Vivek Ji started the session with a video he had seen on LinkedIn. This is about a village barber. The barber had created a library in his shop. Anyone who reads or writes gets a 50% discount. The barber wanted to encourage reading and writing and help people get motivated towards getting a higher education. He himself never had that opportunity, a reason he was still a barber. Inspirational story. Vedanta in mentors — a program designed primarily for Balavihar teachers, encourages high thinking.

It is important for the mind to be quiet. To help this process, one needs to be in a quiet place. Only when the place is silent and mind is quiet, can there be insight. When one is agitated, one cannot think clearly.

When the mind is quiet, it gains the ability to stare — and gain insights that simultaneously captures the big picture and small details.

This week is the week of Mahasivarathri. The more grateful we are to the Lord, the more successful we will be with our contemplation efforts.

We need to have faith (Shradda) for us to be successful in contemplation. Faith in God, faith in Guru-Sishya parampara, faith in ourselves.

Chapter 29. The Subjective Conquest.

Thoughts that we constantly have are not independent — then why do they control us so much? This is because we fuel our thoughts, by believing they are real. The trick to control your mind is to realize that the thoughts are not real. Acharya Vivekji mentioned that thoughts are dependent on the Spirit/Awareness for its existence/perception, while the Spirit is independent. A simple anecdote helps to clarify the concept. A young child may fight with his friends. But this fighting is playful and without malice. It leaves no impact on the child. Similarly, we should realize our thoughts are not real to ensure they leave no impact on our mind. This insight helps us to realize that we should not get hurt by articles, beings or circumstances. A thought is simply a thought and should not control the mind.

Just rest in the thought of Bhagavan and just be. When we do not realize this, we are drawn to sensory pleasures. Our comfort zone tends to seek comfort outside — material objects. We need to redirect this thought process and direct inwards, towards Brahma. With such redirection, thoughts will become quieter and mind becomes quiet. When we progress in this subjective science, you will come to like and love it — triggering a change in vasanas from stink to fragrance. Direct your mind to Brahma — this is a practical advice.

Question/Answer Session:

1. Why is jnana not pramana?

This is because we lack antha karana shuddhi — cleanliness of our mind. In such a state, the mind is not calm or quiet and the ability to appreciate wisdom diminishes. Contemplate on the ego — ie. observe the ego — and master it.

2. If our swadharma is to be, why is our comfort zone outside and not inside?

Being happy means to be independently joyous. Not realizing this, leads us astray.

3. How can one free oneself from negative thoughts?

You should revolve around people who are positive role models. You should incorporate ideas from positive role models. Don’t let negative thoughts take hold of you — move or distract the thought process. Use the meditation approach of observing the thoughts — just as a witness and not get sucked into the thought stream.

4. Mind gravitates towards objects of love. How can we develop this affection towards Bhagavan?

Knowledge is the answer. If you knew Lebron James grew up really poor in a project, you gain a much better appreciation of what he has achieved. Study bhakthi shastra — like Ramayana and it will happen automatically.

Your RAW from last week was to come up with a Faith test. One way that you know you’re growing with faith — as you become engaged (greater responsibilities, more to think about, more places to move) that you’re less distracted. When there is an opportunity to be quiet, you’re more appreciative and immerse yourself in that more. You feel more grateful to that. That’s one way you know you have faith. Or if you’re more distracted, sleepy, thinking about past or future, then that faith isn’t growing.

Vivekji and Sheela Didi are teaching Vyasa to chant Brahmarpanam (Chapter 4 Shloka 24 of the Bhagavad Gita) before he eats. If one has analyzed this shloka — it is a shloka focused on yagna (dedication and sacrifice). In particular, there are four factors in every yagna. The furthest factor as-is is the 4. Purpose. 3. Offered (to) 2. Offering and 1. Offerer. The offerer is offering offered to for a purpose. For example, Vivek offers a mixture of wood to a fire to please the creator.

In this shloka, what is taught is what is the purpose? (Happiness). What is the offered to? Happiness. What is the offering? Happiness. Who is the offerer? Happiness. This is what the shloka should be like. This is the same vision that our course is trying to develop. To be contemplative in every facet of your life. This unfragmented, consistent vision of happiness. If one isn’t working towards happiness — that isn’t yagna that is selfishness. This is that shloka in action.

Last week we were focusing on our thoughts. In this review what Swami Chinmayananda shared with us: As your insight, so your identification. IF you have that insight that thoughts are dependent — you don’t identify with them as much. IF you don’t have that knowledge, then every thought that flows in to the mind is you. You’ll go up and down — perpetual noise. As your insight: the more you know about the equipment, the less you identify with them. Having a thought and being a thought are quite different. Having anger and being anger are quite different.

Chapter 30

The more perceive, the more we identify, the less we observe. If there is lots of reception around you, you identify with that and can’t observe that. For example, at the local cinema when you get to choose your seats. ¾ back are the best seats! In the front you perceive more, and identify more. You’re overstimulated. On the other hand, when we sit ¾ of the way back in a movie theater, then we are able to filter more and observe the movie compared to when we sit up front. This very much relates to something else we discussed in past classes. The less you touch, the less you think.

