Exploring Chapter 12 of Bhagavad Gita

Om, Om, Om, Sahanaavavatu, Sahanaubhunaktu, Sahaveeryam Karavavahai, Tejasvinavadhi Tamastumavidvishavahai. Om Shanti Shanti Shanti Sadashiva Samarambham Shankaracharya Madhyamam Asmadacharya Pariyantam Vande Guru Paramparam Ramo Rajamani Sada Vijayate Ramam Ramesham Bhaje Ramena Bihata Nisha Charachamu Ramayatas Mainamah Ramannasti Parayanam Parataram Ramasyadasosmyaham Ramechittalayasadabhavatume Bhoramama Mudhara Samastajanakalyane Niratam Karunamayam Namamichinmayam Devam Satgurum Brahmavitvaram We will be studying Bhagavad Gita chapter 12 from today. Every text has its own uniqueness. That uniqueness is called as Apoorvata. Something that you will not find, that flavor elsewhere. Recently I heard... Praman Mahatma ji, very nice point. Swamiji said, there are so many texts we study, but we don't celebrate Jayanti of any text, except Bhagavad Gita. We don't celebrate Ramayana Jayanti, Bhagavatam Jayanti, but Bhagavad Gita we celebrate, Bhagavad Gita Jayanti. Now what could be the reason? One reason is Jayanti is celebrated of Avatar. Avatar means whenever the Lord manifests in a form, that occasion is celebrated as Jayanti. So Ram Navami is a Jayanti of Bhagwan Ram. Krishnastami is the Jayanti of Bhagwan Krishna. Like that, Bhagavad Gita is an Avatar of the Lord. which has the power to destroy our samsara. Advaitam rita varshini, that is the shower of Advaitam. And ambat tvam anusandadhami bhagavadgita bhavadveshani. Through the shower of Advaitam, Bhagavadgita, like a mother, destroys the samsara of a jiva. This was our Vidushekar Bharti Swamiji on Gita Jayanti Day. He shared this point. That Bhagavad Gita Janti we celebrate because Bhagavad Gita is avatar of the Lord. Now there are some other uniqueness. There is some other uniqueness also of Bhagavad Gita. First thing is, it's very subtle, very straightforward. We enjoy chanting it. We don't get intimidated by any of these shlokas. And that is also one thing we have to appreciate. Pooja Gurudev, he introduced this chanting of Bhagavad Gita. In a way, it took the fear out of studying Bhagavad Gita. That is true for any text. Wherever we do parayanam, we do chanting, the meaning of that text can be easily understood. The student of Bhagavad Gita is unique. Student of Bhagavad Gita is Arjuna. Arjuna, the name means one who does arjanam. Arjanam means he gathers knowledge very well. That person is Arjuna. Not a casual seeker, a very committed seeker. So much so that he says, Bhagwan. I have seen life sufficiently and whatever things life has to offer, in those things, I don't see my solution. He says this samsara is burning me and I don't see my solace in getting this rajya, in getting this kingdom. Sometimes we have to look at Bhagavad Gita. independent of the Mahabharata context. He is not only asking about right and wrong, he is asking deeper questions of life, where a Mumukshu is coming to Satguru. Bhagwan Krishna being his teacher, he says, I have seen sufficient of life, my solution is not coming from this world. So that is one quality of Arjuna. Who does arjanam? Wants to gain knowledge. And second etymology of Arjuna is, one who has rizu sabhaav. One who is straightforward in his questions, straightforward in his personality. You see entire Bhagavad Gita, the questions of Arjuna are very very simple. He says, Bhagawan in 6th chapter he says, whatever you said, this Samya Yoga, it is okay. But I am unable to get Tiram Stitim, eternal abidance in this truth. He is not refuting Bhagawan. He doesn't say what you said is wrong. He says what you said is right. We have to seek that truth. We have to seek that self-abidance. But steadiness doesn't come in this self-abidance. Then Bhagawan Krishna answers this question. If you notice all his questions, they are very very straightforward. That's why Bhagwan gives him the title of Anagha. Not easy to get this title from. To get this title in the first place, but more importantly, getting it from Bhagwan. Anagha means, O sinless one. One whose mind has become so pure, that is fit to gain this knowledge. That is our Arjuna. One who does Arjanam of Jnanam. One who has rejuve-subhava and at the same time who has the ability to lift his mind above the immediate situation around him. That is third quality of Arjuna which is very very unique. We hear the word Udāsina. Udāsina means Utaasina. Slightly above this person has to be seated. above his immediate surrounding. The thing which is concerning him right now, having the ability to lift the mind above that situation. Now, we might not be perfected. If we are already perfected, then we don't need the teaching. But at least for the sake of teaching, he should be able to lift his mind up. That is why after third chapter, Arjuna's question, first of all, it shifts away from war in the first chapter itself. Little bit in the second chapter beginning, he asks about what is his role right now. But after third chapter, it shifts above dharma, adharma also. By the time he reaches 12th chapter, he is asking about saguna bhakt and nirguna bhakt. And where is he asking this? In the middle of battlefield. And it is not that somebody else will fight the war. He is the main player. What do they call it? MVP. Of the whole team, the war depends upon him. But that is his uniqueness. To lift the mind above his immediate situation. That is the student of Bhagavad Gita. who is very special. Thus Arjanam has reduced her bhava and can remain Udaseena. When the teaching comes, that teaching will give more strength to go back. But if our situations are so overpowering that it doesn't allow us to listen to the teaching also, then it is difficult to benefit from the teaching. That quality of Arjuna is his uniqueness. Second uniqueness is the teacher of Bhagavad Gita, who is none other than Bhagwan Krishna himself. Whenever we feel or we hear that God talks to a devotee, devotee talks to God, sometimes you might wonder where do we start now? I also want to talk to Bhagwan, but where should I start? How should I know what does Bhagwan like? It is said the words of Bhagavad Gita are precisely what he would have told us if he asked anything to Bhagwan. Arjuna was lucky that he could directly ask Bhagwan and he could hear what he said. But anytime we get any question, the most authentic place to seek answer is Bhagavad Gita. And it is not another Rishi Muni or somebody else who is giving this teaching. It is Sakshat Brahma, Paramatma himself, saying these words. Sometimes when you go to some art museum, they write the description down there. What is this art? Who did this? But if the artist himself is there, then the joy of looking at that art is more. Like that Bhagwan who is the source of all knowledge, he is giving this knowledge to Arjuna. So it is coming from Gau Muk, the original source from which this teaching has emerged. Third uniqueness is the text itself of Bhagavad Gita. Pooja Guruji once asked us, how will you define Bhagavad Gita? Some people said it is Smriti Grantha. Upanishad is Shruti. Bhagavad Gita is Smriti. Brahma Sutra is Nyaya. Then somebody gave few other answers. Mahabharata, Context and so on. Then finally Guruji said, Bhagavad Gita is Margadarshaka Grantha. Means it will show me what should be my path in my life. More than the philosophy part. Philosophy part is very sweetly packaged in Bhagavad Gita. Unless you see it, unless you push for it, it will not emerge. Bhagwan Shankaracharya's commentary on Bhagavad Gita is primarily for philosophy. He says right in the beginning, I won't focus on sadhana. That's why for all sadhana pointers, more elaboration you will find in other commentary. commentaries. Bhagwan Shankaracharya says the philosophy of Bhagavad Gita is sometimes misunderstood. People think it's talking about dualism, it's talking about Sankhya, it's talking about something else, talking about karma. To establish that Advaitam is the philosophy of Bhagavad Gita, he says I'm writing this commentary. But the uniqueness of Bhagavad Gita is it will give us margadarshan. Show us the path whenever we want to do something. Mind wants to do something. If you have studied Bhagavad Gita, this thought will come. This is what you have to do. This is what you should not do. And the last uniqueness is the place in which Bhagavad Gita was given. Not any ashram. Not morning time. Birds are chirping. behind there are snow-capped mountains. It is in the middle of a battlefield. This point you have to constantly remember that if our inner mindset is right, even the most difficult situation can become our puja room. Pujya Gurudev writes this statement in 18th chapter of Bhagavad Gita. He says, if we have the right vision, even the most difficult situation wherever it is, in family, at work, that particular situation will become our altar of worship. This is shown by the location of the teaching. If this teaching can be practiced by Arjuna in the battlefield, this teaching can be practiced anywhere. Now 12th chapter is very important chapter in the whole Bhagavad Gita. Because it is culminating the teaching of Bhakti. First six chapters are talking about nature of the self. Tvam pada vichara. 