Foundation Mentor Program – Mahua ji

Summary of Topics 2.1 and 2.2

• Action is inevitable for all living beings – however the quality and texture of action varies, based on the individual’s mental textures and attitudes

• Action can be of 3 types – motivated by selfish desires, motivated by selfless desires, or not motivated by desire. Accordingly, the individual performing the action is a Vyavasāyī, Sevākāri or Yogī

• The Vyavasāyī is mainly driven by his ego, the Sevākāri’s ego is considerably less, while ego is totally eliminated in the Yogī.

• Focusing on selfish desires makes life monotonous with nothing to inspire or aspire for. When the individual focuses on an ideal, it brings joy and a zest for living. When one continues to work selflessly, one eventually starts finding fulfilment in the activity itself – which elevates one to the status of a Yogī.

• While any ideal can motivate one to work, the nobler one’s ideal, the greater the beauty and efficiency of one’s actions, the greater the joy one derives from it, and it makes the individual more successful.

• Working selflessly for a cause higher than one’s egocentric vision develops and integrates one’s inner personality – and puts one on the path to perfection.

When we clearly understand that the happiness lies in us & objects outside don’t give us happiness, we stop wanting them.
Then we can do work as duty & it will not create further desires.
By doing so we can exit the cycle.
As you have mentioned for fully bloomed desires(existing ones),I feel it can be reduced gradually( reminding ourselves the path of Shreyas everytime ) & then stopped to avoid suppression.

Once a great piece of advice was given to me by a wise person.

When a desire has fully bloomed in our conscious mind, it is much harder to tackle it. Often people apply suppression, which is a dangerous tool.

But, as we become more aware of ourselves, with an increasingly subtler mind, we can catch a desire in the stage of a bud just rising up from the subconscious to the conscious.

It is much easier to nip it then, applying more effective tools such as knowledge, discrimination and self-effort – we walk the path of Shreyas.

Yes, it is possible to exit this cycle because it is a state of mind. Once we modify our state of mind through the art of right contact with the world outside, we are able to break free. Just like we discussed in Lesson 1.the scriptures improve the emotional and intellectual standards and help establish proper contact with the objects of the real world.

Answering Priyaji’s question posted on WA Group, here:

Dharma, Artha, Kama and Moksha are four goals in human life. When Artha and Kama are based on Dharma (righteousness), they enrich rather than endanger our lives. The key of success is to remain pure, restrained and disciplined even when praying for more wealth, and be strongly discriminative in nurturing desires. Having said that, the supreme goal of human life is to attain Moksha, liberation from the cycle of birth and death.

Most of us, most of the times, primarily work for selfish motives and to satisfy our ego. We invest heavily into the result of our efforts – get exhausted and turn to consumerism for temporary relief. Then we want these objects more and more and to be able to afford that, we need more money, so back to work.

Can someone exit from this cycle at any point? Please comment.

2.3 Sacred and secular:

Life = series of experience. Experience =world + me.
2 types of scientist:
Objective scientist:
Comfort in world; Improve standard of living.
3 types of people who focus on improving-
Economist: wealth,politician: inter people & scientist: resources. Improving science without values will result in destruction like nuclear bomb.
Subjective scientist:
Better me.
Improve standard of life.
Rishis investigate & reasearch into human personality & draw attention to divine Self.
Also the findings are logical.
Problem: Happiness & sorrow while contacting the world.
Reason:Imbalance of sacred & secular or (world & me).
Eg:mast = secular world;
Anchor= sacred me;
mast high ,anchor not deep-> ship topple.
Anchor deep, no mast ->ship doesn’t move
Solution: Work without attachment & improve standard of life(me).

2.4 Dual path:

Problem:-Some think religion binds them& takes away freedom, so they avoid spiritual practices.
-Some forcefully deny enjoyment & it creates suppression.
Reason:Lack of knowledge of pleasant & good.
Solution: Understand pleasant & good path- Choose good over pleasant.
Sublimate desire don’t suppress.
Suppression:
Forceful denial of sense objects without understanding knowledge of Higher.
Lower tendencies bounce back like spring.
Degenerates individual’s mental attitude.
Eg:child throwing away doll in anger.
Sublimation:
controlling the senses with understanding.
Lower tendencies disappear automatically.
Improves mental attitude & individual
be comes greater.
Eg: teenager realizes dolls are not so important.

