March 17, 2022 – Class Notes by Rahul Kuppachhi

Introduction

Patha means “path” or “way.” In a subjective science, words such as “path” and “way” are all equivalent to the word “practice.” When we value the Moksha Patha, we will become the Moksha Patha, and a great way to practice would be to value the deep.  

Review

Step 63 – Jīva (Individual), Step 64 – Jagat (Multiverse), Step 65 –  īśvara (Creator) 

The individual is one who feels that they are small and technically this is called the micro. They feel small so they try to fill in this smallness by feeling they are the intellect, mind, articles, and so on. So they feel small, and they try to fill in this smallness with more smallness which further makes them feel more insecure. The jīva is an identifier or one who is inauthentic. If one wants to be authentic, one must identify with that which is big.

The jīva is small, but so is the jagat. And since the jagat is small, do not depend on it. Be a sādhu or one who helps the multiverse, and evolve from being a sādhu to being a suhṛt or one who has no expectations. This is how not to get caught up in identifying with more smallness. Jagadīshvara is defined as the cause or the cause for the effects that are the micro and macro. Jagadīshvara is like a wand waving large bubbles. Bubbles are synonymous with the jīva and the macroverse, but all of the bubbles are made up of the same substance; water. So, another word for what we are flowing through is known as vedānta vicāra, where one values the deep and starts to become the deep. One will begin to know that the foundation of the individual is Atma, and the foundation of the multiverse is Brahma. Both Atma and Brahma are of the nature of existence, awareness, and joy. 

Logically, if an entity is a certain way in the beginning, and another way in the end, then in the middle that entity must be the same as it was in the beginning and end. The Creator was always there, and after the multiverse and individual comes and goes, who will still be there? The Creator, correct? So in the middle, the Creator is there as well. Existence, awareness, and joy do not change. Expressions of It might change but the foundation of It does not. The jīva or individual feels that it is in control, which is why most of our personalities are controlling. However, this is the opposite of how it should be. The more responsibilities one has, the less controlling one should be. The individual feels that it is in control but the truth is that Jagadīshvara is actually in control, so the individual should offer that control to the Controller. This is the intelligent way to live. It is mindblowing how Prince Arjuna, who values his sense of control so much, hands that same sense of control over to Shri Krishna. Visualize the virtues needed to give up that control and be inspired to act on giving it up.

Discourse

Step 66 – mantra (teaching)

A relatable English word for śāstra is the word “map.” What do maps provide? They give directions, so as a scripture gives teachings, a map gives directions. When one follows these directions, what happens to one’s relationship with those directions and that particular map? One becomes independent of those directions and that map. 

These teachings are finally to be let go of. In the Bhagavad Gita, Shri Krishna shares that the highest direction is for “one to become Me.” The completion of this is for us to become Consciousness. These directions are leading us to not need a path. More specifically, there are some mantras that are Puranic. An example is one used for chanting or a mantra  from the Puranas. Then there are Vedic mantras or mantras related to Vedānta. What is the use of Puranic mantras? To use the teachings to follow the map to become Brahman. These mantras are designed to be reflected upon. If one is not oriented towards the fact they are designed to be reflected upon, one may feel they are confusing or indirect. However, they are designed this way so that our minds may forever be engaged in those mantras. When analyzing the etymology of the word mantra, it means a direction to reflect on that will help us to cross the map to no longer need the map. Remember the phrase mananat (to be reflected upon) trayate (to cross) iti (this) mantrah (direction).   

Rishi Patanjali shares that yoga means to transcend. A mantra helps one cross over fear and ignorance, and yoga is that which helps one to transcend the mind and equipments. 

Step 67 – japa (remembering)

That which is simple is that which is “remember-able;” furthermore, that which is “remember-able”  is that which is “practiceable.” If a recipe is complicated, it is much harder to remember what is in that recipe, and even more difficult is remembering how to prepare that recipe. 

When we remember, we feel. Think about when remembering positive and negative times. There is such potency in remembering. When one remembers one does not need as much externally. What are we to remember? We are to remember that which is meaningful. That which is meaningful changes our mind in three ways. 

First, it raises the quality of our thoughts. If we raise the quality of our thoughts, what automatically happens? We will reduce the quantity of our thoughts. How do we slow our thoughts down? By raising the quality, reducing the quantity, this will ultimately redirect the flow of thoughts, where the jīva does not identify with smallness, rather, reflects on “who am I, and what is my foundation?” When one engages in  japa of a mantra it nurtures śraddhā or faith. Whatever we think about that is meaningful, we develop a connection to that. Japa of a mantra also nurtures samādhāna or focus. Samādhāna and śraddhā are requirements for nididhyāsana or contemplation. We should practice these headspaces so they are in our head.

Summary

Step 66 – mantra (teaching)     Practice – Reflect on the goal of a teaching or map is to become independent of that teaching or map

Step 67 – japa (remembering)  Practice – Practice japa of a mantra to remember that which is meaningful

Discussion subject (last week)

How do we keep moving from an emotionally tough experience?

Vivekji’s observation

If we want to help someone we must heal externally and internally. We must not need help ourselves to help others

Discussion subject (this week)

No discussion subject this week. As a community we will practice likhita japa by writing and chanting Aum Krishnaya Namah

Vivekji’s observations

Being grateful is extremely important, especially in times of uncertainty. Offering japa with a mantra is training to deepen one’s gratitude from the conditional to the unconditional. Usually we associate being grateful with that which is conditional. When we practice japa, there is a sense of gratitude but it is internal and independent, rather than conditional. Of all of the yajñas, the greatest is japa. 

Questions

Q: How do we dis-identify with further smallness in this multiverse? 

A: This multiverse is uncertain and always changing. This means it does not make sense to depend on this changing, uncertain multiverse. So be one who helps others, be a sādhu. From a sādhu we should evolve to a suhṛt. A suhṛt is one who is large-hearted or one who is not expecting. 

Q: How do we decide on a mantra for japa?

A: Everyone should understand and appreciate they need an īśta devata, even more personal than that? Having a personal guru is required to help you relate to a personal god. So simply choose one; choose a deva who relates most to your personality. Then, with that īśta devata will come an īśta mantra. The more steady and sincere you are with this, the right īśta devata and īśta mantra will come to you.

RAW for next week:Whenever you are feeling mentally bored, or physically nervous, engage in hasta japa (practicing japa with the right hand).