7th through 12th chapter, Bhagawan says I have spoken sufficient about you. Now I will talk about myself. So Bhakti Yoga begins from 7th to 12th chapter. The culmination of this teaching is in this 12th chapter. And one trivia for 12th chapter is, after Arjuna asks the question, Bhagawan answers for 73 verses. All the way until 14th chapter, 22nd verse. It's only Bhagawan Krishna talking. When the question that he has asked is so important, Bhagawan feels we need to have thorough elaboration. Sometimes you will find a question in 13th chapter, but if you exclude that, in many places there is no question by Arjuna. Some Mahatmas say they have been added later, so that we put it in context. But 73 verses is an answer to one question of Arjuna. Longest that Bhagawan Krishna has spoken is after this. 12th chapter. And we should remember, Bhagwan Krishna while he was teaching, he didn't make this division of chapters. Or before Arjuna said, he said, Arjuna vaache, Shri Bhagwan vaache. That was added by Bhagwan Ved Vyashya. Bhagwan Ved Vyashya, through his Divya Chakshu, he saw what Bhagwan Krishna is teaching. And in meter, he composed his teaching. So that we can benefit from Bhagwan Krishna's teaching. Just like we chant 15th chapter before eating, many places 12th chapter is chanted. In particular, the Bhakta Lakshanas. Advaishta Sarva Bhutana. Bhagwan Krishna is going to say at the end, even if we don't have these qualities, if with Shraddha we want to bring these qualities, for that, whatever we are doing, chanting, going to temple, doing seva, such devotee is dearest to me. He might not know how to explain those qualities. He might not see those qualities in himself. But his faith is, if Bhagawan has said it, I have to bring it. So that chanting of these qualities, it is said, inspires the sadhaka to remain steadfast. Let us see the question by Arjuna. Once you see the question, then you have to come back to the previous verse. Because he is going to continue. He is going to refer back to 11th chapter. But first let us see what is his question. Those who can keep your video on, I would encourage you to do that. I have the screen in front of me. So I see that all of you are seated in the class. Okay, good. Arjuna Vachayam evam satatayuptaye bhattasthvam pariyupasate yechapyaksharamavyaktam teshamkeyogavittamah arjunavachah Arjuna is asking Bhagawan, Bhagawan, in this way, those who are constantly meditating upon you, Now whenever you say this statement, what does it imply? Something has been said before. Arjuna has understood it and is asking Bhagwan, in this way who meditate, means whatever you said in last verse of 11th chapter. He says, I understood whatever you elaborated, your nature. And you said, those who meditate upon me, they come to me. So Arjuna is asking, those who are meditating you in Saguna form, with attributes. ye evam satatayuktaha tvam pariyupasate ye bhaktaha, those devotees of yours, who are worshipping you with form. Now that tvam can refer to Bhagwan as Eka Rupa, means the one with a flute, one with curly hair, one with bow and arrow, different different avatara. Ishta Devata, worship. Or it can also refer to Bhagawan as Vishwaroopa. Because just now he has heard Vishwaroopa Darshan. 11th chapter he just heard about Bhagawan's Vishwaroopa. He is asking those who worship you as Vishwaroopa, between them and those who are worshipping you as Avyakta. Yeja api aksharam avyaktam. Akshara avyakta means attribute-less. Pure Advaita Vedanta. Shuddha Advaita Vedanta. That pure consciousness without any conditionings. Between them, tesham ke yoga vittamaha. Who has understood you better. Viddhatu means to know. Vittamaha means supremmost knower. He is not asking who is better of the two. He is asking who has understood you well. Is your Saguna Bhakti right in understanding you? Or your Nirguna Bhakti correct in understanding your form? Between these two, who has understood you better? If you want an example, He is asking as though, Saguna Bhakta is somebody like Surdas Ji. He worshipped the Lord with form. Without physical eyes, he got darshan of the Lord. All his songs in Surasagar, they are so beautiful. It is said he would stand in front of the Lord every day and tell which vastram Bhagawan is wearing. Now people got some doubt. They said, is he really, he can't see or he's just making it up? So one day what they do is, they don't put any Vastram on the Lord. And say, now you tell, what is it? Then he composes a bhajan. He says, Lord, without his any Vastram, he is looking so beautiful that I cannot describe. He is like that Kamadeva who has taken a physical form. And all this was without his physical eyes, Charmachakshu. He said he had Vallabhachariji's blessings. Just a touch gave him this Darshan. You know there is a beautiful movie also on Surdas ji and this song is very nice. So between Surdas ji on one side and you have Gaudapada Ashariji on the other side. It says other than Turiya Brahma, it says there is no Jagat, there is no Upadi. Upadi means conditioning. Other than Turiya, there is nothing which exists. He is meditating upon the same truth without conditionings. So between Surdashi and Gaudapadacharyaji, who has understood you better? That is the question of Arjuna. He says, you tell me. so that I can also align my thinking. And this question is very natural. Until six chapters, Bhagavan spoke about that truth which is devoid of conditionings. From seven chapters onwards, he spoke about that truth with conditioning. Saguna, seven chapters onwards. So between these two, he's asking, who has understood you better? One who understands you without form, I mean, without attributes, or the one who worships you and understands you with attributes. Between these two, who has understood you better? Question is clear, right? No? Okay. We'll come back. This verse is not done yet. Now we have to see the word evam. Arjuna said evam, right? Evam means what? In this way, whatever you spoke right now. Who is a saguna bhakti? So Bhagwan in 11th... Chapter 55th verse, he gives the summary of Saguna Bhakti. You see the gravity of this verse we can appreciate by looking at one line that Shankaracharya ji writes to introduce this verse. 11th chapter, 55th verse, Shankaracharya ji says, He says Bhagavad Gita has 700 verses. The essence of 700 verse is in this verse. Essence of 700 verse is in 55th verse of 11th chapter. And he says if we are able to live our life per this verse, it will take us to the supreme most goal. This is how Shankaracharya introduces this verse. Now let us see what... Once Pooja Gurudev, he was ready to get into a car. And somebody comes to him, one youngster, and tells him, asks him, Please teach me Vedanta. And his answer was, Two words, attach and detach, in that whole of Vedanta is summarized. This particular verse is an elaboration on what Gurudev said, attach and detach. Bhagwan Krishna is telling us, three things we have to attach, two things we have to detach. Mat karmakrut, mat paramah, mat bhaktah. Three things we have to come closer to. Sangha varjitah nirvairah. Attachment and enmity, we have to give up. Means come closer to Bhagwan by practicing these three things. Go away from the world. Stay away from the world by practicing the other two things. Sangha varjitah and nirvairah. Now each word we will see. First one is Matkarmakrita. Who is a Saguna Bhakta? Who is a devotee of the Lord? Bhagwan says first thing we have to ask ourselves is whatever work we are doing, for whose sake we are doing it. The insignia of a devotee is whatever he does, the altar is Bhagwan. Matkarmakrita means he does his actions for the Lord. Every action might not be formal worship. Means he will not sit 24 hours doing Archana of the Lord. But whatever work he is doing becomes his Archana. This was one of the first sadhanas that Shankaracharya gave us in Sadhana Panchakam. apachiti means pujanam. Whatever actions we are doing, through that, connect with the Lord, offer it to the Lord, and make that action as flower of worship. That's why they say, whatever flower we offer to the Lord, should be fragrant flower. Nirgandha Eva Kemsuka There is one flower which is Kim Shukha flower. It doesn't have any fragrance, but it looks very nice. It is said for worship, it could be a simple flower, but it has to be a fragrant flower. The symbolic meaning there is, whatever we offer to the Lord, the action should be done in such a way, they are fit and worthy to be offered. One cannot say, I will steal something and then offer that stolen thing to the Lord. It has to be our own hardened thing and that has to be offered to Bhagawan. See our Shiv Mahimna Stotram, the background story is what? There was a Gandharva, Pushpadanta, who used to steal flowers from a king's garden. And those stolen flowers he would offer to Bhagawan. And because he was a Gandharva, he had the ability to disappear. So that king one day with all his soldiers, he tries to catch him but cannot catch him, spreads the Nirmalya. Nirmalya means whatever is offered to the Lord, that particular thing is not called flower anymore. Just like Naivedyam is not called food, it becomes Prasad. Like that anything offered to the Lord becomes Nirmalya. So that nirmalya, which removes the mala of our mind, that nirmalya he puts on the floor. So when Pushpadant Acharya, he steps