2.1 Inevitability of Action:

Action is must & nobody can remain without action.
Action is based on how we work NOT what work we do.
Labourer/Vyavasayi:
selfish desire;less focus & joy;no higher goal;
motivated by desire.
Worker/Sevakari:
selfless desire;more focus & joy;higher goal;
motivated by happiness.
Person of Perfection/Gyani:
no selfish/selfless desire;action done not for happiness but from happines.
They are ever happy in Reality.

2.2 Secret of Success:

Problem:Work seems stressful & makes us tired.
Reason:selfish work ->more fatigue & less joy.
selfless work ->more joy & less fatigue.
Solution:
Vyavasayi -> sevakari->gyani.
Go from self-family-society-God.
Scriptures tell working for God Highest.
Result:
Achievement with joy;
Dynamic action + calm mind.
Eg: Krishna in Mahabharata War.

Reflection on Lesson 2, Question 12: Distinguish between Suppression and Sublimation

Our happiness, and evolution to perfection, is determined by how well we are able to control our desires. If we can control our desires and reduce their intensity and number, we are able to purify and prepare our mind to proceed further on the spiritual path. If we let our desires control us, we will stagnate or regress on the spiritual path.

There are broadly two ways to control our desire. One is by suppression – where we use the power of our will to overcome desire. Since will power is limited and desires are many, this approach is not sustainable, and we give into our desires sooner or later.

The other path to controlling desire is the path of sublimation. When we pick a goal or ideal that is greater than us, it elevates us above our desires. The desires become unimportant given the loftiness of our ideal. In this situation, we naturally overcome our desires and do not need to suppress them. This is the approach of sublimation of desires.

Reflection on Lesson 2, Question 11: Write a short note on Path of the Pleasant and the Path of the Good

At every point, we are faced with a choice – choose what we find pleasant or choose what we know is good.

The ability to discriminate between the pleasant and the righteous is something we are all born with, however whether we are able to make the right choice in action depends on the relative strength of our inner instruments: mind and body.

If our mind is in control, we are driven by our feelings and emotions, and choose the path of the pleasant (Preyas).

When our intellect is in control, our actions are guided by our reasoning and judgment. In this case, we choose the path of the good (Shreyas).

Religion and scriptures can help us train the mind and educate the intellect, so that we are able to consistently choose the path of Good over the path of Pleasant.

Reflection on Lesson 2, Question 10: Distinguish between Standard of Living and Standard of LIfe giving a suitable illustration

Standard of Living refers to the quality and quantity of the external objects of experience that an individual (or society) has access to, and the comforts that he is therefore able to enjoy. Throughout history, man has been pursuing improvement in standard of living through developments in the secular fields of science, politics, economics etc.

Standard of Life refers to the maturity and integration of an individual’s inner resources, such as: one’s body, mind, and intellect , the four personalities constituting an individual and how aligned they are, all of which determine the level of peace and happiness a person can enjoy. This is the domain of the sacred – religion, philosphy etc.

Reflection on Lesson 2 Question 8: Based upon the mode of performance of activities, there are three categories of human beings working in the world. Enumerate and describe them briefly.

• Activity can be motivated by selfish desire, selfless desire, or not motivated by desire. An individual whose work is motivated by selfish desire is known as a Vyavasāyī (Labourer), a person motivated by selfless desire is called a Sevākāri (Worker), while the individual who has overcome desire and works only to fulfill duties and serve all is a Yogī.

• A Vyavasāyī’s work, centered on fulfilling his own desires makes his life monotonous and boring, and the quality and fruits of such labour are low. A Sevakāri, working to achieve an ideal greater than himself, is inspired and finds joy in his work. This reflects in the efficiency and quality of his work, and makes him succeed in life.

• However, true success from doing selfless work is the development and integration of the inner personality – which puts one on the path to perfection: self-realisation and liberation.

Reflection on Lesson 2 Question 9: What is the significance of the advice given by the religious Masters to choose an ideal or goal in life?

• The religious Masters teach us to choose an ideal that is greater than us and dedicate ourselves to achieving it. Doing so gives us more peace and joy, brings greater efficiency in our work and makes us more successful.