Our perception pulls us to the past and future. How the past? When we remember pleasures, those remembrances deepen our vasanas. Think about the last time you had Vada Pav in Mumbai 🙂 Even when we remember someone who is no longer alive,

The best way to live for them is to not live in the past but move forward. The best way to lighten vasanas is to be careful of what we’re remembering.

We tend to dream of pleasures. We’re dreaming about Memorial Day weekend or Easter weekend. When you dream about pleasure, you become irrational. You forget your responsibilities. Remembering pleasure and dreaming about pleasure takes us away from the present moment.

The antakarana (mind, memory, intellect, ego): all our memories, all our past is just an imagination. All that has happened to us, prior to right now, is an imagination. This context it’s good to Dora (short-term memory). We’ve only experienced the present… it’s impossible otherwise. What is the past? How is this so real when you’ve only experienced the present? For those who are serious about this — the imagination turns from imagination to visualization.

For those who think long and hard: Ramayana is history. The evolution of visualization is that you start to feel that you’ve never had a past. In that case, you live right here, right now. NO emotional baggage. No regrets about the past, arrogance about the past, and no vices. One is light and free! Like going to the airport for a day trip — no bag except what is on your back. YOU’RE FREE. This is the potency of the present.

We will die in the present also. We were born in the present also. This is why in Srimad Bhagvatam — time is known as Bhagwan. The present is still an ideation of time. In Sanatana Dharma, our scriptures teach us that time is Bhagwan. The present deepens to Presence. The “present” is relative and once experienced it becomes the past.

Bhagwan Narayan’s Chakra is time. If you follow time to the present — if you go deeper where is that chakra? It is on Lord Narayana, it is Lord Narayana. This Presence is beyond the Triputi (Experienced, Experiencing, Experiencer). In Presence there is no Triputi or being. Tattva Bodha described is as that which was, is, and will always be. We use references because we are hooked on time.

In presence there is no time. The takeaway: we can be enlightened at any moment. Because that presence is in this moment, it IS this moment. Don’t postpone. IF someone waits, then it shows they’re focusing on the present instead of going deeper. Don’t live in the present, live in the Presence.

Q&A

Q: Fetch water before Enlightenment, fetch water after Enlightenment. It is to bring as many moments because you can go in and out of it right?

A: You shouldn’t wait for that moment of enlightenment. Keep on bringing the momentum to bring it. When one has Enlightenment or tuned in to Presence, they are tuned in to Narayana and everything above it. That is why those who are enlightened, their memories are astounding. There is no distraction, self-doubt, and they can leverage that presence.

Q: In this chapter, Gurudev says the “ego is a mere bundle of memories of dead moments” — a very different definition of the ego. Please help us understand.

A: You have to remember that he is like Acharya Shankara — a poet. He is highlighting the memories as being the Ego while I’ve shared that the whole Antakarana (mind, memory, intellect, ego) is the package. This is a less relative relativity. You being a seeker is relative. You thinking about the school you went to or when you moved, is more relative. Even 1% away is still relative, but less relative. The Ego pulls us deeper in to Samsara or that which is relative. We get lost in anxieties of the future. We justify anxieties such as anxiety for the environment, which is ‘more sattwic’, but still anxiety.

Q: Presence vs. Present: What is the difference?

A: Every time you share your experience in the present it becomes the past. An experience is within that Triputi (Experienced, Experiencing, Experiencer). It is still in Dvaita. This idea of present is time-related. It is measurement, a feeling. That present depends on the Presence. The present is dependent while the Presence doesn’t depend on the present. Bhagwan is (Anadhi and Ananta) — never born or end. The present depends on the presence, which means we can go deeper. The presence doesn’t depend on anything. If the way you’re defining present IS presence, then it’s just language. Time is an equipment of Bhagwan (25th factor in Srimad Bhagvatham).

Q: Would you be able to explain more about how everything that happens to us is imagination?

A: If you are the director of the play, and you come on stage to show how actors/ actresses act. In it you’re the hero, the villain, and forget about that. Either way, you’ve forgotten that you’re the director. That is an imagination or hallucination. It’s tough to grasp because by denying our past, I’m denying myself. Only when the denying is so absolute, do you tune in to the Absolute. It may start off as an imagination. If sincere, it will turn in to a visualization or feeling. In Chapter 9 of Bhagavad Gita Lord Krishna talks about Ananya Bhakti — only love for Bhagwan, that’s when Bhagwan manifests.

RAW: This is one of the most fulfilling RAWs that you all have completed. Vivekji was moved by how seriously and sincerely the class took the RAW about creating a test for faith. You made up for your pariksha! You have made it up for everyone! RAW for this upcoming week is to take every one of these Shraddha parikshas shared on Medium.

Final Announcement: Happy Camp is May 23rd — May 25th. Happy hour students, their families, and this class is also welcome! Focus on happiness. Come to Milwaukee! There will be the Happiness Series for adults, so it will be three days of immersion. More details on the CM Milwaukee site.

December 2019

• Dec 10, 2019 — RAM for the winter break
  There are 26 chapters in the text Meditation & Life. Read a chapter of the text every day till our next class. If you read, there is a strong chance that you will remember, if you remember, then there is a stronger chance that you will practice. If you practice, there is a stronger chance that you will work for Enlightenment.