on it, he loses his power to be invisible. Then he chants Shivamahimna Stotram, composes Shivamahimna Stotram out of devotion to the Lord and gets back his power. But the main thing that is, Bhagwan doesn't like something which is not done correctly. He says, if you want to offer to me, I am not looking for only gold and silver. Whatever things we have done in a dharmic way, out of that thing, he says, first offer yourself and offer the whole thing. Initially, we will say, offer little bit of it. But a stage comes when he says, Bhagawan, I don't want anything. Whatever is there is yours. That's where this line comes, this Swami Akhandanandaji would say, Vishwa ki samagri se, Vishveshwar ki pooja. What is Karma Yoga? What is working for the Lord? He said, this body also doesn't belong to me. I have no control actually speaking on this body and all other resources I'm using for my work, for my duty, it has been given by the Lord. belongs from Vishwa only. Through that Vishwa, the samagri, the ingredients I am taking from Vishwa, I am worshipping Vishveshwara. That is his bhavana. He says, for whom are you working? He says, I am working for Bhagawan. The epitome of this, we see in Sundarkand, we see in Hanumanji, where there is no doubt about his identity. You know, his identity is as though erased. In spite of doing all the work, in spite of working hard, in spite of being so diligent, what is erased is his identity. Then how are things running? He says, Sankalpa is of my Bhagwan. The power belongs to the Lord. Credit belongs to the Lord. I am his instrument to accomplish it. Another example given is, when you want to worship Gangaji, you don't bring water from other river and worship Gangaji. You take Gangaji's water and worship Gangaji. Like that this Vishwa which is there, that belongs to the Lord, through that world, through that Vishwa, he is worshipping Bhagawan. So that is the meaning of Matkarmakrut, the one who is working. for the Lord. First quality. Second is Mat Paramaha. You know, somebody can be working for another person, but not necessary. He considers that person as supreme. Mat Paramaha means there is nobody greater than God in his life. He doesn't put any person, any individual, any object greater than Bhagawan, doesn't consider them as greater than Bhagawan. Bhagawan Shankaracharya gives an example. There might be a soldier working for a king, but not necessary. He considers that king as Paramahara. His mind might be somewhere else. So unlike that person, This devotee of the Lord not only works for the Lord, but considers him as supreme. That is why it is said, whenever we praise something, right? See, transactionally we might praise. But in our own eyes, we should not or we should be very clear in this understanding that other than Bhagawan, there is nothing worth praising excessively. Again, a transactional praise is different. If a child sings, you praise. But the main thing is, in our own eyes, the one who is really worth of praise is the Lord alone. You know, there are so many saints. 12th chapter, we have to always study with life of saints. Then only these values become alive. We have heard so many of Annamayacharya Ji's Kritis compositions. It is said the king who was there he wanted annamayachari ji to come to his kingdom come to his court and compose similar suti for the for him just like he composed for bhagwan he said compose few of this for for me and in those days kings like this you know they had bards every morning when they would wake up they would sing their suti i wonder what kind of joy it was they only have appointed And those people have to sing their stuti. So he wanted Annamaya Chariji to compose something so that his bards could sing. He said, my tongue has been committed to the Lord. Other than him, I will not praise anybody. And for this, he was imprisoned. And in that prison, he composed many compositions on the Lord. You know, another thing I'll share. Whenever you read this life of saints, there are so many miracles which are written there. And that is where our Shraddha will get strengthened. We are not going to get by logically analyzing. We are not going to get much by logically analyzing. Was it right or was it wrong? Did it really happen or something else happened? He said their bhakti was so great. that nothing was impossible for them. Even if you read the life of Namdevji Maharaj, every other page you will find so many miracles. Narsimha Mehta Ji, his life also. Once a group of people come and say, we are collecting donation, can you give some credit for this project? He takes Bhagawan's name, writes one name and says in this name i give 300 rupees or whatever that currency was and he doesn't even know who that person is and it is that bhagwan takes the avatar of that person and gives people this money whatever he had written and there is a bhajan also is composed that bhagwan save my words on this person's name you know whenever i read this I feel I should know a little bit of all languages. Gujarati, little bit. Tamil, little bit. So that we can understand what their work is. Otherwise, you have to depend so heavily on translations. Many things are lost in that. But the main point is, In his own eyes, Bhagawan is the supreme. If he wants anything, he will go to him. Nobody else he considers as greater than God. You know, there was one king who was very pious. And in his kingdom, there was a Mahatmaji who was living. Very accomplished Mahatmaji. Great tapasvi. Several people used to come to him. Now one day in that Mahatmaji's kutir, they wanted to build something. Some shrine or something they had to build. So all these people gathered. of that particular place, and they were wondering whom should we contact? Should we reach out to that king? Should we reach out to these people? All other people are there. They started making a list. But this Mahatmaji was quietly sitting. He said, Why don't you speak? Why are you not saying anything? He said, I am just smiling at you. You made everybody's list, but you do not include his name. Because all others come here to seek solace. And we give them solace on the strength of Bhagawan. If you want anything, ask first from Him. Then you go to everybody else. The main point here is Mat Paramah. In whatever we want, whom do we think is the final authority? Who will give us? In Bhakta's eyes, it is the Lord, Matparaman. Now, you know, somebody can work for somebody, might consider him as supreme also, but not necessary that he loves him. Love is something which is very unique, very special. Bhagawan says the third quality a devotee has is, he not only considers Bhagawan as supreme, not only works for the Lord, but he also loves Bhagawan. Bhagwan Shankaracharya Ji says, sarvatmana sarvotsahena bhajate means with lot of enthusiasm, he does his sadhana, he worships the Lord. Utsah is there in his heart. Means he doesn't have to struggle to do chanting, doesn't have to struggle to do pujanam, doesn't have to struggle to remember the Lord. That is the insignia of Rasa. Wherever taste has come, there it is very effortless. We can go and immerse. Okay, three things Bhagawan says we have to do. Mat Karma Krita, work for me. Consider me as supreme. Mat Paramah and love me. Mat Bhaktah. Now this is as far as relationship with God is concerned. Now what should I do when it comes to world? First advice is Sangha Varjitah. Arjuna, there are several things in this world. Just make sure that we don't get excessively attached to anything. Sangha varjitah being ready to withdraw from anything at any point. Gurudev calls it as healthy introvertedness. It is not getting some distaste or spoiling our transaction. But living in such a way that we don't give excessive importance to anything and develop attachment there. Sangha varjita hai. You know, Prahladji, after his whole thing, whatever happened to him, when Narasimha Bhagawan came, he said, ask if you want to ask something. The only thing Prahladji asked was, Bhagawan, may no desire sprout in my heart. After lot of time I have come here, long journey I have come here, you bless me in such a way that this atrupti, atrupti means discontentment, that ground is where all desires sprout. He says, give me that contentment by which I don't have all these kind of desires. Because of that desire, Sanga comes. Because of that, Samsara comes. Sanga varjitah. And the last one is Nirvairah. Sarvabhuteshu. Bhagwan adds that adjective. Not with few people. Nirvairah means not having any enmity. Not with one or two people. This is with everybody. Because Bhakti and Vairah cannot go together. devotion and animity cannot go together. He says, on one hand, I'm trying to see Bhagawan as all beings. And on another hand, I'm having animity towards a person. Because of my Raga Dvesha, he says, these two things cannot go together. You know, in one place, Bhagwan Shankaracharya translates kshama, forgiveness, as aparityaga lakshana. Tyaga means to let go. Aparityaga means to not let go. This is what is forgiveness in spite of whatever experience comes our way. To not let go of that other individual is called as kshama, mentally. In our own heart, doors are always open for everybody. If somebody is able to do that, he says that is his quality of