• This also develops our personality, preparing us to aspire for greater ideals. Ultimately, one can then pick the highest and noblest of all ideals – working for the Lord himself.

• When one achieves the level where one’s work is in service of the Lord, executing His will in every activity, one can find perfect peace within, even as one lives and works in this world.

1.1 Freedom and License.

Problem: more comfort less happiness paradox.
Reason: law of diminishing value joy temporary & decreasing.
over indulgence.
License: indulging in sense object without any control.
Freedom: indulging in sense objects with control – guided by intellect & religion.
Solution: we have the power to choose.
So choose freedom over licenciousness
Eg: Traffic signal

1.2 Art of Right Contact

Problem:
World gives trouble ; we feel rules bind.
Reason:
“Yatha drishti tatha Srishti “-
How we see the world it is like that.
Solution:
Face situation with positive attitude [Be contented].
This too shall pass.
Look at people with worst situation.
Eg: Stepstone & idol; electricity & appliance

1.3 Human Heritage

Problem: Can’t find happiness.
Reason :No happiness in external objects because:
same object does it give equal
happiness to all.
same object doesn’t give me happiness at all times.
Solution: Happiness our own nature-
(suppressed when desire present & expressed when desire satisfied.)
Self restraint.
Keep head above heart.
Eg:beggar sitting on treasure box.
Ocean shore : changing world ; ocean inside: unchanging reality;
boat : who fall prey to senses;
lighthouse :who are not influenced by senses;
compass: Scriptures.

1.4 Joy of Living

Problem: We avoid sorrow & want happiness.
But desire satisfaction reduces happiness.
Reason: happiness = no. of desires fulfilled / no of desires entertained.
When Numerator ↑ Denominator ↑ denominator ->0 happiness-> infinity.
Solution: Focus on decreasing desires
Keep higher goal.
Eg: smoker cigarette joy reducing

A question to have a group discussion on:

Is it possible or practical to take our total number of material desires to zero?

I feel material desires can never be 0 practically.
We must turn material into spiritual desire to make it 0.
Desires can be replaced or reduced.
Immoral desires-> Moral but selfish-> selfless desires for larger cause -> desire for Self/God realisation.
Then that desire too goes away.

When we stop being attached both to the doing and enjoying of actions, it does not lead to any new desires. It also exhausts existing desires. Thus selfless action or Karma Yoga can be a way to reduce our desires to zero.

Hari Om ji,

Doubt in lesson 5.2 ‘Satyam’
It means following & acting according to our intellectual convictions.
It is said even if our convictions are wrong & we follow it, they will change over time.
Will following wrong conviction not harm us?
How to understand it?

Summary of Topics 6.1 and 6.2

6.1 Science and Religion

Human evolution has four distinct stages that culminate into spiritual perfection.

• Stage 1: Being led by instincts and impulses. The Age of Gazing. Nature is no more than a series of phenomena to be gazed at. There was no analysis involved, nor any efforts to improve the situation.
• Stage 2: Questioning why and thus starts the cause-hunting of humans. The intellect is somewhat involved. The Age of Observation. Start of the cause-effect relationship, that was most times erroneous. These gave rise to superstitions.We call these stages primitive. But, are they still relevant today? Do we see the reflections of these in us? In our society?
• Stage 3: Age of Scientific Enquiry, during which humans attempted to discover the scientific cause of all natural phenomena. Collection of data, analysis and then coming to rational conclusion and systematising the knowledge.Slowly understanding and harnessing various powers of nature, various scientists and professionals started to contribute to the welfare of the Society. That, as we know, is our attempts to improve the external world.
• Stage 4: Age of Contemplation. Some humans then evolved to wonder at the Law-maker at whose command this intelligent universe is working perfectly. Objective enquiry of a scientist evolved into the subjective contemplation of a philosopher. This is the age of contemplation.

Gross intellect is that enquires into the gross world. Gross does not mean dull or inferior here, because this intellect needs to be quite sharp to probe into the material world, the hidden laws of nature. The grossness can be compared to an axe in relation to the subtleness of a needle.

The subtle intellect is that which understands the difference between eternal and ephemeral, the changing and the changeless, the Real and the unreal. Only when an individual’s evolution takes them to enquire beyond the laws to the lawmaker, they get entry to the realm of contemplation.

