Notes by Bhargavi

In Shrimad Bhagavad Gita, Prince Arjuna is not suffering from a capability crisis but is plagued by an identity crisis. Bhagavan Krishna therefore teaches him Bramhavidya, self knowledge. The more we grow into Bramhavidya, the more we will grow out of Dussanga (association with untruthful people, thoughts). More we fill ourselves with Bramhavidya, more we will be cheerful making the people around us cheerful as well. Drig Drishya Viveka is about self development. It is only when we develop ourselves, can we achieve societal development.

Recap of verse 21: We learnt about love, loving being content (Sat Chat Ananda). Authentic and deep people love Bhagavan, the shastras and their Sadguru because these are guiding them to the Ananda. This is the right kind of love, one without attachments. Love should not have an agenda of getting, expecting, controlling. This love is moving.

This verse also gave an analysis of stones, plants, animals, humans and semi-gods. All have the same ability but differ in the availability. We should therefore love all.

Verse 22: Acharya Shankara emphasizes again that we should be indifferent to nāma (names) and rūpa (forms). An evolved person should be indifferent to names and forms but an evolving person should start by ignoring names and forms. Being indifferent implies that we have a strength to not being affected, ignoring is needed when we are honest that we are affected by names and forms. This is particularly important in the age of social media where drive for popularity has become a very critical need. We should ignore this urge for focusing on names. Ignoring of forms is possible by ignoring the focus on the ever-changing body. Both names and forms are the seen. When we ignore the seen, we will focus more on the seer. The seen is just thoughts! Focusing on the seer will also help us to be less moody. When people are less moody and treat thoughts as thoughts and not as emotions that need to be acted upon, Ahimsa can be eliminated from our society.

To achieve the above, we have to live “Tat parah”, in devotion to the highest purpose. In Shrimad Bhagavatam, Shri Krishna shares that there are two levels of Dharma, Sāmānya and Parama. Sāmānya means to love those that are close to you. Parama dharma is to love Bhagavan and since Bhagavan lives in all, our highest dharma is to love all. The Gopis came to Bhagavan for darshan and refused to go back to their families as they were engaged in parama dharma, dharma of loving Bhagavan or Existence-Awareness- Joy. We have some virtues in some ways (semi) and we should return to all virtues in all ways (omni). Living by Sat Chit Ananda is not a thought, it is living by our nature. It feels like a thought because we are far from our nature. Just like we don’t have to think about our name and form, we have to identify ourselves with Sat Chit Ananda, which is in fact our real nature. In Nirvānashatakam by Acharya Shankara, he shares “Na mutihi na bandaha”. Swami Tejomayanada also shares that our nature is beyond knowing and not knowing, vidya and Avidya. That is not parah (highest), it is aparah (not the highest).

We have to thus be seated in Samadhi (contemplate) perpetually. Sam= well, a= fully, dhi= intellect/ego (placed). Samadhi therefore me and well and fully placed. The reason why intellect/ego is mentioned here because when one has a quiet mind (gotten through manana), it leads to still intellect. These equipments can silence the ego’s sense of doership. This is a well and fully placed ego held in silence. Silence the ego and it will be silenced forever. This is meditation. Contemplation is a verb and meditation is the noun. Contemplation should lead to meditation. Swami Tejomayananda shares that effortless contemplation is meditation. We have to put in maximum efforts (ashrama) to feel the effortlessness. Samādhi also refers to Samādhāna, to be focused. Only those who are absorbed in their responsibilities, will be able to exert maximum efforts to get to Samādhi.

In the last quarter, Achraya Shankara directs us to put in this maximum effort in practicing ignoring names and forms and loving ānanda both outside and inside in your heart. We already know to practice in our hearts but when it comes to practicing outside, satsanga, revolve around inspiring people, ideas or words and thoughts (with greater degrees of uncontrolled environments). Acharya Shankara is pushing us to practice what we learnt in the ashrama outside in an uncontrolled environment. In Shrimad Bhagavatam, it is explained that we have to first feel Bhagavan in Madhyama and then in Mānava, in humans that you both like and those that dislike you. Shri Ramakrishna describes one who lives like this as someone who has a pakva ahamkāra (ripe ego), ego of knowledge. They as if look and act like us but their vision is completely different. To get this pakva ahamkara, conditions of space, time and matter have to end. To end space limitations, we have to know that all that we do should be purposeful (of being enlightened). Devi Rādha only thought about Bhagavan Krishna at all times, we have to be focused like that. In terms of time limitations, our focus should be perpetual. In terms of matter limitations, our efforts should be personal (not merely intellectual).