ViBha Class Notes: March 27, 2022

A seeker had recently asked Vivekji how to shift her dependence from external security to internal security. The reason why this transition is difficult is because we don’t know enough about Bhagavan and we know too much about samsara. If all of us knew the nature of Bhagavan more, and if we knew this fully, then we would never ever, EVER feel insecure! The word Achyuta technically means the One who never falls, the implication being that He never falls from us. If we feel Bhagavan Krshna is above us, below us, beside us, in front of us, behind us and in us, then how can there be insecurity? And we know too much about samsara. We know about beings – everything that is going on with our family, about circumstances – everything going on in the world, articles – everything that is going on with technology. We know this, and as we feel, so we become. So we feel that this would make us secure. Vedanta in Bhagavata is a course, a class for us to make this transition, to hold on more to Bhagavan and simultaneously to let go of samsara.

We will know we are doing this if we are feeling more independent. When we depend  on that which is not dependable, we become more dependent. When we depend on that which is dependable, we become more independent. So are we becoming more independent? 

The eleventh Skanda, the first chapter – The highlight of this chapter is how Bhagavan Krshna’s family is cursed by a group of Rshis. It is frightening! In Sanatana Dharma, those who do not understand, they feel that our Rshis are always angry and they are loose with curses. But a Rshi is one who can see what we cannot and so when they, as if curse, really what is happening is that they are offering Vidya. They are sharing what is going to happen, so that we can prepare for it. They are not creating the future, but can see the future. For example, if someone told us that there would be a big storm tomorrow, is that a curse or a blessing? Blessing, so that we can prepare. For now, we should just engage in shravana, and more details about this will be shared in time.  

Taking this to a deeper level – Bhagavan Krshna has manifested to correct the ignoble or the asuras. For us, what this feels like is negative thoughts. If there is a negative thought, there has to be a positive thought too. There has to be suras or the noble. Negativity-positivity, asura-sura, this is all in the field of dvaita or duality. So whether there are asuras or Yadavas, it is still in the realm of separation. 

Another reference –  In our Veda, we have Mahavakyas, great teachings that talk about – That is Infinite, This is Infinite. That and this, those are still spatial references. There are still differences involved in that and this. 

Bhagavan Krshna allowing for the Yadavas to be destroyed, the internalization of this is for us to be Ateeta – go beyond negative thoughts, go beyond positive thoughts too. Negative, positive – it is still dvaita. We have to transcend dvaita. That is Infinite, this is Infinite – what should the feeling be? I am Infinite, then there is no space, no differences. Aham Brahmasmi! So the asuras, suras, them they, that – all has to be transcended too. 

Connecting this back to the second Skanda, the original Bhagavata had only four teachings, from Bhagavan Narayana to Bhagavan Brahma. The fourth teaching involves the words Vyatireka and Anvaya. Vyatireka means to let go, that which can be made absent. When this is practiced what reveals itself is Anvaya, that which is ever present, that which cannot be made absent. So this entire first chapter can be interpreted externally as the Yadavas being cursed, but the vedanta of all this is how we need to transcend. Even Bhagavan Krshna’s manifestation is going to be transcended, so we have to practice the same. We have listened to this and we should reflect on this. More will be shared in future chapters. This is being highlighted so that we don’t consider the first chapter as just a katha. 

Skanda 11:2:30 – Raja Nimi is speaking to the Nava Yogis. So here are two new personalities, actually there are ten. Raja Nimi asks the Nava Yogis – 

Atha -Therefore, this is what I want to know

Atyantakam kshemam – the greatest good

Prchchamo Bhavato Anagah – I am asking you as you are the purest

Samsaresmin kshnardopi – samsara moves fast and to have a fraction of a moment of satsanga

Kshevadhirnanam – for a human that is a treasure

This is the translation. Here is the elaboration.

In Chapter one, Shri Vasudeva is saying to Rshi Narada – I know Bhagavan Krshna as my son and so I feel incomplete. 

We had come across earlier, while they were in Syamantapanchaka, that Shri Vasudeva had asked the Rshis how he could know his son more. So he was putting in the effort, but he still didn’t know Bhagavan Krshna as Bhagavan, so he felt incomplete. So he then asks Rshi Narada for Bhagavata Dharma. This is one of the main ideas in this chapter, in this section, in this entire scripture. Shri Vasudeva asks Rshi Narada about Bhagavata Dharma because Rshi Narada knows Bhagavata Dharma and is living by it. Shri Vasudeva says that the one who knows and lives by Bhagavata Dharma has no fear. 

