The greatest good - Bhakti for the higher

Class Notes | February 24, 2019

In the present yuga, life is short and everything is moving fast. Despite that, instead of moving towards sattva or that which is long term and deeper, we are moving faster towards rajas or that which is short term. Life is too short to try to be happy on a trial and error basis. We may die before we find that happiness.

During this period of Kali, when separation and selfishness are growing by the day, we need Shrimad Bhagavata. Another name for Shrimad Bhagavata is Jaya, which is the original name of Mahabharata. By studying jaya- external victory, we learn to be vijaya — internal victory. This is described as lokamangala. Those who study and follow Bhagavata are engaged in lokamangala or auspiciousness for all. Auspiciousness is like egolessness. When are we egoless, we can help others.

We are studying bhakti in the Puranas through Bhagavata, but first we need to be ready. Hence, we start with Bhagavata Mahatmya. In the Mahatmya, we are introduced to Shaunaka Rishi. An observant householder, he asks Rishi Narada for a solution to the separation and selfishness amongst people. Rishi Narada seeks the help of his brothers, the Sanatakumaras who teach him Bhagavata. Rishi Narada shares that knowledge with Bhakti and her two sons, Vidya and Vairagya. Through the Bhagavata saptah, we also see how someone as evil as Dhundhukari is enlightened because he listens to Bhagavata sincerely.

In Canto one, the focus is Adhikari- the ideal student. The first verse is very deep in meaning. One of its highlights is: nirastakuhakam, or no wrongdoing. As we are contemplating on the highest, we have to be vigilant to not engage in any wrongdoing. In the next shloka, what is highlighted is: shushrushubhistatkshanat — which means, just by listening, what we chanted in the first shloka will manifest.

Shloka 1 describes the subject matter of Bhagavata — Brahma, the infinite or the end. The means to Brahma is dharma which is the focus of Shloka 2. Even in the Veda, dharma and Brahma are the focus. Hence, Bhagavata is equivalent to the Veda. If Shlokas 1 and 2 are the end and the means, the remaining 17,998 shlokas are an explanation of the first 2 shlokas.

In Chapter 1, Shaunaka Rishi asks Ugrashravaji or Sutaji six questions:

1. What is the greatest good for all?
2. What is the purpose of avatara?
3. What is the performance of avatara?
4. What are the passings of avataras?
5. What is the play of Bhagavan Krishna?
6. What is dharma’s home?

The answer to question 1 is found in Chapter 2. The greatest good of all is bhakti, but bhakti here does not refer to ordinary bhakti; rather, bhakti that is ahaituki or without any expectation and apratihita or relentless. Our devotion should be renunciation of reciprocity, which means we should be conditionless in our love of others. The highest responsibility is bhakti of Adhokshaja — one who is beyond. That means shifting your love from depending on the world, to one who is higher than the world.

The rest of chapter 2 focuses on purusharthas. In our study, the 4 purusharthas in order are: dharma, artha, kama and moksha. We tend to engage in dharma for artha (wealth) and in artha for kama (desires). When we engage in kama without understanding that the purpose of kama is dharma, there will be no moksha. We should have kama for artha- a thirst for possession. Then artha should be used to facilitate and encourage dharma. We should earn possessions to practice dharma — to help others, and that dharma should be for moksha. Artha, kama and dharma relate to body, mind and intellect. Artha is for the body, kama is for the mind and dharma is for the intellect. Since intellect is the most powerful part of us, we should focus on dharma.

Jivasya tattva jijnasa nartho yas ceha karmabhih: Here, what is being shared is that the purpose of a jeeva or being alive is tattva-jijnasa or to know the truth. There is no purpose in karma or rituals if it is not leading you to know who you are. Only humans can experience the truth, not stones, animals or even demi-gods.

To begin bhakti, we should start with teertha or yatra. Going on a yatra does not mean merely visiting holy places. A yatra is when we are engaged in a mahatseva and satsang. When we are around people who have faith, our faith also grows. When we have faith, we will love listening to kathas. Thus, for bhakti — the greatness goodness — we need teertha, seva, shraddha and katha.

The answer to question 2 — What is the purpose of avatara? — is found in Chapter 3.

The purpose of the avataras is to come and help. 24 avataras are listed:

0. Bhagavan Narayana

1. Lord Brahma
2. Sanatakumaras
3. Varaha
4. Rishi Narada
5. Rishis Nara Narayana
6. Kapila Muni
7. Bhagavan Dattatreya
8. Yajna (Bhagavan Vishnu)
9. Rishabhadeva
10. Raja Prithu
11. Matsya Avatara
12. Katchapa or Kurma (tortoise)
13. Dhanvantari
14. Mohini
15. Narasimha
16. Vamadeva
17. Parashurama
18. Rishi Vyasa
19. Bhagavan Rama
20. Balarama
21. Bhagavan Krishna
22. Gautama Buddha
23. Kalki Bhagavan

All of the narrations in Bhagavata are related to these 24 avataras, starting with Bhagavan Narayana. Krishnastu Bhagavan svayam: Lord Krishna is Bhagavan Himself. One of Bhagavan Krishna’s most popular names is Vasudeva. Vasu comes from the base vasa which means to live. Deva means to shine or to light. Vasudeva means to live and to light which means sat and chit. However, here, we are more focused on Krishna which means ananda, hence we refer to him less as Vasudeva and more as Krishna. What is being shared here is the only Bhagavan is Brahman- Sat, Chit, Ananda. That is why Bhagavan Narayana is noted at the top of the above order of avataras, starting at 0. Bhagavan is also an incarnation of Brahman.

Bhagavan is always full. At no point does Bhagavan’s power fade. There are so many avataras because Bhagavan’s full power is not always needed and different amount of power is exerted depending on the need of the situation. Bhagavan Brahma (rajas), Bhagavan Vishnu (sattva) and Bhagavan Mahesh (tamas) regulate the gunas so they are guna avataras; the ever present Hanuman-ji is nitya avatara; Lord Narasimha is amsha avatara; Mother Draupadi’s clothes are an example of vastra avatara or sphurati avatara when Bhagavan comes and goes in a moment’s flash.

If Bhagavan’s full power is 16 kalas or units, humans can only manifest 5 kalas of those 16 kalas and they are: body, breath, mind, intellect and ego. An enlightened person can manifest 8 kalas. Their physical equipment cannot manifest all 16 of Bhagavan’s kalas. That is why Goswami-ji tells Bhagavan Rama chidanandamaya dehi tumhari — Your body is made up of chit (light) and ananda (joy). This shows us that our body (made up of earth) and Bhagavan’s body (chit) are totally different.

Some may believe only Bhagavan Krishna is an avatara. Others may believe in dasha or 10 avatars. In Bhagavata, 24 avataras are listed. In fact, there are infinite avataras. As we are part of this infinity, we too are avataras. Jeeva Brahma ekya. There is only oneness. The avataras are to captivate us to that oneness.

Class discussion: How to reorder the 4 arthas that are in disorder?

CF: Focus only on selfless action — dharma and all others will follow

Vivek-ji’s observation: Simplify. Four arthas should be simplified to two- dharma and moksha and two should be simplified to one — just moksha. We have an opportunity for moksha- that is the only artha.