ViBha Class Notes: April 3, 2022
Bhagavata describes Bhagavan. Bhagavan is the ends. Bhagavata also describes Bhakti. If there is an ends, there has to be the means. Bhagavata also encompasses the Bhakta, the one who is following the means to the ends. After 118 classes, Bhagavata is helping us to experience Advaita or Oneness. What breaks up this Oneness is the ego and then we start to experience the Triputi, a triad of experience where the experienced, experiencing and the experiencer are all different. When we are intimate with what Bhagavata means, Bhagavan, Bhakti, Bhakta – this triad becomes One and the Ego becomes the Spirit. This is our Purushartha or the purpose for this course, the purpose for our life, and this is most joyous.
In some scriptures, Moksha is described as a flower. Whenever we see Bhagavan’s icons, Bhagavan is holding a flower and that flower symbolizes Moksha. However, the final Purushartha or the fifth purpose is Bhakti and that is described as a fruit. Can we eat a flower? There are some edible ones, but typically we don’t eat flowers. We enjoy a flower from a distance, whereas a fruit we can and we do eat them and that is much more intimate. We can internalize this. Let us be clear of the vision of Vedanta in Bhagavata and Bhagavata.
In the eleventh Skanda, second Adhyaya, Shri Vasudeva is open and respectful, and shares that until he knows Bhagavan as Bhagavan, he will feel incomplete. And we should understand and appreciate the same. Until we know Bhagavan in full detail, we will always feel incomplete as we will always feel distant. Shri Vasudeva knows that Rshi Narada is one who knows Bhagavan in detail and feels complete, so he asks Rshi Narada about Bhagavata Dharma. What is the way to integrate into Bhagavan? Rshi Narada starts to explain using precedent, sharing that this has historically happened. Why he is doing this is to show to Shri Vasudeva that Bhagavata Dharma works. For all of us to have more belief, faith and trust in Bhagavata Dharma, we are going through so much precedent – Shri Vasudeva, Raja Nimi.
Raja Nimi asks all the greatest people around him, “Atyantikam Kshemam – What is the greatest goodness for all?” He is asking for all as he knows he will be included in this all. Before Rshi Narada and then going back into precedent, Rshi Kavi answers this for Raja Nimi. He says in Verse 35, one can run with their eyes closed, but will still not fall. That is what Bhagavata Dharma can do for us, that we can run with our eyes closed and never fall. The implication is that when one is living in samsara the way we are (samsara means that which is ever slipping), we are slipping with our eyes open, and we are walking, not running, and we are still slipping. So imagine what Bhagavata Dharma can do for us. We can close our eyes, run, and still not slip.
In an earlier dialogue between Shri Vasudeva and Rshi Narada, Shri Vasudeva says to Rshi Narada – I know that Bhagavata Dharma will free me from all fears – Muchyate Sarvato Bhayat. Now Rshi Kavi shares what Bhagavata Dharma is. He shares – All that you do, do for Bhagavan, All that you are, feel that this is for Bhagavan.
This is all shared in Verse 36. The word karomi is not used, instead the word karoti is used. Typically we use “karomi”, which is “what I do”. It is in the first person. But in this verse, it is karoti, which is “what he/she does”. The implication is that whenever we speak to someone we revere, in our culture we speak to them in the third person. As an example, Vivekji shared that when he interacts with Pujya Swami Tejomayananda, he would not say “How are you?”, as that would be him identifying as the first person and Guruji as the second person, you. But in this culture of reverence, Vivekji does not feel like his equal as they are dimensions apart. So he would ask instead, “How is Guruji?”. So what is lost in this is that sense of I-ness because I is not important and that is why the word karoti is used. That is the level of intensity that – All I do, for Bhagavan. All I am, for Bhagavan. That sense of I-ness and My-ness cannot even be there – karoti! We should practice this in our daily life by referring to ourselves in the third person, thus disidentifying from ourselves, this limited entity. Less My-ness, less I-ness.
In Verse 39, how should one practice doing all for Bhagavan, being all for Bhagavan? Villajja – recklessly, shamelessly, wholeheartedly. And this is natural as there is no other, other than Bhagavan – Ananya. In a crude example, we are not shy about our own body because there is no other. When one is only feeling Bhagavan, and why are they feeling this? As that is the only way to be complete – Villajja!
In Verse 43, Bhajatah Anuvritya – practicing perpetually. Going back to the question “What is the greatest goodness?”, the answer is “All you do, for Him”. That will lead to “All you are, for Him”. What will be helpful is to feel that there is only Him and then there will be no Lajja (shyness). And the one who is practicing this perpetually, what they will finally feel is Shantih. One will feel Joy! Isn’t that what Shri Vasudeva wants? Isn’t that what Raja Nimi wants? Isn’t that what we all need? Joy!
