To Vaikuntha!

Class Notes | February 10, 2019

When one has the chintamani or the philosopher’s stone, one owns bhoomi and one’s focus is on possession. When one owns the kalpataru or the wish-fulfilling tree, one owns swarga and one’s focus is on position. When one has a Guru, then one owns Vaikuntha and one’s focus is on peace. The word Vaikuntha is made up of Vi and kunthita — where the intellect or maya becomes dull and ego is erased. This is only possible through the Guru-shishya parampara.

As we study Shrimad Bhagavata, we should try to feel that this book and the teachings are Bhagavan Krishna. He is that santa, that Guru-shishya parampara leading us to Vaikuntha. Throughout Bhagavata, there is a description of Bhagavottamas, the greatest devotees. Although not born that way, they evolve to become who they are, like Valmiki-ji. Bhagavottamas are devotees with difference, but without distinction. Outwardly, they know there is a difference between them and God but inwardly, they know they are one. Such devotees should be our role models. Outwardly, there will always be differences between us and others, but inwardly there should be no distinction.

Bhagavan means the One who has virtues. The more virtuous we become, the more we will learn to live with differences, but without distinction.

If Bhagavata is a life management course, as Guruji describes it, a qualification needed for this course is openness — openness to relate to the teachings and openness to change. Listening to the scriptures is the best ornament for our ear, not jewelry.

Readiness for Bhagavata cannot happen in one class. That is why it is important to first study the Bhagavata Mahatmya. 30 years after Bhagavan Krishna’s body died, Rishi Shukha shared insights of the Bhagavata with Raja Parikshita. 200 years later, Gokarna shared the Bhagavata with Dhundhukari. 30 years after that, the Sanatkumaras taught it to Rishi Narada. This goes to show that the utility of Shrimad Bhagavata is timeless, still alive and relevant.

Shaunaka Rishi, who is listening to Suta-ji sing praises of Bhagavata, feels he is exaggerating. So Suta-ji narrates the following story to prove how all kinds of people have been transformed by Bhagavata.

There once lived a deva called Atmadeva. His wife, Dhundhuli was tamasik and gossip-oriented. Atmadeva yearned for a child but his wife Dhundhuli did not. A sage gave him a fruit that if eaten by his wife, would bless them with a child. Dhundhuli colluded with her pregnant sister who agreed to give Dhundhuli her baby in exchange for money. Dhundhuli fed the fruit to a cow instead. The sister gave birth to a child who was named Dhundhukari. The cow gave birth to a child who was named Gokarna. Dhundhukari turned out to be even more tamasik than his mother. His evil actions drove Atmadeva to the jungle and caused Dhundhuli to commit suicide. Dhundhukari indulged in the company of 5 prostitutes who eventually killed him. Gokarna, who was on a yatra, returned to the village and was saddened by the news of his family. Dhundhukari who was now without form and was stuck, asked Gokarna for help. Gokarna performed various rituals to help him, but without success. Finally Surya Bhagavan told him to offer a Bhagavata saptah.

All the villagers gathered to listen to the katha. Nearby was a bamboo stick with 7 knots. The ghost Dhundhukari went into the bamboo stick to listen to the story. Gokarna started narrating the Bhagavata saptah. With each day, one knot burst. When the saptah was completed, the bamboo burst open fully and out came Dhundhukari, a celestial form, looking like Bhagavan Vishnu! Bhagavan’s attendants arrived in an aerial chariot to bring him to Vaikuntha.

Vedanta: There is such rich symbolism in the above story.

• Atmadeva is an icon of the jeeva, one who gets confused even when he knows there is more to life than it seems.
• Dhundhuli is an icon of tamasik intellect, she is not open and uses logic to justify her way of thinking.
• When the jeeva associates with Dhundhuli, it is trapped even more.
• Dhundhukari is an icon of vices.
• Gokarna is an icon of virtues. Someone who is being guided by the Vedas is virtuous.
• The 5 prostitutes represent the sense organs. The more you try to satisfy the sense organs (i.e. overindulgence, overeating, etc), the more they will try to kill you.

When Atmadeva went to the jungle, he was no longer distracted but focused on the 10th Canto of Shrimad Bhagavata which is on Bhagavan Krishna. That is why he achieved moksha. Just as Atmadeva had to first free himself before he could be freed, we too must learn to let go and only then we can hold on to the absolute priority.

As Shaunaka Rishi is listening to Suta-ji, he wonders why the villagers — who also listen to the katha — are not taken to Vaikuntha along with Dhundhukari? Reason being even though they listened to the katha, there was a lack of mananam. They did do not internalize all that they heard. Dhundhukari was immersed in the Bhagavata saptah and was not distracted. He was in agony and wanted to be free like a true mumukshu. That is why in the end he was enlightened.

The villagers realized their mistake and Gokarna narrated the katha for a second time. This time they listened without any worldly distractions and at the end of the saptah, they too were escorted to Vaikuntha in a vimana. The word vimana represents not just an aerial chariot, but mana also means ego. Vimana means — vigataha manaha iti vimanah- to be without ego. If we engage in shravanam and mananam of Bhagavata, naturally we are engaging in nidhidhyasana that will lead us to freedom. When one is enlightened and becomes one with Brahman, one’s body becomes a vimana of Brahman.

As the villagers were being escorted to Vaikuntha, at the end of the second Bhagavata saptah, Rishi Shukhadeva himself came there because he felt so in tune with the teachings of Bhagavan Krishna. Even Bhagavan Krishna Himself couldn’t resist and went to this gathering along with Prince Arjuna, Prahlada and Uddhava-ji. Bhagavan Krishna started dancing among all the bhaktas as He lives in the hearts of His bhaktas. Bhakti, Vidya and Vairagya also arrived. No longer sad or dying, they were singing and dancing. As we come to the end of Bhagavata Mahatmya, Bhakti, Vidya and Vairagya have been established through the Bhagavata saptah, as a precedent to the Bhagavata.

Whenever Bhagavata is being shared, there should be a procession and a pooja. This is not a mere book. It is Bhagavan Krishna Himself so we have to treat it such. The speaker who is giving us the teachings is Rishi Shukha. We have to feel that Bhagavan Krishna is coming to us through Rishi Shukha. During one Bhagavata saptah, 6 hours of Bhagavata is being taught. We need to approach this text with a degree of respect as it is no ordinary text. When one is engaged in a Bhagavata saptah, one is encouraged to be disciplined through fasting, and not be distracted in any way. When someone is unwell, as per tradition, we must narrate the katha of Bhagavata. Such is the greatness of Bhagavata.

Class discussion: How can you relate to Bhagavata more?

CF: To have openness to go from faith to trust with the help of a Guru.

Vivek-ji’s impression: We should not treat Bhagavata as a mere story. We should understand what Atmadeva and the others in the katha represent and then it will be more meaningful.