March 31, 2022 – Class Notes by Siddharth Kashinath

Introduction

Suppose we rewind to August 2021, what would you re-name this course? Vivekji’s observation is that Sadhana to Saadhya would be a befitting alternative name (in a heavier sense) for this course. Sadhana means ‘practice’ and Saadhya means ‘perfection’. 100 practices for perfection. A lighter name would be Hastha to Hasana. 

Engaging in Japa of a mantra is important. When we reflect upon this through meaningful repetition it helps us free our minds. Likewise, each of the 100 words in the Moksa Patha are connected with meaning to them and we are reflecting on this to free our minds.  

Review 

Step 68 – karma (action)

When one lives in an instinctive way, they act. And it makes them feel cranky. Whenever there is a lack of meaning in our lives, we feel stressed. We must,instead, live intentionally. Then, we go from karma to karma yoga and we will feel cheerful. 

Step 69 – bhakti (depending)

When bhaktas interact with bhaktas, they discuss Bhagavan. What is practical about this is that when we discuss Bhagavan, we are freeing ourselves of being self-absorbed. The typical person is highly self-absorbed. Everything revolves around themselves. That is why being with bhaktas is important. Praying for others is a great practice in nurturing humility.

Step 70 – jñāna (insight)

Some may think that there is an overemphasis on knowledge in Sanatana Dharma. If we reflect on our actions, we only act after we know. All we do is preceded by insight. If we do this for worldly matters, then we most definitely know that it is needed for sacred matters. This is powerfully shown in the Ramayana. When shifting from the palace to the jungle, in the front was Bhagavan Rama, who is symbolic for jnana. Behind him was Bhagavati Sita, who is symbolic for bhakti. And behind her was Shri Lakshmana, who is symbolic for karma yoga. Knowledge leads, all else follows.

Step 71 – viveka (prioritization)

Whenever we make decisions, we must make them based on the word ’maximum’. We are conditioned by 3 things that make us feel conditional – desha, kala, vastu – which mean space, time and matter. When we are in a space where people are negative, it conditions our outlook as well. In terms of space, it should be for maximum people. In terms of decision-making, maximum happiness for maximum people for maximum time is the way to be less conditioned in terms of vastu. What matters is happiness. In terms of time, not the short- or mid-term, but the long-term. So, for decisions that are to be made, we should consider whether they will provide maximum happiness for maximum people for maximum time. If the answer is ‘yes’, then we should prioritize that. If ‘no’, de-prioritize that. 

Step 72 – vairāgya (independence) 

Be independent in a minor or small way. When you feel how comfortable and secure it makes you feel, then you start to add a bit more independence and so on until you become independent in bigger ways. For example, start with financial independence and then move on to emotional independence. A way to be independent is to be less concerned with whether we are liked or disliked. Most teachers will share that vairagya means to be without likes and dislikes. But that starts with whether people dislike me or like me. Once we start in the beginner’s way, then we can go to the advanced way of not even having likes and dislikes for one’s own self.  

Discourse

Step 73 –  dama  (calmness) 

How many feel that calmness describes you? This calmness relates to the body. If our bodies are not lifted up or made good use of, then the natural tendency is for the body to fall (i.e. to be indulgent). Whenever we study Vedanta, we are taught that there are 4 purusharthas – dharma, artha, kama, moksha. We follow the right path from the outside kama (pleasure) to artha (possession) to dharma (position) to moksha (peace).  

How do you ensure the body is being lifted? For our lives, the rails that keep us on the right path are called ethics. We should have a set of ethics for the body that we will not allow the body to do certain things. These parameters encourage our willpower. The body does not ‘know’ anything so it needs a power for it to be used in the right way. Experientially, the best way to nurture calmness is to use the body to serve.

Finally, we will know we are practicing all of this when we find our body is calm enough to encourage our minds to be balanced.

Step 74 – śama (quietude)

Why is it hard for us to fall asleep at night? Too many thoughts. Why do we have too many thoughts? Desires. The more desires one has, the more thoughts one has. Thoughts are unconscious, indeliberate; they just flow. But the person who is  living intentionally has less thoughts and more thinking. Thinking is deliberate and conscious. It is directed, not just flowing. What are they thinking about? That no article, no being, or no circumstance is going to complete them. When we start to think like this, our desires become less. When we start to think about the fact that articles, beings, circumstances are all changing, that they are all dependent, then we start to desire them less. Less desires means less thoughts.