6.2 What is Religion?

Religion has two limbs:

• Path of enquiry (philosophy) – the theoretical aspect that connects life with the Ultimate Reality.
• Path of devotion (rituals) – practical aspects dealing with spiritual practices.

The two together bring out the true significance of religion. We make the mistake of not integrating the two with each other. When these two are blended together perfectly, religion gets its true meaning and significance.

Any science subject requires both the knowledge of theory and its practical applications. We cannot learn it properly just by doing one. Religion is nothing short of that. Philosophy/knowledge is gained through perceptions, thoughts, convictions etc. These are collected through the organs of perception. The application of this knowledge is performed through our action organs. But, there is another aspect of ritual that is completely through our minds, i.e., prayers and devotion as contemplation is through our intellect. Therefore an ideal religious person will always be, through all levels of personality devoted to religion.

At the beginning of practising religion consciously, naturally, the mind may rebel against being directed by the intellect. Therefore, abrupt cessation of life, as it was lived before will result in problems. Blindly following the rituals will cause mental suppression, resulting in bitterness, frustration and cynicism.

On the other hand, if one chooses only to live for sense pleasures, the senses, which are a strong force, will pull the individual increasingly downward. At a point they have to abandon spiritual life.Solutions offered by the masters:

• Regulation of sense enjoyments
• Based on understanding of the philosophy
• No forced denial

Result – an intellectual understanding of the higher values of life. So, there will be a proportional effort to lead a restrained life.

Summary of Lesson 5

5.1 Play of the Mind
Life is a continuous series of experiences. In Vedantic terms,

• Our senses are coming in contact with the objects in the external world.
• Our mind and intellect are processing the data according to the propulsion of our vasanas, in circumstances created by our destiny.
• Based on our desires, we take actions, which create experiences.

Hence, every person’s experience of the same world is different. Vasanas define our individuality, and we see the world through the prism of our individual desires and thoughts and interpret it accordingly.

Imagine two teams are playing a cricket match. At the end of it, one team wins and the other loses. From the same match, the players and the supporters of the winning team will have completely different experiences from those in the losing team.

• Identification with a team at the intellect level (intellectual personality)
• Desire – that they win in all matches
• Thought – in what ways I can support them
• Action – watching a match, supporting them in the stadium etc.

The entire experienced world is a projection of our minds. Our mind with its individual likes and dislikes create a tailored world for us. Therefore, the scriptures say that we need to mobilise our self-effort to reform our thoughts and actions. How can we fully utilise our resources to use the complete potential of self-effort?By purifying our emotions and strengthening our intellects That will enable us to choose Shreyas over Preyas most of the time.

As Swami Vivekananda said “Master your mind and you master the world”. What does mastering our mind mean? That,It is guided by our intellect and not unduly influenced by our emotions. Therefore they are perfectly aligned.It is ready to accept Shreyas without suppressing the desires. It will have increasingly purer thoughts and project an increasingly peaceful image of the world. The culmination of this process happens when one gets to realise their true nature and the whole world becomes an expression of the Divinity.

When we take our attention away from our inner world and look at the outer world, there are three ways we try to improve our worlds.

• Economics – increasing material wealth
• Politics – increasing social harmony
• Science – harnessing the power of nature

Religion is not against any of these, but it cautions us to do this instead of rehabilitating, strengthening or reforming our inner world. Otherwise, sitting in the middle of outer turmoil, and being unduly influenced by it, how can one become happy?

Religion suggests that we apply the three eternal principles to our physical, mental and intellectual personalities to master the world.

• Brahmacharya – Self control applied to the physical personality
• Ahimsa – non-injury applied to the mental personality
• Satyam – Truthfulness applied to the intellectual personality

5.2 Fundamentals of Living
Brahmacharya – Self discipline. This principle works at the body level.

If we feed our continuous cravings for sense gratification in an unrestrained way, we go deeper and deeper into the cycle of desires-thoughts-actions, continuously creating more vasanas and experiencing the cycles of joys and sorrows with a continuously agitated mind, far away from peacefulness or serenity.

