Class Notes by Bhargavi

All inside (ego, intellect, mind, memory) and outside of us is inert/dead. Any utility or the sense of life is only because of YOU, the spirit; not the You, the body or mind. Drig Drishya Viveka is guiding us towards the distinction between that which is dead and that which is life. Acharya Shankara is leading us towards the end of the sadhana that He began describing in verse 20.

Recap of verses 20, 21,22, 23, 24 and 25:

Verse 20: Focus on the three (Asti, Bhāti, Priya) and ignore the two (names and forms). In this verse, this was more general.

Verse 21: The same as above except now Acharya Shankara in a more specific way in that this strategy applies to all beings (stones, plants, animals, humans, demi-gods)

Verse 22: After having learnt the basis of focusing and ignoring (as indicated above), he urged us to contemplate. Contemplation should first start in our own hearts and then should move out to the outer world. Meaning transitioning from contemplation in a controlled environment to an uncontrolled environment.

Verse 23: Contemplation is of two types: with difference and with oneness. In other words, contemplation in introductory sense and in advanced sense. In the introductory sense (one with difference), there are two types: Drishya (seen) and Shabda (heard).

Verse 24: Contemplation on the seen is where the “seen” is our own thought and the seer is Awareness. Contemplation is changing your identification. He is asking us to identify less with the thoughts and more with the light. We becomes that which we identify with.

Verse 25: In this verse, Acharya Shankara asks us to contemplate on the Shabda (heard) but only on the intentional thoughts like Asanga, Ananda, Svaprabhā and so on. These are words from the Shruti (scriptures).

Verse 26: In this verse, discussion shifts to contemplation on oneness. After we contemplate on differences (undirected and later directed thoughts), this leads to the culmination and fulfillment where we experience our own self. Our self is forever and unchanged. It is only through contemplation, we change our identification from the seen to the seer. We are always experiencing this but are not aware of it. Only through contemplation of oneness, do we become aware of our own self experience. This is when one is absorbed in this joy. Every one of us has everything we want and need in a worldly way, but we are not satisfied and leads to dejection and tiredness. If only were we to realize, what we are looking for in a fundamental way is not outside but within us. When we experience this Self, we will be absorbed in what we always needed, this rasa, Ananda. This is our nature and will never change. What an amazing ends and this ends will never change. What a powerful vision this is! A reflective mind is one that never gets lost in what worldliness can bring. In this verse, Acharya Shankara is imploring us to ignore both general and intentional thoughts because only when we ignore any and all thoughts, will we experience our own Self (thoughtlessness). You don’t think about the body, you just know it and feel it. That same authenticity will happen with enlightenment (you will not think but simply Be). In a practical way, we have to first ignore rude, negative thoughts but eventually we also have to ignore Sattvic and “Aham Bramhāsmi” thought. This leads to the fulfillment where there is nothing more to ignore. The implication of this is “perpetual prioritization”.

This is what is called Samadhi of nirvikalpa texture. In verses 23, 24 and 25 Acharya Shankara shared about Savikalpa contemplation (one with differences). Savikalpa evolves into Nirvikalpa (nis-vikalpa= without thoughts or effort). This is where “Samadhi” changes from a verb to a noun. Only in Nirvikalpa, samadhi is no longer contemplation, it is meditation. Understanding this practically: a lifestyle of discipline (Eg: sleeping earlier, eating healthy foods, etc) decreases volatility in our outer and inner worlds. We can engage in Nirvikalpa samadhi by being disciplined.

Acharya Shankara finally gives an example of how a lamp that is lit where there is no wind is steady and is simply “Being”. Even the idea of purpose is a thought that requires effort. Being is as if purposeless. When we ask the question “Why did God create the world”, we have to understand that the idea of “Why” is a very human framework and is purpose related. It cannot be projected on to Bhagavan as He is beyond that, He is transcendental. A purpose is possible only when there is another entity. But since there is nothing else but Bhagavan, there is no question of purpose. There is no Drishya or Drig and no Triputi. In sleep, there is no space, time, matter. Nirvikalpa is Sleepless sleep where all articles, beings, circumstances, body, breath, mind intellect. ego, etc is sleeping but YOU are sleepless and YOU are “injoying this”. This “sleepless sleep” is the final rest. We have to work towards achieving this state.

Bhagavan Krishna’s life is dissected into “Pūrva” and “Uttara”. Pūrva is pre 12 years old. He was totally involved in every interaction in this stage, When Bhagavan was done with the pūrva portion of His life, He moves on and never looks back or misses any entity. This is only possible when we are complete and don’t project completion which means one doesn’t get attached. We have to ask ourselves if we are ready for space, time, matter, the five sheaths to go away. If not, Nirvikalpa is not possible. We have to be ready for this, it is our readiness that will be the game changer for our sadhana.

When one is tuned into Advaita, only then can they give what everyone needs, Independent joy. As we plan our lives, our legacy should be to be enlightened. There cannot be a more transformative legacy than to fulfill the purpose of our life and be a catalyst for others to do the same, to finally give rest to others.