We should be clear about how powerful this dialogue is. Raja Nimi is going to ask nine questions. Each of these Rshis is going to give one answer and they all relate to each other. This is very much a valedictory address as in this Skanda, Bhagavan Krshna is going to become unmanifest. It’s almost like when we graduate from highschool or college, we don’t have that protection of the culture of highschool or college. So there’s a valedictory address to remind us – remember this, live like this.
Dharma is rightness. The beginning portion of the Bhagavad Gita teaches Dharma. Sat Dharma, which is in the middle of Srimad Bhagavata, is refining this rightness to rightness with humility. Often, we can engage in rightness with arrogance. Sat Dharma is to dismantle that arrogance, so we go from rightness to humility. But the most profound sort of Dharma is Bhagavata Dharma – the evolution of humility is Surrender. In Skanda ten, which is about Ashraya, it is Surrender with Bhagavan Krshna. All of His leelas are shared, so this Surrender becomes quite natural – in sight, in mind. But in Skanda eleven, it is Surrender without Bhagavan Krshna. He has hardly come in these first two chapters. That is how Sadhana is. We have to shift our dependence from our Sadguru, from the shastra, and even from Bhagavan to ourselves – to depend on Brahman!
Skanda 11:2:44 – The dialogue is now shifting from Rshi Kavi to Rshi Hari. Raja Nimi asks a question and Rshi Hari will answer. Raja Nimi asks – Please share with me in more detail about the one who follows Bhagavata Dharma, specifically what their nature is, how are they like in reference to other humans? How do they walk? How do they speak? What are the signs or indicators of the one who Bhagavan feels is dear?
Does this question sound like a question we have heard before? The best commentary on Bhagavad Gita is Srimad Bhagavata. In Bhagavad Gita, Chapter 2, the teachings start with Jnana Yoga and in that Chapter, the teachings end with Jnana Yukta, the one who has completed practicing is now perfect. So the first question here is – How does one practice? And now the second question is – What is perfection like?
Skanda 11:2:45 – Rshi Hari answers – The one who sees in all beings, they see that the Spirit of all is Bhagavan, and that all beings are in the Spirit that is Bhagavan. The one who lives like this is the highest devotee.
Some of Pujya Swami Tejomayananda’s thoughts on the practicality of this – Liberation, as described in the eleventh Canto, brings an end to all our crying and complaining once and for all. Moksha is such that once it is attained, neither will we ever cry again, nor will anything in the world be able to make us cry. Bhagavan Shri Krshna came to the Earth to establish Dharma. So until He teaches and disseminates spiritual knowledge, how can Dharma be established? Dharma sustains all. Society can be sustained only when all beings love one another. Without love, there can be no sustenance or unity. We all talk big words about National integrity and unity, but then also harbor hatred toward each other. We may have innumerable slogans and shouts about National unity, but if we are unable to love each other, what is the use? How will we sustain our society and live together? Until we are able to know and understand each other, we will not be able to love each other. In truth, our own Self alone is reflecting in everything. Without this knowledge of Oneness, we will not be able to love all. Until we see our own Self in others, we do not love all completely. Without love, we do not serve. The sum and substance here is that only the knower of Oneness can establish Dharma in the world.
Isn’t that practical? Rather than hearing and reading again, and again, and again Oneness in All, All in One, Dharma is not possible finally without Advaita.
The question is – What is the linga, the sign of one who is following Bhagavata Dharma? The foremost sign for the foremost Bhakta, they are experiencing Oneness. In comparison –
Skanda 11:2:46 – How does one relate to ones who love Bhagavan, to ones who are devoted to Bhagavan, to ones who are ignorant of Bhagavan, to ones who are enemies of Bhagavan or hating Bhagavan?
1. Prema to those who love Bhagavan
2: Friendly towards those who are devoted to Bhagavan
3. Krpa towards those who are ignorant of Bhagavan; they relate to them out of compassion
4. Indifferent to those who hate Bhagavan
The first insight in this verse is that all references are in regards to Bhagavan. The second insight though is that one is now conditionally experiencing Bhagavan. That is why they are not uttamma, which means the highest, but are madhyama, in the middle. Uttama, there is Oneness that is unconditional. Madhyama, it has become conditional, and wherever there are conditions, there are comparisons. And as long as there is a sense of separation, even with reference to Bhagavan, there will be bhaya or fear.
What is shared in this verse is really a practical framework. How should we be with those who are ignorant of Bhagavan? We interact with them all the time. We should interact with them with compassion, but what we tend to do is belittle them. With those who hate Bhagavan, we should be indifferent to them or not be affected by them, to be immune to them. We have an ideal role model in Rshi Narada who lives like this and shows us how to be with different kinds of people. He helped Hiranyakashipu and Prahalada. He helped Kamsa and Devi Devaki.
In Verse 47, Shri Krshna will describe the prakrita Bhakta – the lowest devotee, the one who is gross minded and is always involved in prakriti. He shares that the lowest bhakta only feels Bhagavan in a murti. In Verse 46, it is shared that the intermediate Bhakta feels Bhagavan in madhyama, in their own heart. In Verse 45, the uttama Bhakta is one who feels Bhagavan in Manava, in all beings.
