On July 12, 2015, the group listened to Swami Paramarthananda’s 30th class on Katha Upaishad.  This class covered verses 3 and 4 of first section of second chapter.

The following was captured by Ram Ramaswamy in today’s lecture.   If any body else has a different take on our
discussion, we hope they will share it.

Discussing part 2 cantos 1 Shlokas 3 and 4 Swamiji today discussed the Atman or Consciousness.  He described Consciousness as:

1. Independent of body and mind
2. Not limited by anything
3. All pervading
4. Eternal principle

The body is only a medium for its manifestation, similar to the bulb that manifests electricity. Death is the end of its manifestation. After death it continues in an un-manifest form.  Swamiji says ownership of Consciousness is our goal. How to achieve this ownership? He lays out three methods. In a process that he calls Observer Observed Analysis, he recommends:

1. Keep negating the observed world of objects, the external world.  The world of objects is experienced through: Touch, Color/Form, Taste, Smell and Interactions (mithuna). Interactions include all human interactions such as between man and woman, teacher and student etc.
2. Negating my body. Treat it as an object of experience
3. Observe the mind. Treat it as an object of experience. Negate the mind as well. Treat all properties of mind including the thoughtless state experienced in meditation as an object of experience, hence to be negated.

Thus, when all experienced objects are removed through negation what is left is the Subject or Experiencer. Swamiji reiterates that once you know this Experiencer (Consciousness, Atman), from that time on there is no scope for sorrow.

So the question was how do we become aware of the Atman? What Practices can be adopted? Some of the suggestions from group were:

Pain is part of the human experience we have all been through sorrow of one kind or another but we can also use these painful episodes by a process of evaluation of ourselves, so we may grow spiritually, to determine where we are in this quest for enlightenment. The methodology is as follows:

We ask the questions: how deep is our sorrow? How long do these episodes last? How resilient is the human spirit in shaking off these situations so we come to the realization that our true identity is that we are inexorably bound to that Supreme Being who is always in a state of Satchidananda, and so by default as it were, we are also in that same
state of mind.

With my good wishes,

Ram Ramaswamy

Thanks to Ram Ramaswamy for this excellent summary of today’s class and discussion.

Swamiji started chapter two canto 1 today. In the first three shlokas
swamiji says to realize Atman the mind has to be inward focused rather
than outwards towards the external/material world.  He described the
three defects of external world. The defects are:

1. Pain or sorrow (दुःख)
2. Lack of satisfaction (अतितृप्ति)
3. Dependence or Attachment (रागा)

Swamiji further describe Anathma (contrary to Atman).  The three Anathmas are:

1. The external world
2. The human body
3. Our mind

Body and mind are also required to realize Atman.

So the question was how do we make the mind inward focused? What
practices can be adopted? Some of the suggestions from group were:

1. Pujas and rituals are important in that they create the mood and
   set the tone for further forays into the world of enlightenment
2. When you have meditated for some time, and have listened to the
   spiritual masters- you catch a glimpse of the divine or whatever else
   you may call it- you thirst for more.
3. Markandeya embracing the lingam, becoming one with the supreme
   consciousness, thus defying Yama was powerful imagery -suggesting that
   when man becomes so one with the Divine, that he can even keep Death
   at bay.With my good wishes,

   Ram Ramaswamy

Thanks to Ram Ramaswamy for this summary:

During our discussion today, Swamiji summarized the three cantos (also
called Valli’s). In the first Valli (canto) Swamiji reminded us that
Nachiketas felt his first duty was to society, then to family and
lastly to himself as the individual self. The group discussed this
particular subject and the actions/practice(s) we can take away for
our daily lives.

In general, there appears to be a consensus that Hindus for some
reason do not seem to come together to benefit or serve society.
Rather, we seem to be more focused on our own self-improvement leading
to self-knowledge. While our religion does teach service to society we
seem to practice it at an individual level rather than as a
collective.

What can we, the Vedanta group, do about it? How can we act on this
teaching was the question?

Some ideas that came up:

1)    Vedanta group should be a support group to all its members in
times of their need such as death, disease or some other source of
grief.
2)    If any member is in need of help he or she should contact Ravi.
Ravi will let the rest of group know.
3)    We should compile the Vedanta group members name, address, and
phone and email details and publish it. Of course, if privacy is
requested it should be honored. Some felt we do not know each other
very well within the group, yet.

4)    Another thought was each member should join some group of his or
her choosing and perform their service to society.

There may be more ideas that were not brought up.

These are only food for thought for group to discuss and decide upon a
course of action. We can also choose to do nothing. We can also decide
to  leave it in a parking lot for consideration in future.

With my good wishes,

Ram Ramaswamy

During our discussion today we discussed Karma yoga. For those who
feel they are not prepared for Gyana yoga for them Swamiji recommends
practice of Karma yoga. In this context the question was raised as to
what are some practical applications of Karma yoga one can take away.
Interesting ideas were brought out. I share some of them:

1.     Speak Good, Hear good, See good and Think/Do good. This was a
take from the three wise monkeys.   Practice this.

2.     Look at the unity in diversity.

3.     Eliminate the “I” in all aspects of life. Don’t think in terms
of my wife, my son, and my house etc., where the “I” identification
comes in. I was informed that this practice is very powerful.

4.     Swamiji’s lectures on Geeta are an excellent source to go to.

With my good wishes,

Ram Ramaswamy