say. We know this to be a fact. In this acceptance, we adapt.

Step 66 – mantra (teaching)

The teachings in Sanatana Dharma are designed for us to not need these teachings. They are a means. We depend on them to help us become independent. We experience this unconsciously through sleep. The mantra in our mind before we sleep is: I want to sleep. I want to sleep. It changes to: I need to sleep. I need to sleep. And then what happens to that mantra? We do not need it anymore because we are experiencing that sleep. Consciously, we are to do this with dhyana or contemplation by remembering “ I am Infinity. I am Infinity”. Then this mantra has to be transcended. I do not need a teaching to know I am Infinity. I am feeling this. So with mantras, listen to them (sravana), learn about these mantras (manana) and, most importantly, live these mantras (nididhyasana or practice). When you live a mantra, you do not need a mantra. 

Step 67- japa (remembering the teaching)

Japa relates to nama or a name. Sanatana Dharma beautifully takes it deeper with a framework. This name is to trigger rupa. For example, with the word Lakshmi, Vivekji thinks about Devi Lakshmi. So just with the word Lakshmi, all of a sudden Vivekji has this beautiful, magnificent form (rupa) in his mind. Also, Her form is not what makes Her amazing. It is Her goodness (gunas). Gunas then trigger dhama that She and him are one. So from nama, which is like a key,  we turn the key, keep on turning and open the door to enter into the dhama.
Most practically, japa is a way to help get out of a tough time. When we engage in japa, it is a way of helping to get out of our mind. Our course 100 Steps to Infinity is very much about japa and mantra to remember that each word is a teaching. We have now completed two thirds of the moksha patha. Do we feel confident about these words? Have they become more than words for us?

Discourse

Step 68 –  karma (action) 

Every human being’s instinct is that they can create Joy. A toddler wants a toy to fulfill the instinct  that they can create joy. If you have guidance in your life, know that to be the grace of God. The grace of God that is expressed through the  guidance that you cannot create Joy. Then, karma becomes karma yoga. Karma yoga is when one has the intention to quieten their mind. So in your professional setting today, were you in that workplace to quieten your mind? Probably not because  we are actually engaged in karma. The intention to be quiet, to become quieter is this notion to serve and smile. This serving is arpana or being dedicated and the smiling is prasada. Accepting, serving, and smiling  will help you to quieten the mind and will help you to evolve from trying to create joy to being Joy. 

Historically, when a society becomes more service-oriented, there is more peace, undoubtedly. But there is also more prosperity. When people are more service-oriented, that means resources, time and effort are being spread out. There’s less selfishness, so more prosperity. How much society needs karma yoga is incredible. 

Step 69 – bhakti (depending)

A bhakta is one who is devoted and has the clarity that they are powerless. We have had a relationship with Vedanta for 25 years and still the mind dominates us. So one is clear that they are powerless. They are also clear that Bhagavan is powerful. We are less, She is full. Naturally, then, one who is powerless depends on the One who is powerful. In this depending, we are living with a feeling that I do not need to get anything. For the beginner bhakta, their relationship with creation is what do I get? For the intermediate bhakta, they live to give creation. For the advanced, they are not living to get or give. They are living to be with the Creator. The distance keeps on becoming smaller until there is Oneness and the powerless becomes one with the Powerful.

Step 70 – jñāna (insight)

All of the five headspaces are connected. They trigger each other. From karma one evolves to bhakti to jñāna or insight. It is not seeing with one’s eyes, it is seeing with one’s intellect. So, intellect-sight is in- sight. Insight facilitates identification. When you realize that someone else is wearing your shoes by mistake, and you are wearing their shoes, with that insight you exchange the shoes. Our decisions are made by insight also. If you are trying to exchange a plane ticket, you are on the phone with customer service, and they are being impatient with you. And somehow you get to know this person more, and this person is sharing with you their family members in the hospital. Then compassion comes just from that insight that they have a family member in a hospital. So jñāna is powerful and practical. Sanatana Dharma knows this, which is why we have this teaching on being an astika/theist or a nastika/atheist.  Sanatana Dharma is in reference to the Veda (and not in references to God). If you do not believe in the Veda, that is being an atheist, and if you believe in the Veda, that is being a theist.  The final subject matter of the Veda is Brahman/Self. This is what the Veda is directing us to. Vedic dhyana – one can contemplate but if one does not have a subject matter like Happiness or Infinity one will never become that. If I feel that creation is absolute, I will contemplate on creation and I will feel that creation is not absolute. It is factually not absolute. That is why jñāna yoga preceded dhyana yoga.  