In Meaningful Mornings, Vivekji has shared that in puja, there is a preparation puja and a post puja, but the primary puja starts with Avahanam, the left hand on the heart and the right hand on the murthi. Why do we do that? It is because we have forgotten that Bhagavan lives in our madhyama, so we are transferring Bhagavan to this murthi and then this murthi comes to life. We welcome the murthi, feed the murthi, and so on. The the primary or mukhya puja is then completed with Udvasana, with our two hands we gently push the icon back. And the idea is that we are now transferring Bhagavan from the murthi to our madhyama. If we have completed a puja and we don’t feel Bhagavan, this Presence in our madhyama, then we have not offered puja. These lingas or indicators are important for our own practice.
In many of Pujya Swami Tejomayananda’s discourses, he has shared this story about Rshi Ekanatha in Maharashtra. Once, he and many of his disciples were traveling from Varanasi to Rameshwaram. There is a tradition where one takes water from the Ganges in Varanasi to offer it at Rameshwaram (where Bhagavan Rama leaves to go to Lanka). And as they were traveling, they saw this donkey that was dying. He was spasming, eyes coming out, tongue coming out. And what Rshi Ekanatha did was to offer the donkey the water that he had collected at Varanasi. And the donkey was saved, but all the others were judging him saying, “You got that water to just give it to the donkey?”. And immediately who manifested was Bhagavan Shiva. Is Rameshwaram a physical place? Rameshwaram is in All. We should keep such verses and stories in our personality so that our trajectory is to go from prakrita to madhyama to uttama. Now final thoughts on practical ways to do this.
Skanda 11:2:50 – The one without kama, karma, bija (avidya or vasana); this doesn’t grow in them. Why? As in their personality, there is a home only for Vasudeva or Bhagavan Krshna. Such is the sign of the Uttama Bhagavata, the one who is practicing in the best way.
In Verse 44, the question asked is – What is the linga or indicator of one who is following Bhagavata Dharma? From Verses 45-55, eleven signs or lakshanas are given, just like in the Bhagavad Gita. The signs from Verses 45,46 and 47 have already been shared – best Bhakta, middle Bhakta, and lowest Bhakta. Here are the signs from the rest of the verses. In Verse 48, the sign is that they do not react. In Verse 49, they are not confused. In Verse 50, there is no print or vasana – our print makes our kama or desires which make our karma or actions. We have been told that the word hrt means heart, but we always expand this to hrdayam, which means heart is, heart is what? Hrt Krshna. If Bhagavan Krshna is living in our madhyama, there is no space for vasanas, or kama, or karmas. That is how we should live and feel.
In Verse 51, there is no arrogating. In Verse 52, there is no possessiveness. In Verse 53, there is no distraction. Not even for a moment is there a forgetfulness of who is living in our heart. In Verse 54, there is no burning. We are always burned by this sense of incompleteness. And in Verse 55, the final teaching from Rshi Hari is that the Bhagavata Uttama or best devotee is one who has tied Bhagavan in their heart so that Bhagavan can’t escape. This is a beautiful visual. They have tied Bhagavan in their heart.
In summary, Bhagavat Bhava. The first question was about kshema or goodness and the answer was Bhagavata Dharma – All you do, for Him. All you are, for Him. The second question is about linga and the answer is Bhagavat Bhava – to feel Him in our heart.
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Additional sharing – There is a wonderful line in this section that Rshi Hari shares – The nature of samsara and all that comes with it, particularly there is stress, anxiety and dejection. One is completely free of moha or confusion. How did this happen? By remembering Hari. One is the foundation for Bhaktas. In summary, the way to be free from any anxiety, stress and dejection is to remember Hari. Remember Hari Ichcha.
Sharing – What is our mantra for japa?
Vivekji shared that he would like us all to write “Aum Ramaya Namah, Aum Ramaya Namah, Aum Ramaya Namah”. The moola mantra or the foundation mantra for Bhagavan Rama is “Aum Ram Ramaya namah”. Our community is going to celebrate Bhagavan Rama’s jayanti this Saturday April 9th, by invoking Bhagavan Rama. And Bhagavan Rama’s Jaya or Vijaya, is Vijaya dashami on October 5th. This is exactly 6 months to the day – 180 days and we are going to do this through a Contentment Challenge. Everyone will contemplate, conversate and concentrate. Conversate means we will write “Aum Ramaya namah” 108 times everyday on a piece of paper. Everyone should register so we can feel that Bhagavan Rama and Bhagavan Krshna is coming directly to our homes. Vivekji has the shraddha that our community will write Aum Ramaya Namah 10 million times in 6 months. In our tradition, to be enlightened we should chant a mantra 10 million times as there are letters in that mantra. This is a way to feel Bhagavata Dharma and Bhagavata Uttama.
RAW: Bhagavat Bhava – Feel that Bhagavan Krshna lives in our hearts.