50 pages • 1 hour read
Summary
Background
Chapter Summaries & Analyses
Key Figures
Themes
Index of Terms
Important Quotes
Essay Topics
Tools
Part 2 addresses partner compatibility through three rules related to communicating one’s definition of love, learning from a partner, and discovering individual purpose. It corresponds to the Grhastha ashram, or second stage of the Vedic life stages, which involves household or married life, reinterpreted in the book as the stage of practicing love.
Rule 3 stresses the importance of understanding one’s definition of love and communicating it with a partner. It provides steps that follow different stages of love: attraction, dreams, struggle and growth, and trust. It begins with an anecdote of a writer saying “I love you” to a partner who had a different definition of love, to illustrate the importance of communicating this definition.
This rule extracts four phases of love from the Bhakti tradition of “falling in love with the divine” (79). It describes the stages of initial attraction, combating unrealistic dreams and creating realistic expectations, encountering and growing from differences, and building trust in relationships. For the attraction stage, Shetty suggests using the “three-date rule” to evaluate a person’s compatibility in their personality, values, and goals by using three dates to ask questions about deep topics, a date’s challenges and values, their decision-making process, and their dreams.
The second stage tackles the period when people have unrealistic dreams about each other and delineates ways to create realistic expectations, particularly by allowing for time and space. Shetty explains that people might not always have the same dreams, values, or goals, and research by psychologist Lisa Firestone supports this. He contends that “how you handle your differences is more important than finding your similarities” (89). He stresses the importance of creating routines and schedules for a slower dating process and more space, with the result of healthier relationships and stronger boundaries. He cites clinical psychologist Seth Meyers’s suggestion to only see each other once a week during the first month of dating and then gradually increase the time spent together. Alone time and time with friends are important, too, so Shetty offers an exercise for setting a schedule and reminds people not to fear discussing routines or anxieties with a potential partner. Without these conversations, people are left in the dark, so the more information there is, the better.
In the third stage of the four phases of love, couples learn to grow from their differences. Shetty describes the struggle he faced as a monk with self-reflection, as well as small issues he had with his wife as examples of relationship struggles.
In the fourth stage, couples build trust from their growth. Shetty suggests that “trust begins with ourselves. We need to be trustworthy” (95), a quality demonstrated to partners through communication and actions. He outlines three types of trust: physical, mental, and emotional. Physical trust occurs when couples feel safe with each other and know that their partner is present and loving and has a positive presence. Mental trust involves trusting their mind, ideas, and decision-making, and emotional trust occurs by trusting their values and identity. Shetty includes questions for identifying whether emotional trust exists and cautions that everyone has weaknesses in some areas. He argues that relationship challenges build trust, and trust boosts love overall. He concludes with an exercise for gratitude that builds daily trust and an exercise for using monthly relationship check-ins.
This rule underscores how people in relationships can learn from each other. The chapter begins with a Zen story that illustrates how this can occur even with people with little wisdom. The chapter discusses the concept of a “guru” and refers to how Shetty chose his guru when he was a monk. It demonstrates how a guru-student relationship parallels a romantic relationship because of the reverence involved while differing because both people play both roles in a relationship.
The chapter references research by psychologist Jeremy Dean on how people have a biased view of themselves and how they can better understand themselves through their partner’s perspective. Partners can learn from each other and teach each other lessons, part of the Grhastha ashram. Gurus serve a role that provides special skills: “guidance without judgment, wisdom without ego, love without expectation” (102). Shetty argues that friends, family, and others can’t provide these skills because of their partial perspective: “[T]hey can’t see us as completely as the people we love romantically” (102). Shetty uses an example of how his wife played this important role, teaching him to devalue material gains and appreciate his values instead. He also details Arthur and Elaine Aron’s “self-expansion theory,” which proposes that relationships enhance identity and that people look for partners who offer skills, personality traits, and perspectives they lack (104). He then offers an exercise to evaluate whether one’s partner can serve as a guru.
The majority of the chapter addresses ways to be a more effective teacher or student, based on guru and disciple qualities from Kripamoya Das’s The Guru and Disciple Book. These ways are serving instead of leading, setting a good example, supporting a partner’s goals without telling them what to do, leading them to resources, and being aware of the language used when talking to a partner. It includes exercises on assisting a partner in finding their goals and figuring out their learning style, as well as example language for discussing specific issues and cultivating a growth mindset, rather than judging each other when teaching and learning from each other. This relates to psychologist Carol Dweck’s research on the fixed versus growth mindsets, which Shetty details. An anecdote about a client dealing with harsh judgment from his boss illustrates Dweck’s research, and another shows how setting a good example relates to financial issues. The chapter includes stories about Japanese monks and from Bhakti scripture to demonstrate the need to support a partner in their learning.