Nirvairaha. Somebody like Yudhishthira, that's why he gets the name Ajatashatru. Although Shatru Duryodhana was right next to him, in his own heart, he was Nirvairaha. Nirvairaha sarva bhuteshu. Next line is very beautiful. Yaha samam eti pandava. One who does this, that person comes to me. Now what does this mean, that person comes to me? It is said, whatever qualities are there in the Lord, same qualities start reflecting in this person. That is Upasana Siddhanta. Now this sadhaka doesn't feel proud of it. Now I am getting some qualities. Not in that way. But Upasana is whatever we meditate upon. Those qualities come to us. So because of his bhakti, he has practiced all these five things. What are the five? Mat Karma Kruta, working for the Lord. Mat Paramaha, considering Lord as Supreme. madbhakta hai, loving the Lord. sangavarjita hai, not getting attached to any person, any object. nirvairaha sarvabhutesh, not having animated towards anybody in life. This is one who does these five things, gets qualities of Bhagawan. Means Bhagawan gives joy wherever he goes. This devotee also gives joy wherever he goes. That is the quality of this devotee. Another meaning of Yassa Mameti Pandava is one level deeper than that. Yassa Mameti Pandava means, He starts seeing the world as Lord sees it. He starts seeing the world as Bhagawan is seeing it. I mean, there are so many things happening, so many things we might think should happen in certain way. Now our question should be, Bhagawan is also seeing it, right? If we say He is not seeing it, then we are trying to limit His Sarva Jnatva. If we think He is quiet on something, we are limiting His Sarva Shakti Matva. The one who is all-powerful, all-knowing, he is not restrained by anything. The way Bhagawan is seeing the world, this devotee starts seeing the world. Means his acceptance in life grows a lot. By practicing all these five things, he says his acceptance grows. These are the qualities of a Saguna Bhakti. These are the qualities of a Saguna Bhakta, one who practices all five. And Arjuna is asking, in this way, one who has not only heard, but he has lived his life in this way. One who has attained you. Now look at the beauty of the word Satata. Even if it can be greatest Saguna Bhakta, he cannot have... smruti of the Lord all the time. If you say satatam refers to recollection, we cannot continuously keep repeating all the time. So what does that word satata mean? Satata here means his conviction is in the Lord. Even if he does something else, all the previous things considering Bhagawan as supreme, loving Bhagawan, doing things for Bhagawan, those things are not lost. It is just like saying, let us say there is mother and child. Mother loves the child, right? Does things for the child. And child in mother's eyes, apple of the eyes, supreme. Now that doesn't mean mother will not do anything else. If she is going to work, doing something, her love for the child is not diminished. It doesn't get affected in any way. That work doesn't interfere in that love. Because it is so deep-rooted, it cannot be shaken off by any action. Like that, his love for Bhagawan is so deep-rooted, no matter what he does, that love is always there. That is the meaning of the word Satata Yukta. Otherwise, we cannot understand this word as far as recollection is concerned. You can do Nama Japa for some time, but 24 hours if you have to do Nama Japa. You see, you have to shift mind away from something. Means if you have to do something else, you will have to shift mind away from Nama Japa. Swami Akhandanandaji, he says, There are only two ways by which you can do Satata Yukta. Now independent of this verse, don't connect back to this verse. It says either understand Bhagawan as all Drishya or understand Him as Drashta. Either understand Bhagawan as all Drishya means whatever I am seeing, whatever I am hearing, whatever I am touching. Don't say it is elements. It is my Bhagwan Krishna. You are the air, you are the wind, you are the water, you are the fire. Who says this? Ignorant people say this. For a devotee, this is all Shiva. Element, looking at it as element, is not devotion. This is looking upon elements as God. That is Bhakti. So either understand Bhagawan as Vishwaroopa or understanding Bhagawan as Drashta. Means whatever thoughts are emerging, they are emerging from the same Lord. It might be thought about work. It might be thought about any other worldly thing. But what is illumining it, that is the same Lord. Manathe shloka, Samartha Ramdachi, he says, early in the morning, start your day by taking Bhagwan's name. Prabhate, early morning. Rama chinti itazava, thinking about the Lord, you should continue. But next line is beautiful. Ude vaikari, vaikari means a manifest speech. Whatever we might be speaking, it might be worldly speech also. But Rama Adi Vada, understanding that the origin of this worldly speech is the same Lord, not something else. That's why we have Para, Pashyanti, Madhyama, Vaikhari. Vaikhari Vani is the manifest speech. Before that is Madhyama Vani, the thought of speaking. Before that is Pashyanti, desire to speak. And before that is unmanifest. Paravani, which is Bhagavad Swaroop. He says, unless we connect everything that we are doing with the same Lord within, Satata Yukta will not happen. Either we will make distinction between secular life and spiritual life. He says, 9 to 5 I am worldly, early morning I am spiritual. The whole point of spiritual study is to understand... Everything is Bhagwan. Pariyupasate means, worships you in several ways. Who is this Bhakta? Saguna Bhakta. Paritaha Upasate. We saw in Ramcharitmanas, there are four trees. Under one tree, he does Dhyanam. Under second tree, he does Japa. Third tree he does. Manasa puja of the Lord. And fourth tree, fourth tree he does, Katha, Ramakatha of the Lord. Means our sadhana has to become joyful. We should have sufficient variety, you know, where we can keep our mind positively occupied. Just like if a guest comes home, we take care of them, right? Sevate means taking care. Now, do we take care just by one thing alone? Do we just tell them, do you want water and leave them there? No, Paritaha Sevate. We ask them, are you comfortable? Do you want to rest? Do you want to have food? Whatever they like, we want to make sure they get it. In several ways, we are taking care. That is called as Paritaha Sevate. Like that, his connection with the Lord. is pariyupasate. In different ways he has connected with Bhagwan. His mind is soaked in the Lord. And the second category is yecha api aksharam avyaktam. Aksharam means that which is changeless. Naksharati, which doesn't modify or change. And second is, it is avyaktam. avyaktam. It is unmanifest, never becomes an object of sense organs. Now you see the beauty of this word avyaktam. If there is something which is avyaktah, if there is something which is avyaktah, the only way to indicate it is through negation. The only way to indicate avyaktavastu. is by Nisheda. Because if you want to indicate it through any other means, you need some attribute. If you want to say this thing is like this, it's okay. This thing means what? Some attribute should be there holding on to which you can describe it. But Avyakta means it doesn't have any attributes. But does it mean it is not there? He says, no. It is not there as any other object. It is me, myself. The only way to point out avyaktavastu is as aparoksha and through negation. Think about it. Avyaktavastu, if you want to point it out as paroksha, what will you have to bring? Desha. You will have to bring space. He said it is not here, it is somewhere. Whatever is there in space should have some form. Otherwise, how will you distinguish space and that object? Rupa has to come. If Rupa comes, some attribute has come. That is why Kenopanishad Rishi said, Na Vidmaha Na Vijanimaha. other than teaching it through negation, other than teaching it as Aparoksha, our own true self. There is no other way we know of teaching this. Because that is the nature of this thing. If it is Avyakta, it has to be indicated as Aparoksha. And the only way to indicate it is through negation. The moment you bring any indicator, it will bring some kind of attribute. Some guna will come there. Those who have understood you as this nirguna. Who has understood you better. This we will continue in the next session. Next session, Bhagawan is going to answer Arjuna's question. And wherever possible, we'll try to refer back to life of saint. We have done this chapter before in Labor Day camp, long time back, 2020. You all remember or no? But those camps what happens is we get only six sessions. So we are constrained on how much you want to go in every verse. So here we are in no hurry to complete the chapter. So we can explore more, revel more in what different Mahatmas have thought about. One thing about Bhagavad Gita is You never know how deep every word is. It looks very simple, but you need that kind of Tapasya of Mahatmas to open it for us. Our job is very easy. Just hear what they have said, read what they have said, and try to apply it. Om Purnamadah Purnamidam Purnat Purnamudachyate Purnasya Purnamadayap Purnamevavashishyate Om Shanti Shanti Shanti Hari Om Sri Gurupyo Namah Hari Om

