October 14, 2021 – Class Notes by Rahul Kuppachhi

Introduction

The difference between Ṛtam and satyam is theory and application, respectively. We have to know what is right (Ṛtam), and then we have to abide by that (satyam). Our course is very much designed for application, and reflecting on these applications will allow us to feel the truth in a more efficient way.

One of the most common expressions that surrounds the Olympics is “PB” meaning personal best. The athletes in the Olympics typically train at least four years prior to competing in a particular event, and in terms of sprinters, they only run for a very short time during competition after years of extensive training. They do this to be the “best in the world,” and our course is not designed for us to be the best in the world, rather, to be “everyone in the world.” Best in the world indicates superiority, and the “everyone in the world” mentality fosters equality. This mentality also demands “PB” but here it means perpetual betterment. How can one quantify the term “perpetual?” It cannot be done, it is immeasurable. We will know we are properly flowing through this course when we start to feel that every class, every word, and every experience of ours turns into a game to convert values to virtues. This will only be possible with a sense of perpetual betterment which, in turn, will lead to more cheerfulness. One will continue to be an escape artist if one cannot find peace through perpetual betterment. 

Discourse

We reviewed space 11 which is yoga, meaning uniting. Every obstacle is an opportunity.  This is what yoga is; where we feel every class, word, and experience is an opportunity for us to unite with the better “us.” None of us experience obstacles, rather,  we all experience opportunity: foster a bhava for this.

We also reviewed space 12 which is sevā, meaning service. Pujya Swami Chinmayananda has shared that service is knowledge in action, or oneness in action. When we serve, we feel a oneness with whom we are serving. The server and the served both become beneficiaries to each other, as they both begin to feel a oneness towards each other. Serving feels as if we are being served

Finally, we reviewed space 13 which is bhaja, meaning to invoke. Bhaja starts with nama (remembering a divine name), and this has to become more deep and internal to focusing on rūpa (form of the divine/to see the divine with our eyes more), this, further,  has to deepen to guṇa (to remember the virtues of the divine/remember a virtue of the divine), and the final part of this framework is dhama (locus), as we will feel this divinity within the locus of our true selves. The more we focus on bhaja, there is more attrition in externality because one moves deeper to the locus within. 

The actual script we use is called devanagari in saṁskrit. The term “nagari” means where an entity lives, and the term “deva” means semi-god; the fuller meaning being light. This is a very philosophical language. Philosophy came first, and the language was developed around that. One of the oldest texts in our philosophy is the Vedas, and the teachings of the Vedas are in the form of the mantras. Mantra means “mananat trayate”; trayate means to help one cross over but only with mananat, or reflection. Only when we reflect on this will we cross over. These words are not casual, as they have intense meanings behind their etymology. 

The next step on the Mokṣa Patha is:

Step 14: satsaṅga (nobility) 

When we hear the word nobility, what do we usually think of? Inclusivity, as the ones who are most noble are the ones who are most inclusive. Every one of us is influential, but we forget that when we are influencing someone, the channel between us goes both ways, so we can be influenced just as they can by us. Keeping this in mind, we always hear “as we think so we develop” but going into the genesis of this, how do we think? Why do we think? We think due to our association. As we associate, so we think, and as we think, so we develop. If we associate with the virtuous, we will develop into the virtuous. 

Satsaṅga then leads to sattva. Those that live with integrity are sattvic, and they live with ideals. Sattva leads one to satya, and satya (ideally) leads one to sat, or infinity. We all want to be infinite, but how does it start? It starts with nobility which leads one to integrity. After integrity one is led to “ideally,” and ideally leads to Infinity. More practically, satsaṅga begins with associating with noble people like the people within our class. We cannot be around people with integrity all the time, however, so the deeper form of practicing satsaṅga is to go from associating with integral people to associating with these peoples’ thoughts. Where are these peoples’ thoughts found? In books, correct? If we want to know the thoughts of Michelle Obama for example – since most of us have never met her in person – we may know her through her thoughts in a book she writes. But this needs to deepen even more to our own individual thoughts. When we dig deep enough to our own thoughts satsaṅga happens in our own personalities. So it is important to not just be dependent on people; go to their thoughts, and then our own thoughts.   

Step 15: śāstra (scripture)

Brahman expresses as Bhagavan, which expresses as śāstra, which expresses as sadguru, which expresses as shishya. Brahman means Infinity, and we cannot touch Infinity, yet. Infinity, ‘as if’ out of compassion, expresses as Bhagavan, or our original parent. Bhagavan, out of compassion, expresses as śāstra, or a map to our original parent, Our original parent is a conduit to Infinity. Out of compassion, the śāstra is expressed as the sadguru, and the ones who seek out such guidance is a shishya. Like in a movie, if we follow the script, who came up with the script? The script was written by a writer, who is guided by a director. The śāstra is a script, and if we follow the script we will be led to the director, or Bhagavan. The śāstras in Sanatana Dharma all have the same message. The message is only shared differently because of different personalities. In our Upanishads there are sixty-four creation theories because everyone’s evolution is different. So because of this, we should be honest, meaning we should understand what kind of scriptures we can relate to. If we can relate, we can understand, but if we do not relate, we never will understand. Another word for śāstra in our culture is purana which means “pura eva nava” or “ancient, yet fresh.” Our scriptures are ancient, yet fresh as they are applicable even now. So be honest because if we are not honest, a śāstra will then become a śastra, or weapon, used against ourselves.     

Summary:

Step 14: satsaṅga    Practice: associate with integrity 

Step 15: śāstra         Practice: engage in humility    

Discussion subject: 

How do you know that you are more than your BMI (body, mind, and intellect)?

Vivekji’s observation: 

Be more observant of change, because the more we observe change, the more we will feel that which is changeless. Do this perpetually, and in doing so, we will start to feel that the observer is different than anything else. We will judge less by being more observant.  

Questions: 

1. In the day-to-day world, we do not always have control over who and what we associate with. What approach should we take when trying to associate with specific articles, beings, and circumstances? 

Answer: We cannot be virtuous around those that are not virtuous all the time. Ninety-five percent of all humans have at least one virtue. So everyone has at least one virtue, and just keep intellectually locking into this, because when we do, we will forget about their vices. Also, the stronger everyone becomes in the morning, the less affected we will be during the rest of the day by various articles, beings, and circumstances. Morning time is critical for us not to be influenced by negativity.  

2. What is the difference between life and consciousness? 

Answer: They are the same, but the question we should be reflecting on is what is the difference between living and life? Living is to lead us to life or Brahman (Infinity/reality). This is more known as existence-awareness-joy or consciousness. Living is a verb, doing, but this is all on the substratum of life which is not becoming, but being. This may sound abstract, but please reflect on this. Where did living come from? Where is living going? Even non-existence has to exist. The most fundamental facet of all is existence-awareness-joy, and that is what life is. There is only life, there is no one who lives a life. 

RAW: Observe your relationship with social media, and reflect if you are dependent on it, or if it is just used as a functional tool in your life.