The practical approach to reducing our desires is to refine our desires. Specifically, we must desire nobility. Desire to be a noble personality. Some of the signs / qualities of a noble person are – selflessness, humility, service-oriented, balanced, etc. When we start to desire nobility, we start to feel more complete. We are more present in what we are doing because there is more meaning. And because of that, our experience is more complete.

In the waking state, when we experience something that is not complete, that incomplete experience stays with us to become a dream. But if we are present, then whatever we are doing provides a complete experience, there is closure and we feel satisfied. There is no emotional baggage. 

How do we know we are nurturing sama? The mind will become more focused. 

Step 75 – uparama (understanding)

When dama and sama are in place, it means the body and mind are integrated. They become a more powerful entity. Upon integration, they inhibit the intellect from escaping. The intellect otherwise has these plans or desires that it will become happy through articles, beings and circumstances. But when the body and mind are integrated, they check this tendency of the intellect. 

The opposite of escaping is embracing. What is embraced by the intellect? Our responsibilities. Therefore, desires can be converted into dharma (responsibilities). We can embrace our responsibilities with more energy (dama) and enthusiasm (sama) and more empathy. When we think of our responsibilities, our primary responsibilities are not to articles and circumstances, but to beings – to empathize with beings. Practicing all of this, one will know that they are nurturing uparama because they will know that the mind becomes more reflective.

The evolution of the mind or our inner world is to go from being reactive to being balanced. From being distracted to being focused. From being dull to being reflective. If our inner world is balanced, focused and reflective, we will reach moksha efficiently and effectively. (Like driving in a brand new car, we have nothing to worry about.) 

Summary

Step 73 dama (calmness). Practice – Use the body to serve, which will nurture calmness of body and encourage the mind to be balanced.

Step 74 śama (quietude). Practice – Refine your desires- specifically, desire to nobility.

Step 75 uparama (understanding). Practice – Embrace your primary responsibilities (which are to beings) with empathy.

The section of spaces we are currently studying is the middle of sadhana catustaya. Sadhana means discipline. Catustaya means four. Disciplines that are in a framework of four. First is viveka (prioritization), the second is vairagya (independence) and the third is like a zip file – it contains six, which is called sampatti (inner wealth). 

The entire RAW workbook is focused on sampatti and based on the sadhana catustaya. This can be interpreted in two ways: 1) Higher perspective is that these four are needed to engage in disciplines; 2) The lower perspective is that sadhanas will help us develop this catustaya (i.e. our disciplines will help us nurture prioritization, independence and so on…). Depending on what one wants from life, they must develop these virtues. If one wants a higher happiness, then develop these virtues and contemplate. Lower perspective will lead one to jnana and the higher perspective will lead one to dhyana. The lower alone is not enough, but we must continue to move higher and towards the highest.

Discussion subject

How can you help a family member who is anxious?

Vivekji’s Observation: When we pray, it is almost like dama, sama, and uparama come to us automatically. Whatever is inside of us will be radiated. If one can nurture the opposite of anxiety, then that will relieve anxiety in the other family member too.

Moksa patha is an icon of selflessness. Self development is an expression of selflessness. What we are trying to do is to let go of the ego and attain egolessness.

Questions:

Q: What is the role of dharma? What is the dharma of a contemplator? How is svadharma related to that framework?

A: Dharma of a contemplator is matparah, which means Bhagavan Krishna or Atma is the highest. Svadharma or one’s nature is matsamstamaha, which means to be established in Bhagavan Krishna or Atma (which are synonyms). When one is practicing contemplation, one must not be attached to any labels – nationality, body type, etc. because if we are identified with a label, then that is what we are going to contemplate on. Whereas if we go in without these labels, then we feel that we are just this equipment that is identifying with the ego. Then, there is no dharma that comes along with it and there is only matparah. The purpose of one’s life is to identify with the Spirit and when one does identify with the Spirit, then contemplation stops.

Contemplation is difficult for us because we deflect. We all feel that someone else should do it. If one wants to be a contemplator, then one should do it themselves for happiness. 

RAW for next week: 

RAW 1: Reflect on one personality who believes in you the most. Meet them or call them on the same day to share how grateful you are for them. If they are no longer living, write a detailed letter of your gratitude for that person

RAW 2: Whether you believe or not, pray for the well-being of those whom you know and pray even more for those you do not know. Do not pray for yourself.