Recently I heard... Praman Mahatma ji, very nice point. Swamiji said, there are so many texts we study, but we don't celebrate Jayanti of any text, except Bhagavad Gita. We don't celebrate Ramayana Jayanti, Bhagavatam Jayanti, but Bhagavad Gita we celebrate, Bhagavad Gita Jayanti.

Now what could be the reason? One reason is Jayanti is celebrated of Avatar. Avatar means whenever the Lord manifests in a form, that occasion is celebrated as Jayanti. So Ram Navami is a Jayanti of Bhagwan Ram.

Krishnastami is the Jayanti of Bhagwan Krishna. Like that, Bhagavad Gita is an Avatar of the Lord. which has the power to destroy our samsara.

Advaitam rita varshini, that is the shower of Advaitam. And ambat tvam anusandadhami bhagavadgita bhavadveshani. Through the shower of Advaitam, Bhagavadgita, like a mother, destroys the samsara of a jiva.

This was our Vidushekar Bharti Swamiji on Gita Jayanti Day. He shared this point. That Bhagavad Gita Janti we celebrate because Bhagavad Gita is avatar of the Lord. Now there are some other uniqueness.

There is some other uniqueness also of Bhagavad Gita. First thing is, it's very subtle, very straightforward. We enjoy chanting it.

We don't get intimidated by any of these shlokas. And that is also one thing we have to appreciate. Pooja Gurudev, he introduced this chanting of Bhagavad Gita.

In a way, it took the fear out of studying Bhagavad Gita. That is true for any text. Wherever we do parayanam, we do chanting, the meaning of that text can be easily understood. The student of Bhagavad Gita is unique. Student of Bhagavad Gita is Arjuna.

Arjuna, the name means one who does arjanam. Arjanam means he gathers knowledge very well. That person is Arjuna.

Not a casual seeker, a very committed seeker. So much so that he says, Bhagwan. I have seen life sufficiently and whatever things life has to offer, in those things, I don't see my solution.

He says this samsara is burning me and I don't see my solace in getting this rajya, in getting this kingdom. Sometimes we have to look at Bhagavad Gita. independent of the Mahabharata context. He is not only asking about right and wrong, he is asking deeper questions of life, where a Mumukshu is coming to Satguru. Bhagwan Krishna being his teacher, he says, I have seen sufficient of life, my solution is not coming from this world.

So that is one quality of Arjuna. Who does arjanam? Wants to gain knowledge. And second etymology of Arjuna is, one who has rizu sabhaav. One who is straightforward in his questions, straightforward in his personality.

You see entire Bhagavad Gita, the questions of Arjuna are very very simple. He says, Bhagawan in 6th chapter he says, whatever you said, this Samya Yoga, it is okay. But I am unable to get Tiram Stitim, eternal abidance in this truth. He is not refuting Bhagawan. He doesn't say what you said is wrong.

He says what you said is right. We have to seek that truth. We have to seek that self-abidance. But steadiness doesn't come in this self-abidance. Then Bhagawan Krishna answers this question.

If you notice all his questions, they are very very straightforward. That's why Bhagwan gives him the title of Anagha. Not easy to get this title from.

To get this title in the first place, but more importantly, getting it from Bhagwan. Anagha means, O sinless one. One whose mind has become so pure, that is fit to gain this knowledge.

That is our Arjuna. One who does Arjanam of Jnanam. One who has rejuve-subhava and at the same time who has the ability to lift his mind above the immediate situation around him. That is third quality of Arjuna which is very very unique.

We hear the word Udāsina. Udāsina means Utaasina. Slightly above this person has to be seated. above his immediate surrounding.

The thing which is concerning him right now, having the ability to lift the mind above that situation. Now, we might not be perfected. If we are already perfected, then we don't need the teaching.

But at least for the sake of teaching, he should be able to lift his mind up. That is why after third chapter, Arjuna's question, first of all, it shifts away from war in the first chapter itself. Little bit in the second chapter beginning, he asks about what is his role right now. But after third chapter, it shifts above dharma, adharma also. By the time he reaches 12th chapter, he is asking about saguna bhakt and nirguna bhakt.

And where is he asking this? In the middle of battlefield. And it is not that somebody else will fight the war. He is the main player.

What do they call it? MVP. Of the whole team, the war depends upon him.

But that is his uniqueness. To lift the mind above his immediate situation. That is the student of Bhagavad Gita.

who is very special. Thus Arjanam has reduced her bhava and can remain Udaseena. When the teaching comes, that teaching will give more strength to go back.

But if our situations are so overpowering that it doesn't allow us to listen to the teaching also, then it is difficult to benefit from the teaching. That quality of Arjuna is his uniqueness. Second uniqueness is the teacher of Bhagavad Gita, who is none other than Bhagwan Krishna himself.

Whenever we feel or we hear that God talks to a devotee, devotee talks to God, sometimes you might wonder where do we start now? I also want to talk to Bhagwan, but where should I start? How should I know what does Bhagwan like?

It is said the words of Bhagavad Gita are precisely what he would have told us if he asked anything to Bhagwan. Arjuna was lucky that he could directly ask Bhagwan and he could hear what he said. But anytime we get any question, the most authentic place to seek answer is Bhagavad Gita. And it is not another Rishi Muni or somebody else who is giving this teaching. It is Sakshat Brahma, Paramatma himself, saying these words.

Sometimes when you go to some art museum, they write the description down there. What is this art? Who did this? But if the artist himself is there, then the joy of looking at that art is more.

Like that Bhagwan who is the source of all knowledge, he is giving this knowledge to Arjuna. So it is coming from Gau Muk, the original source from which this teaching has emerged. Third uniqueness is the text itself of Bhagavad Gita.

Pooja Guruji once asked us, how will you define Bhagavad Gita? Some people said it is Smriti Grantha. Upanishad is Shruti.

Bhagavad Gita is Smriti. Brahma Sutra is Nyaya. Then somebody gave few other answers. Mahabharata, Context and so on. Then finally Guruji said, Bhagavad Gita is Margadarshaka Grantha.

Means it will show me what should be my path in my life. More than the philosophy part. Philosophy part is very sweetly packaged in Bhagavad Gita.

Unless you see it, unless you push for it, it will not emerge. Bhagwan Shankaracharya's commentary on Bhagavad Gita is primarily for philosophy. He says right in the beginning, I won't focus on sadhana. That's why for all sadhana pointers, more elaboration you will find in other commentary. commentaries.

Bhagwan Shankaracharya says the philosophy of Bhagavad Gita is sometimes misunderstood. People think it's talking about dualism, it's talking about Sankhya, it's talking about something else, talking about karma. To establish that Advaitam is the philosophy of Bhagavad Gita, he says I'm writing this commentary. But the uniqueness of Bhagavad Gita is it will give us margadarshan.

Show us the path whenever we want to do something. Mind wants to do something. If you have studied Bhagavad Gita, this thought will come. This is what you have to do.

This is what you should not do. And the last uniqueness is the place in which Bhagavad Gita was given. Not any ashram.

Not morning time. Birds are chirping. behind there are snow-capped mountains. It is in the middle of a battlefield. This point you have to constantly remember that if our inner mindset is right, even the most difficult situation can become our puja room.

Pujya Gurudev writes this statement in 18th chapter of Bhagavad Gita. He says, if we have the right vision, even the most difficult situation wherever it is, in family, at work, that particular situation will become our altar of worship. This is shown by the location of the teaching. If this teaching can be practiced by Arjuna in the battlefield, this teaching can be practiced anywhere. Now 12th chapter is very important chapter in the whole Bhagavad Gita.

Because it is culminating the teaching of Bhakti. First six chapters are talking about nature of the self. Tvam pada vichara. 7th through 12th chapter, Bhagawan says I have spoken sufficient about you.

Now I will talk about myself. So Bhakti Yoga begins from 7th to 12th chapter. The culmination of this teaching is in this 12th chapter.

