Class notes by Bhargavi
A complex person cannot understand simple matters. Divinity is all pervading; yet we feel it is hiding because of our self created differences in perspective. This course is designed for us to live by “Ananya”, (there is no other than divinity and no other way than devotion). High thinking is when we have the sensitivity that there is no other way of living.
Rishi Narada is helping us along the way to define what we do with our lives to attain this divinity. He is an icon of compassion because he comprehensively challenged all those he came across. He was the one to challenge Ratnakara. Ratnakara was stealing and killing and Rishi Narada prompted him to reflect on his actions and he will have to face the sin that comes with these actions. When Rishi Narada asked Ratnakara to check with his family, they refused to take part in Ratnakara’s sins as the result of his actions belonged only to him.
Word “Sutra” means “soochanāt”, that which is to be thought about.
Sutra 9: Virodha is that which is opposed to Bhakti. Whatever we feel is different, we tend to react to it. One who practices Bhakti, only see oneness in the apparent differences. Such a person becomes less reactive.
Sutra 10: In this verse, the Great Rishi is discussing dependence and Independence. Depending (Bhakti) on the Independent (Bhagavan) makes us free of dependence. This is “Tyāga”. Tyaga is therefore not external, it is authentically and deeply internal. Gopis depended on Bhagavan Krishna and HE made them free of articles, beings and circumstances. Gopis had to fight their families when they went in pursuit of the Lord. When they couldn’t resist anymore, they simply surrendered and became enlightened by the grace of the Great Lord!
Sutra 11: In this verse, Rishi Narada is analyzing the relationship between secular and sacred. The secular is that which doesn’t help us to evolve. Sacred is all that helps us to evolve. If we engage in our profession as a practice in Bhakti, then that is sacred, not secular. We have to be careful in this distinction and not fall into the trap of justifying doing something as sacred when internally that is not the case. Devi Sarada engaged in “Anuchintya”, comprehensive remembrance of Bhagavan so ALL her actions were dharma. Bhagavan Krishna never let Arjuna escape. He had to stay in the place and time and remember Bhagavan Krishna and eventually he became Bhagavan Krishna.
Sutra 12: bhavatu niscaya -dārdhyāt-ūrdhvam sāstra-raksanam
After you fix your determination on Bhakti, then may you engage in following and facilitating the sastras.
In the word Upanishad, the word “ni” stands for niscayena, with determination. We can cultivate determination by engaging in manana or reflection. Reflection on the purpose. Our manana should be in the foreground in a controlled environment (like this course) and always in the background in the uncontrolled environment (our day to day activities). This develops Atma Vasana as we are not reflecting Maya or illusion instead on Atma, the Infinite. One who is practicing Bhakti, still follows the sastras. The word sastras comes from the base, Sāsana, which means direction from the who is Sānta. The one who is peaceful is giving us directions on how we can be peace. The sastra rakshana is best done by those who are experienced. The qualifications of a master are that they are shotriya (eloquent) and nistha (experience). Those who are experienced are the real protectors not just those who are eloquent. We should therefore experience this ourselves learning from those who are experienced.
Sutra 13: anyathā pātityāsankayā
If we don’t experience this, there is a fear of falling (from the spiritual path).
We don’t follow the sastras because of: Ignorance, indifference and insolence. A disciple has asked the master if he had mastered his mind. The master did not answer the questions when disciple kept asking this question multiple times. Finally, when the master was on his death bed, the disciple asked him the question again and the master replied “yes” and then passed away. The implication of this story is that the moment we say we have mastered the mind, the mind comes back in its full glory. This tells us that the mind is thus very fickle. If we don’t take the path of the sastras, one will fall. Swami Tejomayananda shares that by following the sastras, we come to know what to do. We have to do in such a way that we are not the doer. This is simple living which is conducive to high thinking. We have to learn to hasten slowly. The sastra or Veda is the breath of Bhagavan! If we follow the breath, we will follow whose breath that is.
Sutra 14:
loko’ pi tāvadeva kintu bhojanādi-
Vyāpārastvā-sarira-dhāranāvadhi
In the secular world so long as we are holding or wearing a body, we are engaging in activities like eating, transacting, etc.
Bhakti comes from the root, “Bhaj”. Bhakti flows through six degrees which are Sing, seek, support, serve, surrender. The sixth one is serenity. Bhakti is equivalent to serenity. In this verse, Rishi Narada is looking at the one who is serene and what they do in terms of the secular and the sacred. The answer is that they have to do nothing because they are everything.
The Infinite cannot go anywhere. The one who is serene has no ego. If there is no ego, there are no equipment. If no equipment, there are no experiences. All the activities (eating, transcting, etc) can be summarized into one word, “Prārabdha”. What is happening to this entity, is its fate or God’s will. But this entity doesn’t depend on eating, transacting, etc and so doesn’t have to do it. It is just happening to him/her. Similarly, if we don’t own the thought that comes in our mind, we don’t have to act on it. For the one who is free, whatever is happening to the body is just to the body and not to them. Same is happening to us to but the difference is that we depend on the body, so we have to do! We feel like we own the body, so we have to act. The body is like the clothes we wear, they are just there, nothing more, nothing less! Simple living, high thinking makes one objective.