January 2020

• Jan 7, 2020 RAW
  This whole week hold your index finger out — ideally both hands but at least 1 hand. This is your reminder to have faith. Have faith that we are guided by the hand of God. Hold onto faith, God, and let go of fear, anxiety, logic!
• Jan 14, 2020 RAW
  Analyze, summarize, and memorize the tips on Taming the Mind. Analyze — think about it for yourself, summarize — write it for yourself, memorize — internalize it for yourself
• Jan 21, 2020 RAW
  Read all that the kids have shared in the happy hour class
• Jan 28, 2020 RAW
  Every conversation you have this week, make the person you are interacting feel that they are right, even if they are wrong.

February 2020

• Feb 4, 2020 RAW
  Prepare for a test in class. 18 chapters, 18 questions.
• Feb 18, 2020 RAW
  Come up with a test to gauge another person’s faith.
• Feb 25, 2020 RAW
  Take every one of the shradha pariksha that’s been shared on Medium.

March 2020

• Mar 03, 2020 RAW
  Visualize that every thought that you have is someone else’s thought.
• Mar 10, 2020 RAW
  Every conservation you are in this week, make a fish face subtly in it.
• Mar 17, 2020 RAW
  Now until March 29th, intensify your practice of Japa by 33.3%
• Mar 24, 2020 RAW
  Continue with the japa practice but feel that you pass it on to anyone you see physically or virtually

April 2020

• Apr 07, 2020 RAW
  Change your name to your most favorite vedantic name.
• Apr 14, 2020 RAW
  Every day for 1 hour sit down and do nothing.
  MiL TEST ON APRIL 28th: on the last 10 chapters of Meditation and Life Chapter 29 to 38.
• Apr 21, 2020 RAW
  Prepare for your pariksha (test). There will be 10 questions from last 10 chapters of Meditation and Life — Ch 29 to 38.
• Apr 28, 2020 RAW
  Read through the Vendatic names that were shared in the comments below especially Seema Nema’s. When we start the upcoming courses, everyone should have a Vedantic name when they log on to zoom.

May 2020

• May 05, 2020 RAW
  Anything that happens to you (good or bad), say out loud or atleast think it “Hari Ichcha” (God’s Will)
• May 12, 2020 RAL
  Plan for your enlightenment in this lifetime.

Introduction

In one of our historical texts, the Ramayana, Sugreeva is perpetually chased by Vali. Dialogue with Rama changes the fate of Sugreeva. The story can be interpreted as follows: Sugreeva represents the Jiva and Vali is karma. Jeeva is being chased by karma. The more one practices karma, the more phala is created and that flows back to Jeeva. Karma will perpetually chase Jeeva until Jnana is achieved — which is realization. Rishi Muktha Parvatha introduces this notion in Ramayana. Jnana is reaching Bhagavan.

In our text Meditation and Life, there is a large focus on AUM. A represents Jeeva; Aum is Brahma. So Jeeva is part of Brahma — and all that is part of Brahma is Brahman. The key to happiness is insight. Extrapolation of insight is seeing what is inside — that is what Vedanta teaches us. This is the purpose of our course: to stop using our eyes and start using our intellect.

It is critical to understand the second part — The process of meditation — it prepares us for the rest of the journey.

Recap of Chapter 21: Recharge the mind

This chapter is on how to recharge the mind. The ego needs to be burnt out through tapa and sadhana. Someone who is tuned into tapa is tuned into the inside, so the outside does not matter. If you try to tune into your inner quietude, you will taste happiness.

Many communities flirt with Vedanta — they are so used to short term practical tips — like breathing exercises — but do not truly understand the full import of what is being taught. So they do not try to really understand and never find that inner quietude.

Chapter 22: The secret of success

Hack — this word is used to represent a trick, a practical tip. Like using Doritos as a substitute for kindling wood at a camp! People crave for hacks and shortcuts for meditation.

Unfortunately, there is no hack to reach the goals of meditation.

The only effective hack to quietude is practice/sadhana. When you practice contemplation, you reduce your ego. If you don’t cut your ego — the ego will cut you down. You will grow in arrogance. This chapter shares you should be vigilant about the presence of Bhagavan — which will impede the resurgence of ego.

Contemplating on His presence; contemplate on humility daily. Momentum is created and the contemplation will become transformative. Through practice, contemplation becomes who we are. Whatever you practice, becomes habitual and effortless. When contemplation becomes part of you, the highest becomes a possibility. Once you tune into the highest, all that is lower comes to you effortlessly. You will listen more, you will decide more, you will be more successful.

Chapter 23: Inward expansion

In Kishkinda Kanda there is a portion that explains mitra dharma- how to deal with friends. Your problems in the context of a friend who has a problem should be treated as insignificant. Whereas your friend’s problem looms huge and it is your responsibility to address it.

When you start to rise in your identification from body to mind to intellect — all that is happening around you becomes small. Contemplation helps you gain perspective of the true nature of your problems — small and insignificant. It is all a matter of perspective.

What stops us from reaching a higher plane with our contemplation practice is fear of the unknown. Your satguru will show you there is no need to be scared.