Therefore, as the scriptures say, it is necessary to live a life of self-control with respect to all organs of perception and enjoyment and enjoy everything with discretion. They do not say that one has to forcibly stop enjoying everything and live the life of complete celibacy. We should be in full control of our enjoyment rather than being enslaved by the sense objects and a victim of the sense organs. Excessive indulgence in any sense-pleasure violates Brahmacharya.
We need to shift the focus of our attention from the external world of objects to the inner world of divinity.

Ahimsa – non-injury – This principle works at the mind level. Not entertaining any thought or desire to hurt or injure any other creature. Here, intention is more important than the actual action. If the intention is cruel, then it is against the Ahimsa principle. Sometimes, parents or teachers are disciplining children for their long term benefits, and their actions may seem cruel on the surface. However, the intention is always pure and based on their love for the children.

Satyam – truthfulness – This principle works at the intellect level.
This means embracing the truth at all levels of thoughts and activities. It is aligning what we believe in with what we say and what we do. If we are committed to a high ideal, adhering to that ideal with our kaya-mano-vak is truthfulness.
If there is misalignment in this, even for reasons we think is beneficial for others, we are compromising on our principle of truth.

5.3 Harmony and Poise
Do we live in harmony and poise in the middle of all disturbances and turmoil?

Disturbances are of two types – internal and external. They feed each other. The disturbances that are happening in the world influence us and create mental conflicts, tension, anger, frustration et al negative emotions. External disturbances are a given, having to face them is inescapable, a part of our destiny. But, how do we face them is the question. Often, when we have not invested in and worked on our mind and intellect instruments, we allow the external circumstances to create negative emotions within us.

Example: bacteria entering a weak body. Similarly, the world with its challenges can overpower and crush us if we allow ourselves to be weak.

How do we rise above the challenges? We have a choice of how we view our problems:
From an individual perspective (I own the problem)
From the perspective of totality (one of the many problems of the Universe)

From an individual perspective, the problem gets too much importance and becomes overwhelming. From a totality perspective, it loses its size and intensity.

We are so used to seeing problems from an individual perspective, that the view of totality is difficult to conceive. But constant remembrance of this thought will take us to that realm.
But, sinking our intellect to the totality does not mean that we become inactive, being a fatalist, giving in to the law of destiny, not applying our self-effort, enthusiasm or motivation to do our duties.

We can do our duties, using our self-effort and can still live in harmony with the universe – bringing in a poised inner world that takes us beyond the external disturbances.

Not sure, I fully understand the question, but if you mean – why should Karma or Vasanas apply to me since they pertain to a previous life and I have no control over it, here are a couple fo thoughts:

I do not control nature – an dyet I am subject to all laws of nature (eg gravity). Therefore applicability of a law and control over the same are not necessarily related.

While I do not have any control over what happened in the past (and the resulting Karma), the knowledge that my present actions determines my future vasanas – should empower us to do the right thing at all times (after all, while we have no control over the situations that we face, we have a choice in how we respond to them).

Vasanas rise as desire in the intellect (Intellectual Personality)

The desire gives rise to innumerable Thoughts (and strong emotions) in the mind (Mental Personality)

The thoughts/emotions ultimately compel us to Act through our body (Physical Personality)

The Actions leave imprints – either reinforcing existing Vasanas or creating new ones.

The Actions also have results (Karmaphala) – which add to the Vasanas either in this life or subsequent lives (whenever the karmaphala fructifies).

Thus the Physical, Mental and Intellectual personalities are directly involved in the generation and exhaustion ofVasanas.

The Spiritual personality is not directly involved – it is a witness of the cycle.

The reflection question at the end of the video “What is the relation between Prarabdha karma & Vasana?”
Our prarabdha( for this life) is based on predominant Vasanas of previous lives.
We get the situations in life accordingly in order to exhaust these Vasanas.
This can be reduced to some extent but not eradicated fully.
-Is my understanding correct?

• When the law of karma,Vasanas are beyond our memory(either this life or previous life) , how can they be justified?

Thought to reflect on:

Humans have four personalities – physical, mental, intellectual and spiritual.
Our vasanas, as natural inclinations influence these four personalities in a cyclical way. First as desires in the intellect and then as thoughts in the mind.

Can you briefly describe this cycle?

Hari Om Vinithraji.

Noted your question to discuss at the Session on Sunday.

