ViBha Class Notes: April 17, 2022

Living is hard, from the time one is conscious to the time one is unconscious, but we have to learn how to handle this hardship. This way it becomes less hard for us. Pujya Swami Tejomayananda has shared that living is suffering and the only medicine to deal with this suffering is to listen to Bhagavan’s katha. The common saying is – pain is mandatory, suffering is optional. Similarly, living is painful, but the way not to suffer is through Bhagavan’s katha, and all of us do this steadily and sincerely. Today, we complete class 120 of our Vedanta in Bhagavata course. 

The eleventh Skanda is a transition Skanda from Bhagavan Krshna with a name and form to Bhagavan Krshna without a name and form. This Skanda begins with Shri Vasudeva wanting to be established in Bhagavan Krshna. He knows Bhagavan Krshna, but is not established in that. This is very much in resonance with our relationship in terms of Chapter six of the Bhagavad Gita. We know of Joy, yet we are not established in Joy, hence Dhyana, the transition from knowing to being established. Perhaps Shri Vasudeva already had the inclination that Bhagavan Krshna was going away. Some share that when Bhagavan Krshna’s nama and rupa become unmanifest, that initiates the beginning of Kaliyuga. In Kaliyuga, there is fighting. We are all privy to this in our own heads, in our homes, and undoubtedly in society, around the world. If we are established in Joy, in Bhagavan Krshna, then we don’t have to suffer in Kaliyuga. This is the only way.

So how to be established in Joy is shared with a series of questions and a series of answers. It is very potent, so we are flowing through this very slowly – 

1. What is kshema? What is the greatest goodness?  Bhagavata Dharma or to be integrated with Bhagavan. Verses 33-43 are very important and it is critical to read, write and reflect on these verses. In essence – All that you do, do for Bhagavan; All that you are, is Bhagavan, from doing to being. 

2. What is Linga or the characteristics of those who are doing and being Bhagavan? They are following and have followed through with Bhagavata Dharma. The answer – Bhagavata Bhava, they feel Bhagavan, inside and outside. They feel Bhagavan unconditionally. These answers are shared in Chapter two, Verses 45-55. How can we live this? A lot of us are committed to Dama or rituals in terms of offering puja and prasada, and so on. That is important, but we should challenge ourselves to evolve our practice from Dama to Dhyana. We should shift some of our time and energy from rituals to contemplation. That way we don’t just feel Bhagavan in a murthi, but we feel him inside of us more.

3. What is Maya? The answer – Bhagavata Sarja and it is given in Chapter three, Verses 3-16. Sa means Bhagavan Narayana, Bhagavan Krshna. Sarja means create, project that which is higher – uchcha, and that which is lower – avachani. Where did all of this come from? From Adhyaha or Original Being or Original Parent. Maya is Bhagavata Sarja or creation and all that comes from creation – emerging, existing and ending. We have to remember though that this creation came from sa or Bhagavan. 

This question seems out of line with Bhagavata Dharma or Bhagavata Bhava.This question is asked as Raja Nimi knows that Maya belongs to Bhagavan. It is not so much about Maya, but the fact that Maya belongs to Bhagavan. This insight needs to be acknowledged. When we are used by creation, that is known as Advidya Maya. Creation is making us forgetful of Bhagavan. When we use creation or when we are living in harmony with creation, that is known as Vidya Maya, which means that creation is helping me to remember that this is an expression of Bhagavan. For example – Suppose we are wearing a costume and we forget that we are playing a role, then eventually we will feel stuck and miserable. But if we remember that this is a costume, this is a role, we feel free and cheerful. We should know that everything we have ever worn, starting with ego, intellect, these clothes, they are all costumes. We are playing a role, a role of a student, of a social worker, of a relative. We must feel free, feel cheerful. 

Maya is that which shows us what is not, just like magic is showing us what is not, that it is smoke and mirrors, the sleight of hand. So the one who is out of control, they are deceived, but the one who is directing themselves, they are using creation, utilizing this opportunity. Then they are not deceived. When we know the illusion, it is entertaining, but if we believe the illusion, that is delusion then. We get scared; we feel harmed. 

Final practical thought – When we practice giving regularly – resources, time, effort (tan, man, dhan) – then slowly and steadily, we come to realize what we are actually giving. This never belonged to us. Who is actually giving? There is no opportunity for doership. That regular giving leads to this realization. From Western thinkers, Maya is also known as materialism, when one is used by creation. So keep on giving.

Skanda 11:3:17 – Raja Nimi, though he is already enlightened, is asking questions on how to be established in Bhagavan Krshna or Joy. Why is he asking these questions? For Us. That is what enlightened beings do. They are united with all beings – past, present and future. They are the ones who engage in seva that lasts for yugas, not days or weeks, but lifetimes. 