Vivekji explains this with a simple analogy. His son is mortally scared of a new vacuum cleaner which he had never seen before. But when his father demystifies the same, his son loses his fear and embraces the object as a toy. Our fears are dropped when there is a satguru — without such a guru the process becomes much slower.

Inward expansion is the process of going from the outside in. For instance, the word Bhaja has many meanings that can indicate our stage of development. We start with its “‘first” meaning and then expand inward: to sing, to seek, to serve, to worship, to love, to be. It is an inward expansion from being someone to being none to one. When one sings, seeks or serves, they are being someone. When they worship and love, they are no one (as they are focused on Bhagavan rather than themselves). And the last stage is just to BE. There one identifies with the ONE, Brahman.

Every chapter discussed here is about unlearning.

Question and reflection

Q: Practical tips for continuing sadhana during the holiday season

Vivek Ji: There was a lovely satsang on self-care. 90 % of people are married but 50% are divorced. The solution is to go on vacation — and have a quiet time. When you experience the quiet time you can feel happiness.

Go for a walk. Reread meditation in life… and reflect. Do verbal Japa during different activities that you engage in. The point is, you may not find the time to do your normal sadhana during holiday times, but that does not excuse one from completely abdicating doing sadhana. You should still do whatever is possible whenever it is possible.

Q Some advice on how to support people going through a divorce.

Do not take sides. Listen to both. Encourage them to communicate with each other

Q. Explanation of going from someone to no one to one.

Singing, seeking, serving — you are being someone

Worshipping and loving — you are no one

Being — you become One with Bhagavan.

Q. Self-realization is lofty — is this a meaningful goal for us mortals.

That is the whole purpose of reading this book. All of us should believe achieving Moksha is possible. Scriptures should be used only to achieve moksha.

==============

RAW — next class in 27 days; Jan 7, 2020.

A chapter a day for the next 26 days.

When children are six years old, they shift from the home to Gurukula. They initiate and participate in a sacred ritual (Yagnopavita: Upavitha (sacred thread) and yajna (ritual)).

This means that they now have the Bhava that this is a yajna. They are able to go from where they are now to recognizing who they ultimately are, which is infinite.

Additionally, the Icon or Murthi is below the Shikhara. This signifies that Bhagwan should live in our head. If one has realized the Self — they are in tune and able to go from externalization to internalization, theory to practice, and effects to cause. Avidya is an effect, and our course is designed to let go.

Main Topic of Study

Last week: we talked about silencing the mind. We need to train ourselves to see the oneness in many facets of our life. There is one existence, and we should do this in the present. Avidya → Vasana → Eshana → Vrtti → Karma. All of these are effects and we have to go deeper.

An ideal is that which helps us evolve. The ideal is to shift from objects to the subject, and bring it in to our lives. Be quiet. In contemplation, in those glimpses of silence you let it be. You don’t react as much.

During our Meditation in Life course we have talked about the lifestyle and process. It involves introspection, detection, negation, and substitution. In addition, it involves the space, seat, sanctum, and senses. When we wrongly negate, we suppress. When we rightly negate, we sublimate.

We need to plant the right seeds to properly negate (i.e. till the wild field). Planting those seeds is called Sadhana. It is that which leads to Sadhya. It converts values to virtues. Bhagwan is the one who has all the virtues, all the time. Incense is a great example of negation and sublimation when it goes from a solid to gas.

Our creator wants the absolute best for us. Nature is a system that guides stones, plants and animals. They don’t suffer from Bhava Roga. They are “being” not “becoming.” We have a choice, and this is our test.

How can we live virtuously? It requires vigilance during any activity.

1. Insight — At the beginning of any endeavor, there is an insight that the following “activity” will be like this. It involves an acknowledgment and recognition around how you feel about what may happen.
2. Determination — During the meeting and/or moment you will not give up! This means one will complete the task.
3. Surrender — Towards the end, one needs to realize they’ve created enough momentum and determination. This can’t be created without the Creator, so surrender.

If one does not negate/ substitute, then it is possible to be stuck and lose faith. We do not want that.

RAW for the week: Try to have a perfect week! No reactions, mistakes, forgetting, falling. (less fighting between the mind and intellect).

Upcoming classes

November 19th — Class

November 26th — Holiday

December 3rd — Happiness Series

December 10th — Class

Q&A

Q: Vivekji mentioned that the observer is “interested but not affected.” Can Vivekji elaborate on that?

A: One example is watching a movie — it interests you but doesn’t affect you. Another example involves reading a magazine on a plane.

Q: Please review the meaning of “nau” in the Gayatri Mantra.

A: Nau = We. It refers to “may we be happy”. In the ashram, it is the teacher praying for the student. In the Gayatri Mantra, we are praying for outside clarity (via the sun), so we can have knowledge and a stronger intellect on the inside. Let us all have clarity in our lives.

Q: Please review what to do when serving with someone unendurable?

A: When serving with someone unendurable, the answer is to leave. However, it is important to recognize and realize all that we’ve achieved thus far with determination. Additionally, have a role model and delete the terms “I’m tired/sick.” 95% of the time try and punch through it. Overall, you don’t stop being determined, it just shifts. Therefore, if one is lost it is clearly context-based rather than content. Don’t allow this to disturb one’s inner peace.