And one trivia for 12th chapter is, after Arjuna asks the question, Bhagawan answers for 73 verses. All the way until 14th chapter, 22nd verse. It's only Bhagawan Krishna talking. When the question that he has asked is so important, Bhagawan feels we need to have thorough elaboration.

Sometimes you will find a question in 13th chapter, but if you exclude that, in many places there is no question by Arjuna. Some Mahatmas say they have been added later, so that we put it in context. But 73 verses is an answer to one question of Arjuna. Longest that Bhagawan Krishna has spoken is after this.

12th chapter. And we should remember, Bhagwan Krishna while he was teaching, he didn't make this division of chapters. Or before Arjuna said, he said, Arjuna vaache, Shri Bhagwan vaache.

That was added by Bhagwan Ved Vyashya. Bhagwan Ved Vyashya, through his Divya Chakshu, he saw what Bhagwan Krishna is teaching. And in meter, he composed his teaching.

So that we can benefit from Bhagwan Krishna's teaching. Just like we chant 15th chapter before eating, many places 12th chapter is chanted. In particular, the Bhakta Lakshanas.

Advaishta Sarva Bhutana. Bhagwan Krishna is going to say at the end, even if we don't have these qualities, if with Shraddha we want to bring these qualities, for that, whatever we are doing, chanting, going to temple, doing seva, such devotee is dearest to me. He might not know how to explain those qualities. He might not see those qualities in himself. But his faith is, if Bhagawan has said it, I have to bring it.

So that chanting of these qualities, it is said, inspires the sadhaka to remain steadfast. Let us see the question by Arjuna. Once you see the question, then you have to come back to the previous verse. Because he is going to continue.

He is going to refer back to 11th chapter. But first let us see what is his question. Those who can keep your video on, I would encourage you to do that. I have the screen in front of me.

So I see that all of you are seated in the class. Okay, good. Arjuna Vachayam evam satatayuptaye bhattasthvam pariyupasate yechapyaksharamavyaktam teshamkeyogavittamah arjunavachah Arjuna is asking Bhagawan, Bhagawan, in this way, those who are constantly meditating upon you, Now whenever you say this statement, what does it imply?

Something has been said before. Arjuna has understood it and is asking Bhagwan, in this way who meditate, means whatever you said in last verse of 11th chapter. He says, I understood whatever you elaborated, your nature.

And you said, those who meditate upon me, they come to me. So Arjuna is asking, those who are meditating you in Saguna form, with attributes. ye evam satatayuktaha tvam pariyupasate ye bhaktaha, those devotees of yours, who are worshipping you with form.

Now that tvam can refer to Bhagwan as Eka Rupa, means the one with a flute, one with curly hair, one with bow and arrow, different different avatara. Ishta Devata, worship. Or it can also refer to Bhagawan as Vishwaroopa. Because just now he has heard Vishwaroopa Darshan. 11th chapter he just heard about Bhagawan's Vishwaroopa.

He is asking those who worship you as Vishwaroopa, between them and those who are worshipping you as Avyakta. Yeja api aksharam avyaktam. Akshara avyakta means attribute-less.

Pure Advaita Vedanta. Shuddha Advaita Vedanta. That pure consciousness without any conditionings. Between them, tesham ke yoga vittamaha. Who has understood you better.

Viddhatu means to know. Vittamaha means supremmost knower. He is not asking who is better of the two. He is asking who has understood you well.

Is your Saguna Bhakti right in understanding you? Or your Nirguna Bhakti correct in understanding your form? Between these two, who has understood you better?

If you want an example, He is asking as though, Saguna Bhakta is somebody like Surdas Ji. He worshipped the Lord with form. Without physical eyes, he got darshan of the Lord.

All his songs in Surasagar, they are so beautiful. It is said he would stand in front of the Lord every day and tell which vastram Bhagawan is wearing. Now people got some doubt. They said, is he really, he can't see or he's just making it up? So one day what they do is, they don't put any Vastram on the Lord.

And say, now you tell, what is it? Then he composes a bhajan. He says, Lord, without his any Vastram, he is looking so beautiful that I cannot describe.

He is like that Kamadeva who has taken a physical form. And all this was without his physical eyes, Charmachakshu. He said he had Vallabhachariji's blessings. Just a touch gave him this Darshan. You know there is a beautiful movie also on Surdas ji and this song is very nice.

So between Surdas ji on one side and you have Gaudapada Ashariji on the other side. It says other than Turiya Brahma, it says there is no Jagat, there is no Upadi. Upadi means conditioning.

Other than Turiya, there is nothing which exists. He is meditating upon the same truth without conditionings. So between Surdashi and Gaudapadacharyaji, who has understood you better?

That is the question of Arjuna. He says, you tell me. so that I can also align my thinking. And this question is very natural.

Until six chapters, Bhagavan spoke about that truth which is devoid of conditionings. From seven chapters onwards, he spoke about that truth with conditioning. Saguna, seven chapters onwards. So between these two, he's asking, who has understood you better? One who understands you without form, I mean, without attributes, or the one who worships you and understands you with attributes.

Between these two, who has understood you better? Question is clear, right? No? Okay. We'll come back.

This verse is not done yet. Now we have to see the word evam. Arjuna said evam, right? Evam means what?

In this way, whatever you spoke right now. Who is a saguna bhakti? So Bhagwan in 11th...

Chapter 55th verse, he gives the summary of Saguna Bhakti. You see the gravity of this verse we can appreciate by looking at one line that Shankaracharya ji writes to introduce this verse. 11th chapter, 55th verse, Shankaracharya ji says, He says Bhagavad Gita has 700 verses.

The essence of 700 verse is in this verse. Essence of 700 verse is in 55th verse of 11th chapter. And he says if we are able to live our life per this verse, it will take us to the supreme most goal.

This is how Shankaracharya introduces this verse. Now let us see what... Once Pooja Gurudev, he was ready to get into a car.

And somebody comes to him, one youngster, and tells him, asks him, Please teach me Vedanta. And his answer was, Two words, attach and detach, in that whole of Vedanta is summarized. This particular verse is an elaboration on what Gurudev said, attach and detach.

Bhagwan Krishna is telling us, three things we have to attach, two things we have to detach. Mat karmakrut, mat paramah, mat bhaktah. Three things we have to come closer to.

Sangha varjitah nirvairah. Attachment and enmity, we have to give up. Means come closer to Bhagwan by practicing these three things. Go away from the world.

Stay away from the world by practicing the other two things. Sangha varjitah and nirvairah. Now each word we will see. First one is Matkarmakrita.

Who is a Saguna Bhakta? Who is a devotee of the Lord? Bhagwan says first thing we have to ask ourselves is whatever work we are doing, for whose sake we are doing it. The insignia of a devotee is whatever he does, the altar is Bhagwan.

Matkarmakrita means he does his actions for the Lord. Every action might not be formal worship. Means he will not sit 24 hours doing Archana of the Lord. But whatever work he is doing becomes his Archana. This was one of the first sadhanas that Shankaracharya gave us in Sadhana Panchakam.

apachiti means pujanam. Whatever actions we are doing, through that, connect with the Lord, offer it to the Lord, and make that action as flower of worship. That's why they say, whatever flower we offer to the Lord, should be fragrant flower.

Nirgandha Eva Kemsuka There is one flower which is Kim Shukha flower. It doesn't have any fragrance, but it looks very nice. It is said for worship, it could be a simple flower, but it has to be a fragrant flower.

The symbolic meaning there is, whatever we offer to the Lord, the action should be done in such a way, they are fit and worthy to be offered. One cannot say, I will steal something and then offer that stolen thing to the Lord. It has to be our own hardened thing and that has to be offered to Bhagawan. See our Shiv Mahimna Stotram, the background story is what? There was a Gandharva, Pushpadanta, who used to steal flowers from a king's garden.

And those stolen flowers he would offer to Bhagawan. And because he was a Gandharva, he had the ability to disappear. So that king one day with all his soldiers, he tries to catch him but cannot catch him, spreads the Nirmalya. Nirmalya means whatever is offered to the Lord, that particular thing is not called flower anymore. Just like Naivedyam is not called food, it becomes Prasad.