Raja Nimi is asking Rshi Prabhuddha – Maya belongs to Bhagavan. It is hard to be free of Maya, especially for the one who is out of control or indisciplined. So how to cross over easily for the ones who are dull by intellect? So question four – What is taranti? How to be freed of Maya? 

The answer is given by Rshi Prabuddha, the one who has woken up, and can awaken others. The answer is given from Verses 18-33. Verses 18-20 are not a direct answer, but rather a continuation of why we get stuck in Maya. The direct answer is given in Verse 21.

Skanda 3:11:21 –  Therefore, being stuck in Maya, what should one do to cross over Maya? We should prostrate, surrender to our Guru, and in doing so, seek, yearn for Shreya, that which is uttamam. But who is one’s Guru? They are established in the Veda or are knowledgeable and can communicate this knowledge to us. They are also established in Brahman. They have dedicated themselves to being quiet, still and silent. Therefore, they are established in experience and knowledge, and they are the ones who can guide us. So what is taranti? The answer is Prapadyeta or Surrender. 

In summary – In Verses 18-20, Rishi Prabuddha shares with Raja Nimi how a typical person lives. A typical person lives trying to create joy or is an extrovert, and that is why they are stuck in Maya. Starting in Verse 21, Rshi Prabuddha goes on to share – Become the Guru, not in name and form, but in guna. This is facilitated by the feeling that the Guru is our Ishta Atma. Instead of feeling that the ego lives inside of us, we should feel that the Guru lives inside of us. If we felt that Pujya Swami Chinmayananda lived in our minds, we would think very differently. Wouldn’t we? We should also feel that our Guru is our Ishta Devata. We should feel our Guru is inside of us, and outside of us. That is how we become the Guru in terms of gunas or qualities. 

Other highlights – From the Guru, one is to learn Bhagavata Dharma. A Guru is one who is following and has followed through with Bhagavata Dharma, so they can guide us to do the same. If there is Bhakti, there is no Bandha. If there is devotion, then there cannot be delusion. That is the importance of the word Prapadyeta or Prapadyante which comes in Chapter four of the Bhagavad Gita. It means to be at the feet of our Guide. How? One hand on top of their feet and the other hand underneath their feet. The reason for this is – The hand on top is to prevent them from leaving and the hand underneath is for them to prevent us from leaving. This is similar to tying Bhagavan Krshna in our hearts with devotion.

A beautiful visualization of this – Imagine Bhagavan as a fisherperson. Bhagavan has this net that is Maya and all of us are fish. Bhagavan throws this net, and all these fish are being trapped other than the ones near Her feet. That is Prapadyeta. Factually, these fish are not caught. 

The first practice or sadhana one is to engage in is to change our sanga, which means to practice independence from sense objects and dependence on Sat as in satsanga. Instead of being indulgent, one should be more introspective.  Swami Akhandananda shares in Pujya Swami Tejomayananda’s commentary that one’s sadhana to not being stuck – 

• intellectually is to feel a oneness with humans, animals, plants, stones 
• mentally is to feel equality when we interact with others’ emotions, that we don’t like nor dislike a person
• physically is to feel independent when we interact with materials

We should change our sanga from investing in sense objects. 

Another highlight – The majority of these verses are about virtue development – to become kinder, more generous, and so on. Two unique virtues are – 

• Aniketatam – to not have a home. Niketa is a home. If we reflect on this, it is to feel that everywhere is our home. We feel comfortable in every context. That is only possible if we are not attached to a specific niketa or home. 
• Anindam Anyatra – to not criticize others. In this context, it has been specifically shared to not criticize others’ darshanas or religions, but this should be naturally broadened to not criticize others’ perspectives. We then become more accepting. 

Skanda 11:3:30 – How does one become free of Maya? By sharing with each other that which purifies – the glories and stories of  Bhagavan. And the phala will be – Together we will rejoice. Together we will feel content, and together we will be relieved of dukha or sorrow. In the beginning, we saw that the only way not to suffer is through Bhagavan’s katha. 

The essential point from all of these verses is – If we only identify as a Bhakta, if we are only holding onto Bhagavan, then what comes from Bhagavan will not touch us. If our only identification is of a Bhakta – no name, no gender, no social status, we are all just Bhaktas, then we are all inside of Bhagavan. What can happen to us? Nothing can happen to Bhagavan, so nothing can happen to us. What an awesome way to live!

Now a hint to the next question. Raja Nimi is enlightened and is very clever. Everytime an answer is given, he takes a portion of that answer to ask another question, then another question, then another question. Here’s the hint – The one who makes Narayana the highest purpose or priority, they will cross over easily. 

Discussion: When what or who we care about is harmed, how do we stay balanced?

If something or someone we care about is harmed, and we become imbalanced, then we cannot help them. Then we are just engaged in Tears for Fears, which means start crying when we are afraid, like children do. We can only help such a person if we ourselves are balanced. This is the most practical way to help someone.

RAW: Practice Aniketatam or homelessness. Depend less on our homes, invest less in comforts.