Q: Can Vivekji review the links between Avidya and Vasanas?

A: Yes, this starts with the 5 S’s. We have forgotten that we’re the Self, and that is called Avidya (ignorance), which leads to separation. That separation leads to feeling of Smallness (via the Vasanas). The vasanas manifest as Eshana or desires, which leads to increased sadness. The desires (and sadness) lead to more thoughts (Vrttis), which creates stress. Those thoughts manifest as Karmas (actions). However, those actions create a feeling of being stuck, which doesn’t get resolved until we change how we think. Therefore, thoughtlessness is when one is always calm and quiet.

If we analyze all of our past desires and our accumulation or removal of articles, beings, and circumstances, we can see that the fulfillment of those desires or acquisition/removal of those objects have not led us to be happy once and for all. This course is a systematic study of our past that can clarify our vision in the present so that our future can be changed and not be a failed attempt at being happy. During this study, one has to have faith that one is already happiness!

In Chapter 18 of Meditation and Life, we learned that the Gayatri Mantra is a mantra for clarity. The Gayatri Mantra says that just as the Sun illumines the world, we need knowledge to illumine our intellect. When we have clarity, there is no fear and as a result, we develop courage.

Chapter 19 — Silence the Mind

We all need happiness but our approach is erroneous because we are chasing after that which is dying or finite. While focusing on objects, we forget the subject and the fact that the subject is changeless. Once we end our expectation that objects will bring us happiness, we will be happy once and for all because we are already that happiness.

But how can we end our expectations in the setting of family, the workplace or during seva? At the highest level, we can end our expectations through contemplation in which our identification is with the highest — Brahman or ananda. The last thought one will have before realizing happiness is Aham Brahma Asmi. I am Happiness. One must identify with happiness before realizing or being happiness. But how do we get to this highest state? This chapter is teaching us about what we are not and what we should NOT be identified with. It is giving us a starting point from which we can reach the highest. In the Upanishads, hridaya granthi is described as the knots of the heart (or happiness). Our happiness is tied up in knots and only spurts come out occasionally. The 3 knots are avidya (ignorance), kama (desire) and karma (action).

As we have learned, we have forgotten our divine nature. This forgetfulness is called avidya (ignorance) which expresses as vasana. Vasana then manifests as eshana (desires), then vritti (thoughts) and finally as karma (action). Explained in another way, we have forgotten the Self and this leads to separation (avidya). This separation leads to a feeling of smallness (vasana) which leads to sadness (manifesting as desires..our desires are bullying us). The sadness creates more thoughts (vritti) which causes stress and this creates a feeling of being stuck as we continue to act (karma) to dissipate that stress which doesn’t reduce until we change how we think. Avidya is the cause that leads us to act without vision. It is all the same feeling (one rupa) that is expressing at different levels (nama) of the ego, intellect, mind and body. So if we change one aspect, we can impact the others. Our starting point to change our vision should be from that which is most accessible. For most of us, that is karma. Our actions (body) are an expression of the conscious, our thoughts (mind) are an expression of the subconscious and the ego is that of the unconscious. When we change our intention of every one of our actions at the conscious level from selfishness (sakama karma) to selflessness (nishkama karma), we can then begin to change the thoughts, desires, vasanas and ultimately have clarity of who we really are.

Going back to the practice of contemplation, this chapter is explaining that we must neutralize our senses in our space. Ideally, one should contemplate in the morning when all is quiet or soft instrumental music can be played to neutralize sound. For touch, one should wear loose clothing so as not feeling the cloth on the skin. For sight, one should close the eyes softly and the light in the space should be dim. For taste, contemplation should occur before eating. Finally, to neutralize the sense of smell, one can use incense or essential oils if needed. The smell should not be too strong. Incense is a representation of conversion of values to virtues. Values are what we learn in a book but when we practice them they become virtues and pervade our thoughts and actions (like the fragrance/smoke of the incense pervades the air).

Outside the seat of contemplation and then eventually in the seat of contemplation, senses will naturally be neutralized when one is intentional and selfless with their actions. An example we can learn from is when Lakshmana cuts off Surpanakha’s nose and ears. All of our senses can be closed except our nose and ears. The cutting off of the nose and ears is symbolic of cutting off attachment (Surpanakha) using vairagya (Lakshmana). When you live a life of knowing what you are not, you no longer live for objects. When we act with the thought that we are the senses, the mind will never cooperate and will always be our enemy.

RAW: Document each of your reactions in one line.

Q&A

1. How do actions change your thoughts?

When we act intentionally/selflessly/carefully by simplifying our lifestyle, new impressions are left and that changes the way you think and affects levels all the way up to our vasana or blueprint and the forgetfulness that we are happiness starts to fade away.

2. Does one have to pronounce the Gayatri Mantra correctly?

No, what is more important than the enunciation is the intention behind chanting. However, since Gayatri Mantra is a Vedic mantra, it should not be chanted to musical tune.

3. Is the turiya only associated when one chants Om or is it present with any japa?

It occurs between the end and beginning of any mantra, not just Om.