Like that anything offered to the Lord becomes Nirmalya. So that nirmalya, which removes the mala of our mind, that nirmalya he puts on the floor. So when Pushpadant Acharya, he steps on it, he loses his power to be invisible. Then he chants Shivamahimna Stotram, composes Shivamahimna Stotram out of devotion to the Lord and gets back his power.

But the main thing that is, Bhagwan doesn't like something which is not done correctly. He says, if you want to offer to me, I am not looking for only gold and silver. Whatever things we have done in a dharmic way, out of that thing, he says, first offer yourself and offer the whole thing. Initially, we will say, offer little bit of it. But a stage comes when he says, Bhagawan, I don't want anything.

Whatever is there is yours. That's where this line comes, this Swami Akhandanandaji would say, Vishwa ki samagri se, Vishveshwar ki pooja. What is Karma Yoga? What is working for the Lord?

He said, this body also doesn't belong to me. I have no control actually speaking on this body and all other resources I'm using for my work, for my duty, it has been given by the Lord. belongs from Vishwa only.

Through that Vishwa, the samagri, the ingredients I am taking from Vishwa, I am worshipping Vishveshwara. That is his bhavana. He says, for whom are you working?

He says, I am working for Bhagawan. The epitome of this, we see in Sundarkand, we see in Hanumanji, where there is no doubt about his identity. You know, his identity is as though erased.

In spite of doing all the work, in spite of working hard, in spite of being so diligent, what is erased is his identity. Then how are things running? He says, Sankalpa is of my Bhagwan. The power belongs to the Lord. Credit belongs to the Lord.

I am his instrument to accomplish it. Another example given is, when you want to worship Gangaji, you don't bring water from other river and worship Gangaji. You take Gangaji's water and worship Gangaji. Like that this Vishwa which is there, that belongs to the Lord, through that world, through that Vishwa, he is worshipping Bhagawan. So that is the meaning of Matkarmakrut, the one who is working.

for the Lord. First quality. Second is Mat Paramaha.

You know, somebody can be working for another person, but not necessary. He considers that person as supreme. Mat Paramaha means there is nobody greater than God in his life. He doesn't put any person, any individual, any object greater than Bhagawan, doesn't consider them as greater than Bhagawan. Bhagawan Shankaracharya gives an example.

There might be a soldier working for a king, but not necessary. He considers that king as Paramahara. His mind might be somewhere else. So unlike that person, This devotee of the Lord not only works for the Lord, but considers him as supreme. That is why it is said, whenever we praise something, right?

See, transactionally we might praise. But in our own eyes, we should not or we should be very clear in this understanding that other than Bhagawan, there is nothing worth praising excessively. Again, a transactional praise is different. If a child sings, you praise. But the main thing is, in our own eyes, the one who is really worth of praise is the Lord alone.

You know, there are so many saints. 12th chapter, we have to always study with life of saints. Then only these values become alive.

We have heard so many of Annamayacharya Ji's Kritis compositions. It is said the king who was there he wanted annamayachari ji to come to his kingdom come to his court and compose similar suti for the for him just like he composed for bhagwan he said compose few of this for for me and in those days kings like this you know they had bards every morning when they would wake up they would sing their suti i wonder what kind of joy it was they only have appointed And those people have to sing their stuti. So he wanted Annamaya Chariji to compose something so that his bards could sing. He said, my tongue has been committed to the Lord.

Other than him, I will not praise anybody. And for this, he was imprisoned. And in that prison, he composed many compositions on the Lord.

You know, another thing I'll share. Whenever you read this life of saints, there are so many miracles which are written there. And that is where our Shraddha will get strengthened.

We are not going to get by logically analyzing. We are not going to get much by logically analyzing. Was it right or was it wrong? Did it really happen or something else happened? He said their bhakti was so great.

that nothing was impossible for them. Even if you read the life of Namdevji Maharaj, every other page you will find so many miracles. Narsimha Mehta Ji, his life also. Once a group of people come and say, we are collecting donation, can you give some credit for this project?

He takes Bhagawan's name, writes one name and says in this name i give 300 rupees or whatever that currency was and he doesn't even know who that person is and it is that bhagwan takes the avatar of that person and gives people this money whatever he had written and there is a bhajan also is composed that bhagwan save my words on this person's name you know whenever i read this I feel I should know a little bit of all languages. Gujarati, little bit. Tamil, little bit. So that we can understand what their work is.

Otherwise, you have to depend so heavily on translations. Many things are lost in that. But the main point is, In his own eyes, Bhagawan is the supreme. If he wants anything, he will go to him. Nobody else he considers as greater than God.

You know, there was one king who was very pious. And in his kingdom, there was a Mahatmaji who was living. Very accomplished Mahatmaji.

Great tapasvi. Several people used to come to him. Now one day in that Mahatmaji's kutir, they wanted to build something. Some shrine or something they had to build. So all these people gathered.

of that particular place, and they were wondering whom should we contact? Should we reach out to that king? Should we reach out to these people? All other people are there.

They started making a list. But this Mahatmaji was quietly sitting. He said, Why don't you speak?

Why are you not saying anything? He said, I am just smiling at you. You made everybody's list, but you do not include his name.

Because all others come here to seek solace. And we give them solace on the strength of Bhagawan. If you want anything, ask first from Him. Then you go to everybody else. The main point here is Mat Paramah.

In whatever we want, whom do we think is the final authority? Who will give us? In Bhakta's eyes, it is the Lord, Matparaman.

Now, you know, somebody can work for somebody, might consider him as supreme also, but not necessary that he loves him. Love is something which is very unique, very special. Bhagawan says the third quality a devotee has is, he not only considers Bhagawan as supreme, not only works for the Lord, but he also loves Bhagawan. Bhagwan Shankaracharya Ji says, sarvatmana sarvotsahena bhajate means with lot of enthusiasm, he does his sadhana, he worships the Lord. Utsah is there in his heart.

Means he doesn't have to struggle to do chanting, doesn't have to struggle to do pujanam, doesn't have to struggle to remember the Lord. That is the insignia of Rasa. Wherever taste has come, there it is very effortless.

We can go and immerse. Okay, three things Bhagawan says we have to do. Mat Karma Krita, work for me.

Consider me as supreme. Mat Paramah and love me. Mat Bhaktah.

Now this is as far as relationship with God is concerned. Now what should I do when it comes to world? First advice is Sangha Varjitah. Arjuna, there are several things in this world.

Just make sure that we don't get excessively attached to anything. Sangha varjitah being ready to withdraw from anything at any point. Gurudev calls it as healthy introvertedness. It is not getting some distaste or spoiling our transaction.

But living in such a way that we don't give excessive importance to anything and develop attachment there. Sangha varjita hai. You know, Prahladji, after his whole thing, whatever happened to him, when Narasimha Bhagawan came, he said, ask if you want to ask something.

The only thing Prahladji asked was, Bhagawan, may no desire sprout in my heart. After lot of time I have come here, long journey I have come here, you bless me in such a way that this atrupti, atrupti means discontentment, that ground is where all desires sprout. He says, give me that contentment by which I don't have all these kind of desires.

Because of that desire, Sanga comes. Because of that, Samsara comes. Sanga varjitah. And the last one is Nirvairah.

Sarvabhuteshu. Bhagwan adds that adjective. Not with few people. Nirvairah means not having any enmity. Not with one or two people.

This is with everybody. Because Bhakti and Vairah cannot go together. devotion and animity cannot go together.

He says, on one hand, I'm trying to see Bhagawan as all beings. And on another hand, I'm having animity towards a person. Because of my Raga Dvesha, he says, these two things cannot go together.

You know, in one place, Bhagwan Shankaracharya translates kshama, forgiveness, as aparityaga lakshana. Tyaga means to let go. Aparityaga means to not let go.

This is what is forgiveness in spite of whatever experience comes our way. To not let go of that other individual is called as kshama, mentally. In our own heart, doors are always open for everybody. If somebody is able to do that, he says that is his quality of Nirvairaha.

Somebody like Yudhishthira, that's why he gets the name Ajatashatru. Although Shatru Duryodhana was right next to him, in his own heart, he was Nirvairaha. Nirvairaha sarva bhuteshu. Next line is very beautiful.