Rshi Narada then goes on to share with Shri Vasudeva that this question has been asked before, that there is precedent. Many Skandas ago, we explored one of the  Avataras of Bhagavan Narayana whose name is Bhagavan Rshaba. His eldest son was Bharata who was so great that our country came to be known as Bharatavarsha. 

To be noted – All dharmik religions have their source in Sanatana Dharma. Bhagavan Rshaba is an Avatara of Bhagavan Narayana. Bhagavan Buddha is also an Avatara of Bhagavan Narayana. If people studied Bhagavata in detail, many of our mandirs would change then. 

Bhagavan Rshaba had one hundred children. His nine youngest children were all enlightened and were collectively known as the Navayogis. When Raja Nimi, a great personality and a Rajarshi (he himself is united with Bhagavan) asks this question, the Navayogis are present. Raja Nimi has organized this satra which is a long experience that revolves around the Infinite. Such a satra is called a Brahma satra.

In this context, Raja Nimi describes these Navayogis as attendants of Bhagavan Narayana. So he asks this question – What is the greatest good for all? And these Navayogis are looking to each other and trying to connect with each other to decide who will answer first. So the first to answer is Rshi Kavi. Kavi literally means poet, but the implication is – Ka means joy and vi is the one who spreads this joy. So Kavi is the one who spreads this joy and he responds to the question put forth by Raja Nimi. 

Some more beautiful details – Before he asks this question, Raja Nimi shares that being born as a human is rare and even while being born as a human, one’s life is short. In this rare and short experience, to have the experience of satsanga is rarer and describes this as a treasure. See how bhagya we are that we found this treasure! 

Atyantakam kshemam – What is the greatest good? In the next verse, Raja Nimi asks the same, but just changes the words to Bhagavatan Dharman. So Raja Nimi is asking – What is Bhagavata Dharma? – the same way Shri Vasudeva is asking Rshi Narada what Bhagavata Dharma is. 

Skanda 11:2:36 – Here Rshi Kavi is responding to Raja Nimi about what Bhagavata Dharma is. This shloka, many are familiar with in a different context – 

Kayena Vacha Manasendriyaiva Buddhyatmanava Anusritsvabhavat 

Karoti Yadyat Sakalam Parasmai Narayanayeti Samarpayetat

Rshi Kavi shares – 

Kaya, Vacha, Manah, Indriya, Buddhi, and Svabhava – Whatever the ego and the equipments are and they do

Karoti Yadyat Sakalam Parasmai – All that they are, all that they do is offered to Narayana

So in a translated sense, this is what Bhagavata Dharma is – 

All that we are, all that we do, all that we have is dedicated to Narayana. 

In an earlier verse, Verse 34, what Rshi Kavi shares with Raja Nimi is –

Avidusham Bhagvatan Proktan –  It is Bhagavan who shared this Bhagavata Dharma for those who are not knowledgeable or for those who are ordinary. So Bhagavata dharma is coming from Bhagavan Himself.

In Verse 35, Rshi Kavi shares – When one lives by Bhagavata dharma, 

Dhavan Nimeelya Van Netre – One could close their eyes and run

Na Skalet Na Patet Iha – and still one will not stumble and one will not fall

If we closed our eyes and started running, what would happen? We will stumble and fall. But for one who is living by Bhagavata Dharma, all that they are, that’s Bhagavan, all that they do is for Bhagavan. So how can they stumble? How can they fall? If they stumbled, Bhagavan wanted them to stumble. If they fall, they will fall into Bhagavan. 

If we know about Bhagavan, we will ever feel secure. 

All that you are, all that you do is for Bhagavan!

Skanda 11:2:39 – How does one express this Bhagavata Dharma? 