The chapter also details qualities to be a more effective student, including being open-minded, practicing humility, communicating, appreciating one’s partner, and preserving one’s identity. Exercises relate to showing gratitude for a partner’s knowledge and recognizing their skills. The chapter ends with a warning about the importance of recognizing abuse and ending an abusive relationship.
The fifth rule explores purpose and how each person in a couple should have one, as well as the support of the other person, because purpose supports healthy relationships: “For any of us to bring the best version of ourselves to our relationships, we have to pursue our own purpose or spiritual calling” (125). The chapter begins with an anecdote about a couple who had different priorities, causing a problem between them. It then follows a process for addressing these problems and finding one’s purpose.
In Hinduism, purpose is dharma, or a blend of “passion, expertise, and service” (124). Shetty argues that a purpose could be a job, hobby, parenthood, volunteering, or anything that links a person’s skills and areas of enthusiasm with a need in the world. Dharma isn’t a specific activity but a reason people do this activity, “to create something, to connect people, to share what you’ve learned, to serve others or the world” (126). The Vedas enumerate four “fundamental pursuits” that consist of a cycle that begins with purpose, or dharma, then artha (money and finance), kama (pleasure, connection, and relationships), and moksha (freedom from material things and a relationship with the spirit).
To emphasize the importance of purpose, Shetty details research by human development professor Anthony Burrow on how people with less of a purpose felt worse when they didn’t get “likes” on social media. He also describes research on hedonia (happiness from pleasure) versus eudaimonia (happiness from personal fulfillment) that showed how those who sought pleasure over fulfillment had worse health. He tells a Buddhist story that illustrates how people need to put themselves first rather than prioritizing the needs of others over their own. He argues that identifying one’s purpose impacts self-knowledge, which impacts one’s relationship. He provides anecdotes about clients finding their purpose and a quote by therapist Kathleen Dahlen deVos on maintaining identity during a relationship. He also describes Sal Khan’s (the founder of Khan Academy) path toward finding his purpose.
After describing these examples and research, Shetty outlines a “pyramid of purpose” to help individuals find and pursue it. The pyramid moves through the levels of learn, experiment, thrive, struggle, and win. Individuals begin by learning about a topic of interest, experiment with this knowledge, and then try it out by starting a job, business, or some other pursuit. They then overcome obstacles and recognize successes. Shetty includes exercises for finding a mentor and asserts that the success stage only occurs after going through the other levels. He also includes an exercise for couples to create goals together and ways to support a partner in their purpose, with a story about journalist Brigid Schulte and her struggle balancing work and parenting with her purpose. Additional anecdotes include a story about race car driver Lewis Hamilton and the work he invests in winning and a story about Shetty’s wife’s purpose.
Shetty also cautions people to avoid feeling like they are the first priority over a partner’s purpose and details stories about couples finding room for both purposes in the relationship. He also provides research on dual-income couples and gender differences in salaries after having a child. This illustrates the need for balance and equality in a relationship. Finally, Shetty provides ideas for positive responses to a partner’s purpose journey and ways to manage both purposes at the same time. These are pursuing a purpose during one’s off time, prioritizing one partner’s purpose for a period of time, taking turns, or doing both at the same time. He includes related exercises.
Grhastha ashram refers to household life, centered in this context on marriage and family. The second section of the book reads this stage as a time of compatibility and practicing love, which occurs when a person seeks a potential partner, learns from them, and learns about their own and their partner’s purpose. This section reflects the Vedic stage in its exploration of home or partnered life, practicing this life, and the expansion of self-knowledge that occurs in a relationship. It emphasizes Love as a Practice and Learning and Emotional Growth in a way that contradicts most Western ideas about these areas, especially the idea of serving instead of leading.
Knowing one’s definition of love is key to compatibility, and communicating this to a potential partner will guide people on the path to a healthy relationship. This is Rule 3: “Define Love Before You Think It, Feel It, or Say It.” It builds on the phases of “falling in love with the divine” from the Bhakti tradition (79). This not only relates to the book’s wider goal to draw on Hindu philosophy to promote better romantic relationships but also relates to the final chapter, which broadens love beyond romantic relationships because love of the divine eclipses a single relationship, similar to expanding love to all others and even the Earth.