Yaha samam eti pandava. One who does this, that person comes to me. Now what does this mean, that person comes to me? It is said, whatever qualities are there in the Lord, same qualities start reflecting in this person. That is Upasana Siddhanta.

Now this sadhaka doesn't feel proud of it. Now I am getting some qualities. Not in that way. But Upasana is whatever we meditate upon. Those qualities come to us.

So because of his bhakti, he has practiced all these five things. What are the five? Mat Karma Kruta, working for the Lord.

Mat Paramaha, considering Lord as Supreme. madbhakta hai, loving the Lord. sangavarjita hai, not getting attached to any person, any object.

nirvairaha sarvabhutesh, not having animated towards anybody in life. This is one who does these five things, gets qualities of Bhagawan. Means Bhagawan gives joy wherever he goes.

This devotee also gives joy wherever he goes. That is the quality of this devotee. Another meaning of Yassa Mameti Pandava is one level deeper than that. Yassa Mameti Pandava means, He starts seeing the world as Lord sees it. He starts seeing the world as Bhagawan is seeing it.

I mean, there are so many things happening, so many things we might think should happen in certain way. Now our question should be, Bhagawan is also seeing it, right? If we say He is not seeing it, then we are trying to limit His Sarva Jnatva. If we think He is quiet on something, we are limiting His Sarva Shakti Matva.

The one who is all-powerful, all-knowing, he is not restrained by anything. The way Bhagawan is seeing the world, this devotee starts seeing the world. Means his acceptance in life grows a lot. By practicing all these five things, he says his acceptance grows.

These are the qualities of a Saguna Bhakti. These are the qualities of a Saguna Bhakta, one who practices all five. And Arjuna is asking, in this way, one who has not only heard, but he has lived his life in this way. One who has attained you. Now look at the beauty of the word Satata.

Even if it can be greatest Saguna Bhakta, he cannot have... smruti of the Lord all the time. If you say satatam refers to recollection, we cannot continuously keep repeating all the time.

So what does that word satata mean? Satata here means his conviction is in the Lord. Even if he does something else, all the previous things considering Bhagawan as supreme, loving Bhagawan, doing things for Bhagawan, those things are not lost. It is just like saying, let us say there is mother and child. Mother loves the child, right?

Does things for the child. And child in mother's eyes, apple of the eyes, supreme. Now that doesn't mean mother will not do anything else. If she is going to work, doing something, her love for the child is not diminished. It doesn't get affected in any way.

That work doesn't interfere in that love. Because it is so deep-rooted, it cannot be shaken off by any action. Like that, his love for Bhagawan is so deep-rooted, no matter what he does, that love is always there.

That is the meaning of the word Satata Yukta. Otherwise, we cannot understand this word as far as recollection is concerned. You can do Nama Japa for some time, but 24 hours if you have to do Nama Japa.

You see, you have to shift mind away from something. Means if you have to do something else, you will have to shift mind away from Nama Japa. Swami Akhandanandaji, he says, There are only two ways by which you can do Satata Yukta.

Now independent of this verse, don't connect back to this verse. It says either understand Bhagawan as all Drishya or understand Him as Drashta. Either understand Bhagawan as all Drishya means whatever I am seeing, whatever I am hearing, whatever I am touching. Don't say it is elements. It is my Bhagwan Krishna.

You are the air, you are the wind, you are the water, you are the fire. Who says this? Ignorant people say this.

For a devotee, this is all Shiva. Element, looking at it as element, is not devotion. This is looking upon elements as God.

That is Bhakti. So either understand Bhagawan as Vishwaroopa or understanding Bhagawan as Drashta. Means whatever thoughts are emerging, they are emerging from the same Lord. It might be thought about work.

It might be thought about any other worldly thing. But what is illumining it, that is the same Lord. Manathe shloka, Samartha Ramdachi, he says, early in the morning, start your day by taking Bhagwan's name. Prabhate, early morning. Rama chinti itazava, thinking about the Lord, you should continue.

But next line is beautiful. Ude vaikari, vaikari means a manifest speech. Whatever we might be speaking, it might be worldly speech also. But Rama Adi Vada, understanding that the origin of this worldly speech is the same Lord, not something else. That's why we have Para, Pashyanti, Madhyama, Vaikhari.

Vaikhari Vani is the manifest speech. Before that is Madhyama Vani, the thought of speaking. Before that is Pashyanti, desire to speak.

And before that is unmanifest. Paravani, which is Bhagavad Swaroop. He says, unless we connect everything that we are doing with the same Lord within, Satata Yukta will not happen.

Either we will make distinction between secular life and spiritual life. He says, 9 to 5 I am worldly, early morning I am spiritual. The whole point of spiritual study is to understand...

Everything is Bhagwan. Pariyupasate means, worships you in several ways. Who is this Bhakta?

Saguna Bhakta. Paritaha Upasate. We saw in Ramcharitmanas, there are four trees. Under one tree, he does Dhyanam.

Under second tree, he does Japa. Third tree he does. Manasa puja of the Lord. And fourth tree, fourth tree he does, Katha, Ramakatha of the Lord. Means our sadhana has to become joyful.

We should have sufficient variety, you know, where we can keep our mind positively occupied. Just like if a guest comes home, we take care of them, right? Sevate means taking care. Now, do we take care just by one thing alone? Do we just tell them, do you want water and leave them there?

No, Paritaha Sevate. We ask them, are you comfortable? Do you want to rest?

Do you want to have food? Whatever they like, we want to make sure they get it. In several ways, we are taking care.

That is called as Paritaha Sevate. Like that, his connection with the Lord. is pariyupasate. In different ways he has connected with Bhagwan. His mind is soaked in the Lord.

And the second category is yecha api aksharam avyaktam. Aksharam means that which is changeless. Naksharati, which doesn't modify or change. And second is, it is avyaktam. avyaktam.

It is unmanifest, never becomes an object of sense organs. Now you see the beauty of this word avyaktam. If there is something which is avyaktah, if there is something which is avyaktah, the only way to indicate it is through negation.

The only way to indicate avyaktavastu. is by Nisheda. Because if you want to indicate it through any other means, you need some attribute. If you want to say this thing is like this, it's okay. This thing means what?

Some attribute should be there holding on to which you can describe it. But Avyakta means it doesn't have any attributes. But does it mean it is not there?

He says, no. It is not there as any other object. It is me, myself.

The only way to point out avyaktavastu is as aparoksha and through negation. Think about it. Avyaktavastu, if you want to point it out as paroksha, what will you have to bring?

Desha. You will have to bring space. He said it is not here, it is somewhere.

Whatever is there in space should have some form. Otherwise, how will you distinguish space and that object? Rupa has to come.

If Rupa comes, some attribute has come. That is why Kenopanishad Rishi said, Na Vidmaha Na Vijanimaha. other than teaching it through negation, other than teaching it as Aparoksha, our own true self. There is no other way we know of teaching this. Because that is the nature of this thing.

If it is Avyakta, it has to be indicated as Aparoksha. And the only way to indicate it is through negation. The moment you bring any indicator, it will bring some kind of attribute.

Some guna will come there. Those who have understood you as this nirguna. Who has understood you better.

This we will continue in the next session. Next session, Bhagawan is going to answer Arjuna's question. And wherever possible, we'll try to refer back to life of saint.

We have done this chapter before in Labor Day camp, long time back, 2020. You all remember or no? But those camps what happens is we get only six sessions. So we are constrained on how much you want to go in every verse. So here we are in no hurry to complete the chapter. So we can explore more, revel more in what different Mahatmas have thought about.

One thing about Bhagavad Gita is You never know how deep every word is. It looks very simple, but you need that kind of Tapasya of Mahatmas to open it for us. Our job is very easy.

Just hear what they have said, read what they have said, and try to apply it. Om Purnamadah Purnamidam Purnat Purnamudachyate Purnasya Purnamadayap Purnamevavashishyate Om Shanti Shanti Shanti Hari Om Sri Gurupyo Namah Hari Om

Transcript for:Exploring Chapter 12 of Bhagavad Gita

Transcript for:
Exploring Chapter 12 of Bhagavad Gita