Class Notes by Bhargavi
In purposes that are assigned to humans, the first is Dharma. Dharma means how to be responsible. Dharma is to facilitate Artha and Kama. In Shrimad Bhagavatam fourth skanda, the whole section teaches us that when there is a deficiency in dharma, it carries over to artha, Kama and moksha. Personalities that are highlighted are: Daksha feels he is engaged in Yagna but he is not. He is insecure and so his intention is compromised. For artha, it is Dhruva. When Bhagavan Narayana appears before Dhruva, he asks for a position that lasts a long time and he is granted that. But a long time is still time which is limited. For Kama, it is Prithu. He is engaged in 99 yagnas and if he engages in one more, he will become the Indra. Indra was an icon of insecurity. Raja Prithu begins to defeat him when Lord Bramha asks him if it really mattered to have the 100 yagnas completed. If there is a deficiency in our dharma, there will not be any peace in artha or kama and most definitely not moksha.
There has to be a means where the subject leads us to the purpose but if there is a deficiency in the subject or our understanding of the purpose, then the sambandha will be compromised. We have to be careful that there are no gaps in our understanding of Vedanta, why we are following Vedanta and how to follow Vedanta. Only then will Vedanta transform us. Kaivalyaupanishad mantra 4 had showed us that we have to follow Vedanta for no utility. Utility will come and go, Vedanta is our nature. Nischita means to be clear about Vedanta and su-nischita means one cannot waiver from this understanding. If Viveka is in place, Vairagya and sampatti will follow. In the sadhana chatustaya, we have to be systematic in nurturing Viveka so it nurtures Vairagya and sampatti. For the one who has sadhana chatustaya will be free. After sampatti is mumukshutva. Swami Tejomayanda ji writes that we are all used to ‘being out on bail’ meaning we are pseudo free. Moksha means there is no more notion. Vedanta will make us free. If we think about this sincerely, we can know that if we are not sincere about Vedanta, is it because we don’t want to be free? One becomes free from birth and death. There is no other way.
One’s relationship with their Guru provides them access to the Upanishad. One’s relationship with the Upanishad provides them access to Vedanta. If we don’t have relationship with our Guru, we cannot have a REAL relationship with the Upanishad/Vedanta. A special term used in this lesson is ‘Upalabdha’, upa=near, labdha=gained, Upalabdha means knowing what I already have more so what I already am. Vedanta helps us know who we already are. We are shifting to Katha Upanishad, 1:2:12, where it says:
Tam durdarhsam gudham anupravishtam guhahitam gah vareshtam puranam
Adhyatma yogadigamena devam matva dhirau harsha shokau jahati
“The wise sage by means of meditation on the inner self, realizes the ancient deity that is difficult to be seen, unfathomable, and concealed hidden in the cave of the heart, dwelling in the abyss and lodged in the intelligence, seated in miserable surroundings indeed renounces joy and sorrow”. Without Adhyatma yoga (knowing that which is the Self), one cannot be free.
In Shrimad Bhagavatam eleventh skanda, Bhagavan Krishna is dissolving His nama, rupa, guna when Rishi Uddhava asks him how he can join the Lord and live in His dhama. Bhagavan Krishan provides him with many strategies including associating with Sadhus, Sattva and Dharma. A sadhu is an externality and sattva is internality and we are supposed to practice this externally via Dharma. Bhagavan then shares that through this sanga one develops to be a Bhakta. It is when one becomes a Bhakta, one starts to develop Jnana and Jnana leads to Moksha. Bhakti is synonymous with dedication. One who goes to the mandir and begs is not a bhakta. Being a bhakta means our whole lifestyle is for Bhagavan. When one is engaged is dedication, one is holding on to the ‘Iti’, one naturally lets go of ‘na-iti or neti’. All of this is facilitated by Bhagavan. Guruji writes, “God grants the knowledge, and the Guru gives this”. God’s grace is felts as Guru’s guidance. We feel God’s grace when we have a Guru who is guiding us. In Bhagavad Gita’s chapter four verse 34, the methodology on how to nurture a relationship with Guru is given. Starts with sevaya ( we will serve a guide when we desire knowledge), then comes pariprashnena ( ask questions which we were reflecting on while serving) and then comes pranipatena (prostrate/surrender).
‘Desiring knowledge to deserving knowledge to dissolving sense of ignorance’.
Guriji shares, by becoming a Bhakta, we will feel Jnana and eventually Moksha.
How to be a bhakta to a Guru? By serving them, reflecting with them, and surrendering to them. Guru is doing God’s work. With Bhagavan nothing is impossible. Shri Ramana was able to grant moksha even to animals because they desired that freedom. A Guru frees us through words because when words are shared, they can be documented for all listeners. In Ramayana, the bridge became a Dharma setu where many got to participate in serving. If we are not feeling this, it is because of our own weakness.
If after having studied Vedanta and having understood that we are free from birth and death, we state that to realize our true self we have to take a 100 more births, then it is quite clear that we not understood the true nature of the Self at all. What a foolish child would we be!