Doubt in topic 4.2 Vasana cycle

Is there any way to find out our Vasana & eliminate it even before it turns into desire ?

Summary of topics 3.3 and 3.4
Personality Rehabilitation

1. We all are made up of body-mind-intellect (BMI) and Consciousness. Of which the body and the Consciousness are the same for everyone. The differences are only in the mind and the intellect parts of our basic composition.
2. Our experiences happen when the BMI comes across the world of objects outside and reacts/responds to it. The variations in the experiences of different people are attributed to the quality and texture of the M&I components of individuals.
3. Mind is the seat of emotions and the intellect is the faculty of discrimination and rationality. They have different, in fact opposing characteristics. Therefore, their behaviour and their influences on us are quite different.
4. We have these two powerful tools to use, but we are unaware and indifferent about them. Therefore, we leave them as they are and remain at their mercy.
5. The scriptures teach us how to rehabilitate these tools to our advantage, so that we can control our minds and be guided by a strong and wise intellect.
6. In order to do that, we need to purify our emotions and fortify our intellect with knowledge.
7. Otherwise, with an untrained mind, we will continue to degenerate internally.

Mind and Human Beings

1. Any living being, plants, animals and humans have instinctive, impulsive reactions to experiences.
2. Only the humans with a fully developed intellect, have the faculty to judge, determine the intentions behind an action (their own and others’) and can take subsequent decision to act.
3. If the intellect is dysfunctional and neglected, humans regress to the status of animals and suffer the consequences.
4. Mind is only a receiving and despatching clerk. It is incapable of making firm, rational decisions. Therefore, it is unwise to leave that responsibility on our minds, as it makes decisions based on emotions and impulses.
5. Mind is like a flowing river of thoughts, and must have strong banks, provided by the firm guidance of the intellect. It should guide the mind to follow the path of Shreyas in every environment and circumstances when it is very easy to follow the path of Preyas.
6. Therefore, developing this faculty to its highest potential is an integral part of our spiritual journey.

Self-Unfoldment
As we are going through topics after topics in the Foundation Vedanta Course, we are coming closer and closer to the core of the Vedantic teaching. As we come closer, we are experiencing spiritual unfoldment.

The core of spiritual unfoldment lies in recognising our true nature as Divine and divinising our vision of the world. Gaining this wisdom is a subtle process – hence, we are required to learn the scriptures.

The process starts by setting up goals to become a better person and working towards that. The definition and concept of a better version of ourselves are different for each of us. However, efforts in any field gives results – in acquiring spiritual knowledge efforts are extra-ordinarily effective.

We gain a sense of fulfillment and hence, equipoise in life – the two most powerful tools to deal with the joys and sorrows in life. We step into the path of Shreyas and become a positive contributor to life. We give more than we take from the Universe.

Please set spiritual goals for yourselves and measure your own personal growth.

May the Lord bestow you with everything you need in your aspirations.

Best wishes on the auspicious occasion of Navaratri.

Can someone exit from this cycle at any point? Please comment.

Yes we can when we develop higher goals of life and also identify that we brought nothing nor will we take anything .
Materialism is often an outward manifestation of deeper unmet psychological needs and insecurities.
Materialism is a slippery and desperate path that leads to apathy, hopelessness, anxiety, and depression, ushering in negative impacts on well-being, relationships, and overall quality of life.
Materialism can be reduced by enhancing self-esteem ie.experiential consumption, prosocial giving, and healthy social development in children.
One needs to go to the root of material desires,declutter living space,practice gratitude,identify triggers,identify what sparks ones joy,prioritise experience over material items, stop the cycle of buying,tossing and replacing items; instead do right as per ur wallet and the need.

Hari Om ji,

Jnani doesn’t identify himself with body, mind, intellect.
They act as an instrument of God.
Does it mean they have zero freewill & everything in their life happens as per Prarabdha Karma?

Hari Om ji,

Doubt in lesson 9 Panchakosha

It is said that koshas are subtler than & can control the previous one.
So is it possible to cure the diseases of body using mind?

Hari Om ji,

Doubt in lesson 13

Here Brahma is said as Ishwara with the power of creation.
Sometimes Brahma is said as Jiva (everyone is subjected to birth & death from ant to Brahma )
How to understand it ?