4. What does unconditional awareness mean?

We say we are aware of what we are doing or objects in front of us and that is conditional awareness. Unconditional awareness is focusing on what is behind the thought. It is not being aware “of” something. It is just awareness. Also referred to as objectless consciousness by Gurudev.

• S/he is “Turiya svapnah” — they are beyond change (Turiya) and see the world of pleasure, possession, position as a shadow or a dream (svapna).
• S/he is in the state of “Bhaava-mukha” — having experienced Nirvikalpa samadhi (experiencing Oneness with no sense of individuality), they enter a state of Savikalpa samadhi (experiencing Oneness while also maintaining a subtle sense of individuality) in order to serve and guide us all.
• S/he is “Adi Kaarika Purusha”, an instrument of God. They are fueled by the power of God alone and directed by the will of God.
• S/he is “Paakaami” — like a ripe fruit. Just as a ripe fruit is ready to fall from the tree but is still attached to it, their ego is ready to fall but is subtly sustained in order to serve as an instrument of God.

Review of the course thus far:

• Chapters 1–12: We learned about the lifestyle that must be lived in order to be prepared for contemplation. We must live a lifestyle that is characterized by Sattva — that is aligned with Sat, Truth.
• Chapter 13: We prepared a seat and a clean, simple, and inspiring space and sanctum for contemplation.
• Chapter 14: We learned about the evolution of human endeavors — from first focusing on the functional to finally focusing on the fundamental. (Age of perception → Age of contemplation)
• Chapter 15: To prepare our minds for contemplation, we learned that we must raise the quality of thoughts, reduce the quantity of thoughts, and redirect the flow of thoughts.
• Chapter 16: We learned how to practice Japa, which harnesses meaningful repetition to reprogram the mind (raising, reducing, redirecting).
• Chapter 17: We learned about the sacred mantra Om. In order for the finite mind to hold on to the Infinite, a symbol is needed — that symbol is Om.

Chapter 18: The Gayatri Mantra

There are three times every day when our eyes cannot see clearly and need to adjust. It is at these three times (sunrise, noon, sunset), known as the Sandhyas, that the Gayatri Mantra is traditionally chanted, with the purpose of re-focusing our minds on our Goal. The mantra is:

Om Tat Savitur varenyam

Bhargo Devasya dhimahi

Dhiyo yo nah pracodayaat

Pujya Gurudev’s translation is: “We meditate upon the auspicious, Godly light of the Lord Sun. May that heavenly light illumine the thought flow in our intellect.”

This single mantra is considered the essence of all the Vedas and of all mantras. How might this be? In the mantra, the “Godly light of the Lord Sun” refers to the Atman within us — the Awareness which illumines all our experiences. The essence of this Gayatri Mantra is viveka — the mantra affirms the distinction between Spirit (Atman, Awareness) and matter (in this case, the intellect) and expresses our Goal of manifesting the Spirit in our lives. When we do not practice viveka (distinguishing between Spirit and matter, or Self and not-Self, or Reality and illusion, etc.), we think that we are one entity that has the properties of both Spirit and matter. This mantra clarifies that there are two distinct aspects of our experience — the Spirit, which is the illuminator, and matter, which is the illuminated. By chanting this mantra, we affirm that as we search for Self Knowledge and Independent Joy, we will direct our search towards the Spirit and not towards matter. When we truly understand this mantra, we understand where to look for our Self/Joy. Thus, we are no longer searching; we are seeking.

Review of last week’s RAW (hearing the word “Soham” in each breath): each inhalation and exhalation is a proof that God pervades all life.

Q/A (paraphrased):

• Q: I’ve heard that the Gayatri mantra must be chanted at home, sitting down, in the evening, and outside, standing up in the morning. What is the significance of that?
• A: These guidelines are based on the circumstances of life thousands of years ago and do not apply to today. What’s important is that we understand the essence of the Gayatri Mantra and put it into practice. It does not matter if we chant standing up or sitting down. There is also a social tradition that only male brahmins are taught the Gayatri Mantra in the Upanayanam ceremony. This does not have any justification; Vedanta is for all.
• Q: How does practicing viveka lead to loving others?
• A: When viveka is not practiced, we see difference where there really is no difference and begin treating people differently based on their race, gender, etc. When viveka is correctly practiced, we distinguish peace from pleasure/possession/position, we seek peace, and naturally begin to treat others like our own Self.
• Q: Are the three gunas (tamas, rajas, sattva) associated with SatChitAnanda?
• A: Yes. Sat (Existence) is associated with tamas (inertia), Chit (Awareness) is associated with rajas (activity), and Ananda (Joy) is associated with sattva (equilibrium).

As a review: Chapter 14 focused on inquiring and asking “Who Am I?” while Chapter 15 focused on training the mind via raise, reduce, and redirect. This was done through Bhakti Yoga, Karma Yoga, and Jnana Yoga.

This week Chapter 16 focuses on Japa Yoga. The Namayana is before the Ramayana. It refers to glory of the name! Guruji when teaching the Ramayana used to say, we have faith in our own name — why not faith in the divine? God’s name is like a light in the mouth. It illumines in and out. The sadhana for our Yuga (Kali Yuga) is Japa. A unique aspect of Hinduism is that we encourage taking God’s name in any condition! One such example is Ratnakara who became Valmiki even though he started by saying ma ra ma ra ma ra (die, die, die), which became rama rama rama.