Shrnvan Subhadrani Tathanga Paneh – One should listen to the greatness of the One who is holding a wheel, that is Bhagavan Krshna in the Mahabharata war

Janmani Karmani Chayani Loken – One should be listening to the birth and purpose of Bhagavan

Geetani Namani Tadarth Kani – And one should be singing the name of the One who has meaning, the One who is great

Gayan Villajja Vicharet Asangah – One should move freely, shamelessly 

In an earlier verse, Rshi Kavi tells Raja Nimi that all the stress, anxiety and dejection that we have in our life is because of our own minds. So what should the mind be engaged in? Shrnvan – active listening, Gayan – active speaking, Asanga – not depending on articles, beings, circumstances, Villajja – recklessly, Nishchayen – with commitment – That’s what Bhagavata Dharma is! We chant this shlokam “Kayen Vacha”, but we do this such reluctance. So the word villajja is used here. 

Swami Tejomayanandaji explained this as – Whenever we engage in Dharma, we tend to make it objective. For example, if we are looking after our family, this is our dharma – When they wake up, I do this, when they go to school, I do this, when they go to sleep, I do this. So Dharma is made objective, which really means it is conditional. This is my Dharma, which then automatically means that this is not my Dharma. However, in Bhagavata Dharma, all is subjective or unconditional. Nothing is objective or conditional. All that we do becomes our Sadhana, our Dharma. As long as Dharma is not comprehensive, there will be conflict – This is my Dharma; this is not my Dharma. I like this Dharma more; I don’t like this Dharma more. But if all, and please let us interpret this literally – we brushing our teeth, we listening to someone, we raking leaves, we being in class – if all is felt as “This is Bhagavan’s and any thing that comes from this, is Bhagavan too”, this is comprehensive. We will not feel conflict. One of the original sources of conflict in our lives is between the mind and intellect. The intellect decides and the mind doubts. Then there is further conflict. The teaching in the tenth Skanda is on Surrender and we can see how it is connected to the eleventh Skanda too. 

In another verse, Rshi Kavi tells Raja Nimi – Harehe Shareeram. He shares that this multiverse is the shareera, the body of Hari. With such insights, when we personalize this, Bhagavata Dharma becomes quite natural. 

Skanda 11:2:43 – This is the last teaching from Rshi Kavi and then another Yogi takes over.  

Iti – What I have just taught

Achyuta Angrim Bhajato Anuvritya – The one who is ever serving the feet of Achyuta, of Bhagavan, that is what Bhagavata Dharma is. This is the karma, there has to be a phala 

Bhaktih Viraktih Anubhutih – One will develop Bhakti – devotion, Virakti – independence and most importantly, Anubhuti – they will experience Bhagavan. 

Bhavanti Vai Bhagavatasya Rajan – The one who follows Bhagavata Dharma, they will develop this

Tatah Param Shantim Upaiti Sakshat – From such a vision and lifestyle, what will come to them directly? A peace that cannot be surpassed 

Skanda eleven is a very vedantic Skanda. With Bhagavata Dharma, all that we want in our life, all that we need in our life will come to us – Bhakti, Virakti, Anubhuti, Shanti – Devotion, Independence, Experience of Bhagavan and Peace. 

Dharma is facilitated by the individual’s effort – my effort. Dharma entails the right actions with the right attitude. In Bhagavata, we have also been taught about Saddharma (Sat Dharma), which is my effort and Bhagavan’s effort. It evolves from right actions with the right attitude to – Smarana – remembrance, Dana – generosity, Pratijna – follow-through, Raksha – protection. So our right actions with the right attitude have to be refined, and we CANNOT do this by ourselves. It has to be our effort and HIS effort – Smarana, Dana, Pratigna, Raksha – that is how we go from Dharma to Saddharma. 

And now as Bhagavata is being completed, if we recollect the sixth question – Where does Bhagavan live? Bhagavan lives in Bhagavata Dharma. What is Bhagavata Dharma? It is more than Dharma, it is more than Saddharma. It is Surrender. It is no longer about my effort, but it is all His effort. All that we are, all that we do, we have surrendered that. So whatever is happening, is not us! 

Discussion: What are ways to feel “Harehe Shareeram”?

Vivekji’s thoughts –  Be in nature more. In the Bhu Suktam, it is said that this Earth is the wife of Bhagavan Vishnu. If we feel that this Bhoomi is Devi Lakshmi, we will become so much more sensitive and feel the body of Bhagavan Hari all the time. 

RAW: Create a visual of Bhagavan’s footsteps.