Step 71 – viveka (prioritization)

Prioritization is facilitated by insight. Viveka comes from the base ’vich’. Vi means vishesha. Vishesha plus vich means viveka- to discern between two entities and to prioritize one of the two entities. How to make this decision?  It is about what is important in life. Make decisions that have depth and longevity. In terms of desha (space) engage in that which has more depth and in terms of kala (time) make your decisions based on longevity. So for depth, ask ‘how much happiness will this bring?’ For longevity, ask ‘for how long?’. That is what should be important to you. 

Step 72 – vairāgya (independence) 

This is based on viveka. When I prioritize that which is deep, and in the long term, I stop depending on that which is shallow and in the short-term. That is independence. Zooming in this more, it is to be independent of raga. Vairāgya means without likes and dislikes. To be free of likes is not to live to get something. When there is nothing to get, there is nothing to lose. Trying to gain – I like that.  Avoiding loss – I dislike that. Practice being secure. Depend on yourself and you will be more secure. Then you will have a passion for not getting, but for giving. It is impractical when vairagya is defined as dispassion. The more experiential sentiment is we have a passion for giving and a dispassion for getting.  Karma helps with bhakti which leads to jnana. Jnana helps me prioritize which helps me become independent. 

Summary

Step 68 karma (action)  Practice – Serve and smile

Step 69 bhakti (depending) Practice – Live to be with the Creator

Step 70 jñāna (insight) Practice – Have insight to contemplate on Brahman/Infinity/Self

Step 71 viveka (prioritization) Practice – Make decisions that have depth and longevity for Happiness

Step 72 vairāgya (independence) Practice – Be free of likes and dislikes. Practice being secure. 

Discussion subject

What makes you worldly?

Vivekji’s Observation: When we do not invest in orienting ourselves, we become worldly. For example, if we rush into a hospital if someone is not well and we have to go to a specific wing, you take longer if you do not orient yourself to the hospital by reading the map. If we orient ourselves, we reach faster. Orienting ourselves is reflecting. I am getting old and I am going to die. The multiverse is getting old and  it is going to die. So how can this make us happy? If there is a relative, there is going to be absolute. 

Questions:

Q: I have one foot in financial security with dad’s death, single mom not working. If I am financially secure, there will be comfort, security. It is total nonsense/ignorance. Why am I holding on to this insecurity?

A: We know but are unable to establish ourselves in being secure, investing in that which will actually bring security. We don’t know enough about jagadishvara and know too much about jagat (war, economy, constant training, professions, comparing and all). Simplify your lifestyle and give more of yourself to be oriented/invested in self. Be around those who are not worldly. We are not able to pull them to us. They will pull you down. In parenting culture, the idea is that a child is not lifted from a parent’s perspective. A parent has to go down to a child’s perspective. A worldly person cannot come up, because they have never seen that perspective, so they are going to pull you down. Be intentional to be with those who are not worldly. We will talk about meaningful things andwill have quietened our mind. That is karma yoga. Be generous if you are particularly younger as you have more to give. Keep on giving, that way we are experiencing security. 

Practice japa – it is most beneficial to this yuga/period.

RAWs from prior weeks:

Shraddha – shrad means that which is high. Dha means to hold on to. Shraddha means to hold on to that which is higher and that is what these RAWs are nurturing. 

RAW: At the end of the day, reflect and list everything and everyone that helped you make it through the day. 

Vivekji’s observation: Highest form of prayer is not purposeful, even if it is noble. Highest form of prayer is to be grateful, just being grateful for our nature (unconditional)

RAW: Delete the word “but” from our vocabulary. 

Vivekji’s observation: When we use the word “but” in sacred science, we are externalizing. For example, we can’t find external security, but if I have larger savings I can create joy. 

RAWs for next week: 

RAW 1: Write the word “God” on a pocket-size piece of paper, and keep it on your person constantly.

RAW 2: Before every meal, specifically reflect on the journey of your food from its original

source to being on your plate.