Repetition of name encourages connection with what the name represents. The steadiness encourages sincerity. With more knowledge and more connection we are able to develop focus and concentration from vikalpa (inconsistent) to savikalpa (changing) to nirvikalpa (sincere). Japa demands faith and the reward is focus.

The technicalities: When we do Japa the feet of the Guru is level with our eyes. The Mala is an externalized form of our own mind. When seated visualize that your Ishta Devata lives in your heart. Hold the mala in your right hand, ring finger (anamika) and visualize that you are pulling your mind towards the center. Start in front of the Meru bead and chant. Don’t cross over the Meru bead. The Japa Mala has to be treated as importantly as your sanctum. This pulling of the Mala will lead you to Bhagwan and pull the mind to Atman.

It is said for one mantra: each letter needs to be chanted 10 million times to unlock the power. It is important to think and feel the mantra out. The process starts with writing the Mantra on one side of your journal (Likhita Japa). Then shift to 10 minutes of Mala Japa. Have a timer set softly and far away. Then, when one is more focused they should use the entire Mala in the morning before the day (108x because 108 Upanishads). Once you are trained, you can shift to Manasa Japa. If distracted (or Laya: sleepy/ lethargic) then simplify or chant rather than write. If we are doing Japa with a thirst for Phala, then the way to reconcile this is Dharma. Become busy and don’t think of what you get.

Q&A:

Does the time and space matter? Do specific Japa, otherwise one will never get to Samashti Japa. However, it does not matter.

Why not cross the Meru? The Meru is like the center of the Universe or Multiverse and all should revolve around it. Don’t intersect or cross it. Psychologically, it is so we remain vigilant and encourages one to be awake.

Should we wait till our Guru gives us a Mantra? No, change the mantra until you find your Mantra. The sincerity will lead to finding the Mantra. Don’t wait because a Guru will confirm who you are and what you have an inclination for and confirm it.

What type of Mala should one use? For Narayana one uses a Tulsi mala. For Shiva one uses a Rudraksha Mala. One could use a Chandan Mala (sandalwood).

What is the ideal speed? As long as one is vigilant, the speed does not matter.

Can you focus on different mantras at different points of the day? Yes, but it is better to do the same one and feel the cumulative effect. However, if feeling is there, the wording is not relevant.

With the Meru do we chant 107 times? No, there are 109 beads (108+1). It is a placeholder.

How does one identify their Ishta Devata or Ishta Mantra? The Japa relates to Ishta Devata. You will only have that feeling for your Ishta Devata and thus your Ishta Mantra. Depending on your personality type: you will be inspired by Icons with certain virtues based on whom you want to become like. It can change during the steady period, but will not change during the sincere period. Do not rush or force it as it has to unfold naturally.

What if we get distracted when we focus on the sound? Is it still beneficial? Eventually the Japa becomes Ajapa. The sound leads to silence. If chanting becomes distracting as opposed to leading to quietude, then simplify it.

RAW: For the next 168 hours — When in the car, don’t turn the radio on and solely chant Aham Anandasmi. Do what it takes to be serious.

A practical way to do this is to establish a routine — a rigorous routine that is rooted in simplicity. It will help you achieve more.

If there is no discipline or routine, it is hard to accomplish what you set out to do. If you are planning on participating in a marathon or half-marathon, then you need to take the appropriate actions to prepare for it. If you don’t, the results will be self-evident. Another example, that Vivek Ji provided to underscore the role of routine, is one related to studying comparative religion. There are frequently questions raised whether one should investigate other religious discipline. The answer is yes and no. If one is 80% conversant with our own scriptures, then looking at other religious orders makes sense. If not, not. The reason is, if one has the conviction borne from one’s own knowledge, looking at other paths is less likely to confuse one. Instead it will reinforce one’s belief system. How does one become 80% proficient in our scriptures and teachings? Discipline and routine. It needs to be part of one’s lifestyle. Practice sadhana routinely and have high expectations for yourself.

Process of meditation recap:

1. Pray to your ishta devata.

2. Simplify your altar — more idols are more likely to confuse than help.

3. Sit and engage in thought massage — be healthy. Healthier body, better one’s ability to meditate and dis-associate oneself from the body.

4. Engage in thought parade — as Swami Chinmayananda expounds — watch them as though you are witnessing a military parade — intellect acknowledges but does not engage.

Pray, sit, watch.

Lastly, inquire then contemplate.

One may be fearful of contemplation; one may also be afraid of one’s own subconscious thoughts.

Contemplation may reveal the negative aspects of one’s own self — how lethargic, jealous or insecure one is. Be optimistic when you go into contemplation — an optimistic person emerges from such contemplation with a positive outlook, pessimistic or negative persons may get scared by the ugliness revealed by contemplation.

Fix the problems identified by contemplation. Even a task like filling out forms to get a visa to come to the US or Canada involves effort. Contemplation is for a higher purpose — higher purpose require more effort. Routine, diligent practice.

Do not be afraid and people who contemplate regularly, become physically, mentally and intellectually stronger.