The phases of falling in love with the divine in the Bhakti tradition begin with sraddha, a “spark of faith that makes us take interest in the divine” (80), and this parallels initial attraction to a potential romantic partner. The sadhu-sanga stage follows, which is a need to seek a spiritual teacher, and then comes bhajana-kriya, “devotional acts, like attending services and praying” (80). Moving further into the process is anartha-nivrtti, freedom from material pursuits; nistha, “steadiness [...] in self-realization”; and ruci, “enthusiasm [...] for serving the divine” (80), which corresponds with the struggle and growth phase in a relationship. Increased attachment is bhava, which moves toward “pure love of the divine,” and the final stage is prema, or “pure love for the divine,” which parallels Shetty’s trust phase (80). Although Shetty does not follow these stages verbatim for each of his phases of love, they mirror the movement from an initial encounter to a deeper bond.
Rule 4, “Your Partner is Your Guru,” builds on the sadhu-sanga stage of the Bhakti tradition, a stage focused on looking for a spiritual teacher. This rule outlines a process for learning from a partner and treats each person in the relationship as a “guru,” or teacher, and student to the other. Partners should be willing to learn from each other and teach each other as they practice love together, part of the theme of Autonomy, Equality, and Partnership, as they work together in equal roles. This includes learning from their struggles and conflicts, addressed more fully in the next section of the book. Learning and Emotional Growth co-exist, and Shetty argues that “if we choose a partner we can grow with, then they are always teaching us” (104). Romantic relationships offer the opportunity to learn and grow together, while still retaining autonomy and equality, which is one of the main difficulties people face in committing to a long-term relationship. Shetty advocates for having a clear understanding of oneself, rather than trying to mold oneself to fit a partner’s needs or interests. He cites research from psychologist Jeremy Dean, who argues that individuals create a “concept of how others see us based on how we see ourselves, which is inherently flawed” because it revolves around one’s self-image (101). People must therefore learn from their partner’s perspective to cultivate better self-understanding while maintaining personal autonomy.
Shetty prioritizes the romantic partner as a teacher because they have a more complete perspective than friends and family. This accompanies the book’s emphasis on heteronormative and mononormative aspects of love and opposes concepts like polyamory and relationship anarchy, which considers all relationships, romantic or otherwise, to have equal value and impact.
The explanation of how to refine one’s role as a teacher or student in a relationship draws on qualities outlined in Kripamoya Das’s The Guru and Disciple Book (2015). Das is a Hindu priest and student of the founder of the Hare Krishna movement. He was born in the UK and converted to Hinduism and enumerates qualities first detailed by Vedanta Desika, a medieval Indian philosopher. The characteristics Shetty gleans from the text include dambha asuyadni muktam, or “exhibits no inauspicious characteristics such as egoism or jealousy”; sthira dhiyam, a “mind [that] remains firmly fixed, even in difficult situations”; dayalum, compassion and kindness; dirgha bandhum, being a friend and guide; and satya vacam, “being free from deceitful speech, always telling the truth” (108-14). The guru qualities present a nontraditional Western view of the teacher, as one who provides support and help rather than imparts knowledge.
The student qualities include tattva bodha abhilasi, or an “‘eagerness to learn’”; tyakta mana, humility and without pride; danta, or “being a good translator”; and krita-vid-sisya, having gratitude for knowledge (117-22). These also de-center traditional Western attitudes, as they emphasize curiosity, humility, communication, gratitude, and self-concept over strict listening or obedience to what a teacher says.
Once partners find their compatibility and recognize that they can learn from each other, they can consider their own purpose, or dharma, by following Rule 5, “Purpose Comes First.” To find this purpose, individuals follow a path from discovering it to recognizing success. Shetty states that “dharma is a journey, not a destination” (126), even though the top of his pyramid of purpose is labeled “win.” Dharma is the reason behind an activity, not the activity itself, a broader idea than Western concepts of purpose that treat it as a destination or goal. However, Dharma is also one’s passion, which strongly mirrors Western ideas of purpose. Because Shetty’s approach to the Vedic teachings is providing actionable steps for readers focused on self-improvement, he blends Hindu and Western concepts in exercises that are ultimately goal oriented.
Plus, gain access to 8,800+ more expert-written Study Guides.
Including features: