Class Notes by Sharmila

When the Gopis find out that Akrura had come to bring Bhagavan Krishna from Nandagram to Mathura, they gathered and went on strike and began conversing among themselves. A gopi began sharing ‘Te arbhakam cheshtitham yatha” — she says to Bhagavan Brahma, the creator — ‘you are like a child that creates and uncreates, builds and breaks”. The Gopis are telling Bhagavan Brahma that “you brought Bhagavan Krishna into our lives and now you are taking him away — you are like a child”. Our course is training in coming to understand and appreciate all that is seen comes and goes, is built and is broken. Arbhaka Cheshtita means like a child that is playing, so when we are clear that the seen is like that, this establishes the relative. If the relative is established then so is the absolute.

In verse 27, Acharya Shakara describes how to contemplate in a uncontrolled environment, with that which is seen. To make this more practical — when we see Sattva, it is easier and more natural for us to focus on the Satta. For example, if we see Sri Lakshmana it would be easier to see that Sri Lakshmana’s nature is Sri Rama, but much harder to see that Ravana’s nature is also Rama. We should not make living hard on ourselves, we should revolve around Sattva, it is much easier and natural to tune into Satta (existence, awareness, joy). This is like morning time, when it is easier to contemplate on Brahman because that is the Saatvik part of the day.

Verse 28 describes how to contemplate in an uncontrolled environment, not based on what is seen but what is heard. Acharya Shankara uses words to describe the infinite. Our nature is the sense of be-ing, which is beyondspace, time and matter. What we are becoming is limited by space, time and matter, but the sense of be-ing is not subject to any condition. In advanced Vedanta, the subject is less about learning and more about unlearning.

In verse 1 — Articles are changing, eyes are not. This sets the tone for the rest of the teachings. The fulfilment of this is shared in Verse 29.

Verse 29

Samadhi means to contemplate. Contemplate in an uncontrolled environment, that is, with the people around us. Drshya and Shabda are checked off, so if we follow through with this, then our contemplation will be effortless. It will no longer be Savikalpa (with effort) but will now be Nirvikalpa (without effort). Then there will be joy and this joy will be coming from as if inside of us. Aasvaadaat means beyond a sense experience. As we come to the completion of the text, we need to unlearn the spatial concepts such as inside and outside. The mind and spirit don’t live in the body. The sense of being is beyond space. Rasa Aasvaadaat means this is our nature. Nature cannot change.

BHaavaH is sense and Stabdhi is completeness. There is a sense of completeness, and being most natural. Even when we are tuned into nature externally, we feel more natural. Imagine being tuned into our own nature! There will be stillness and completion, and finally one is be-ing. ‘Becoming’ is exhausting. Stabdha means like a pillar — just be-ing. The only ones who are not pursuing peace are the ones who are peaceful.

Acharya Shankara is using the framework of ‘contemplate on the seen’, ‘contemplate on the heard’ and the fulfillment of this is we don’t have to contemplate because we have merged the ego with the spirit (this is the third type of contemplation) — this is described by teachers like Acharya Shankara, Rishi Patanjali, Rishi Vyasa. We are all trying to live Sanatana Dharma — which is ever adapting, that is the only way it can be ever alive. That which does not adapt dies. For example, Swami Chinmayananda taught in English and so we have thousands of people in our courses (because most people think and speak in English) . Also since many feel that it’s too much Vedanta, Swami Tejomayananda brought the Ramayana and Srimad Bhagavatam into the organization. Ever adapting- ever alive!

Acharya Shankara has given six ways to practice contemplation.

Vivekji shared the following steps to contemplate.

Step 1 is inspiration (Shravana). This happens in forums where there is an intellectual appreciation of these ideas (such as our nature is joy, and never changes)

Step 2 is reflection (Manana). This is what we have to do every morning in a controlled environment. We are supposed to do this with words (Shabda). We read Drg Drshya Viveka, and then personalize this.

Step 3 is contemplation (Nidhidhyasana) which is practice. Once we have reflected in a controlled environment on the scripture, we have to practice. Nidhidhyasana is ‘Nitaram Dhyaihi’ — when the world is pushing us to work more, and pulling our mind — we should still keep in mind what we reflected on and what we have an intellectual appreciation of. This is where contemplation on the seen (our workplace, family, health) comes in. This has to be done always!

Step 4 is the fulfillment of all the above which is meditation or Samadhi. Samadhi is when the ego is well and fully placed in the spirit. The ego is no longer becoming, what remains is be-ing. One is be-ing happiness.

Nayet means lead yourself, invest to perpetually live like this , and we will do so only if we ‘need’ this. When someone is unwell, we give them whatever they need — and these are just physical needs. For those who are tired of being tired, and sad due to dependence — we need this! And because we need this, we will live this at all times.

Postponing happiness is a dangerous behaviour and what this indicates is that the relative has become the absolute.

The gopis talk to each other in deep sadness when Bhagavan Krishna is leaving, and look at the dust from the ground of the chariot as Bhagavan Krishna is leaving. But there are some commentaries in which the gopis turn back quite happy, and the reason is because they felt that Bhagavan Krishna never left Vrindavan. He was in their minds/hearts/heads!