Question and Answering Session:

Question: Using guided meditation I hit a wall — and unable to follow on with the guidance. How best to overcome this barrier?

Vivek Ji: You all should read another text from Swami Chinmayananda — The art of contemplation. When your thoughts become louder and you are unable to control it, you should chant loud outside — drowning the thoughts with your overt vocalization. When the thoughts become quieter, stop the vocalization or reduce the volume gradually. You all should bear in mind it is good to use guided contemplation — but it is only a tool to get you started. After some time, you have to rely on yourself to contemplate.

Question: I am unable to follow through with sadana — get confused by contradicting advice — get distracted by body pains. How best to overcome this affliction?

Vivek Ji: You can all do anything you really want to do. Eating right, waking up early all is possible when you make self-development a priority. Don’t go Guru shopping — take up one sadhana and go deep. Associate with the right group of friends and role models.

Question: At work I am distracted by co-workers. They converse loudly in my space and even if want to focus on work I get sucked into the conversation.

Vivek Ji: A funny anecdote — I frequently walk past all the different classes when boarding a plane, past first class, business class, economy premium all the way to the rear bathroom near screaming kids 😃. Well the one thing you notice is half the people have headsets and listening to something. You should try this in work environment. [my note: In my office, which has an open office format, everyone wears a headset!]. Getting distracted at work is bad for the efficiency of yourself as well as to the organization. Periodically, do take the headset down lest you are taken to be an anti-social worker! Also, when you do engage in conversation with your co-worker, actively listen to what they are saying. Pay full attention to every word they say, every movement of their mouth, acknowledging every word without getting caught up by it. The co-worker will likely feel good because you are taking the time to really listen to them. This is also good practice for the thought parade.

Question: In my meditation practice, sometimes I am beset with darkness — which is unsettling.

Vivek Ji: Your best antidote is to pray to Bhagavan — your ishta devata. He/She will protect you. There is a branch of Buddhism, which is similar to nihilism, where they believe in nothingness. We on the contrary believe in somethingness. That somethingness is athma. Next time you see a dark period, just stand back and witness the fearful thoughts that may arise, rather than getting caught up in them. Remember your Ishta devata.

Question: Meditation advises us to simplify our life. I get constant advice to engage in complex puja — a puja for any and every affliction we may perceive. What should I do?

Vivek Ji: People with suggestions for different pujas are fundamentally undermining your own capacity to contemplate and resolve issues. Kapila Muni taught his own mother that the suffering she experiences is just an illusion. Relax, enjoy, chant, inquire and contemplate. Contemplation is about content — rituals are about context. To do contemplation properly, it requires you to let go of yourself and surrender to Him.

Vinayaka, one of Lord Ganesha’s names, can help understand this. Nayaka means to lead and Vi means with humility. That is a good example of a lifestyle (of humility) with the proper vision (to lead others to the same).

Part I Overview- The Need for Meditation

There are 3 types of people that need to be awakened

• Those who are sleeping (ignorant) and who can be awakened (knowledge)
• Those who pretend to be sleeping (may be aware of ignorance) and can be awakened
• Those who pretend to be awake (think they have knowledge) and cannot be awakened
• We should recognize that not everyone needs meditation because they have not felt the need to evolve.

The main message is that there is a significant difference between who we apparently are (who we see in the mirror and write about on an application) and who we actually are (beyond the body and mind)

• We can understand this from Srimad Bhagavad Gita Chapter 1, slokas 28–47, in which Arjuna shares who he apparently is and he repeats this in the 2nd chapter in slokas 4 through 6. Finally, in slokas 7 and 8, he accepts the difference between who he apparently is and who he actually is. He surrenders to Lord Krsna when he realizes that he needs help to become awakened.

Part II- The Process of Meditation

Chapter 13: Prepare for Meditation

You know you are ready for the process of meditation when the body is critically calm, the mind is critically quiet, and the intellect is critically still. How can one facilitate contemplation? On a daily basis, do the following:

1. Practice sakshi bhava (be a witness). Using the intellect, watch what is happening in your inner world — pay more attention all day (introspection). Our intellect becomes louder when we practice this. Our decisive intellect (represented in Gita by Lord Krsna) needs to be louder than our doubting mind (Arjuna).
2. At night, turn off all screens for 1 hour before bedtime and then journal about your intentions during the day (detection). This will enable us to let go of the negativity from the whole day and detect our vices.
3. Accept the negativity/deficiency that is detected and work on improving it and not escaping from it. (negation). Be careful not to let this get you discouraged.
4. Substitute the vice with a virtue. The 6 enemies that live within us can be substituted with a virtue:

• Desires (kama) with contentment
• Anger (krodha) with acceptance
• Greed (lobha) with generosity
• Confusion (moha) with knowledge
• Arrogance (mada) with acknowledgement (of all the factors that have contributed to your success)
• Jealousy (matsarya) with appreciation

This practice will lead to purification of our inner world (antah karana shudhi) which will then lead to this knowledge becoming authoritative (jnana pramana). Then when the scripture says you are happiness, you feel it and contemplation becomes real at different dimension!

Reflection adventure of the week (RAW): Contact with God is emptying of oneself or unlearning so in the next 7 days work on unlearning one bad habit.