Om Sri Ganesha Jaya Namaha Om Sri Saraswati Jaya Namaha Om Sri Gurubhyo Namaha Om Samastajana Kalyaneniratam Karunamayam Namah Michinmayam Devam Sadgurum Brahma Pitvaram Om Vasudevasutam Devam Kamsachanuram Ardanam Devaki Param Anandam Krishnam Vande Jagadgurum Hari Om On the very first day, I mentioned that this 18th chapter is the most wonderful chapter which summarizes the main themes and various themes. of this Gita mentioned in earlier chapters. And that's what we have been seeing here. Even though Arjuna asks what is the essence of sannyas and tyagya, but Bhagavan is taking that opportunity to wrap up his entire teaching. Now see, in the third chapter, at one place he said, lokesmin dvida nistha pura proktamayanag, jnana-yogena sankhya-nam, karma-yogena yogi-nam.
He said, two kinds of nistha I have spoken. One is jnana-yoga and karma-yoga. In the sixth chapter he said, aru-rukshora-munera-yogam-karma-karanam ucyate yoga-arudhasya-tasyava-samah-karanam ucyate The one who wants to become a yoga-aruda, means established in yoga, the first step is karma and then next is shama, means sannyasa, jnana.
So there he says karma and jnana. Here he says karma and shama. Right?
So, and here the word used is sannyasa and tyaga. So we should remember, karma, karma yoga, tyaga is one and the same thing. That will prepare the mind for what we call shama, or sannyas or dhyana then you will find the whole topic is very very beautifully connected and there is no contradictions anywhere now here also we saw That person recognizing his or her gunas according to that karma, and that karma should be dedicated to God, and which will purify the mind, and he will start meditation.
So first is the action. selfless action then meditation so we are in the topic of practice of meditation and in this one aspect is to withdraw our mind from objects And the other aspect is to turn its attention to the subject, the self. So what we have seen earlier, here, vivikta sevi, go to solitary place and all that we have already seen. So, they are all external preparations that are done. Now more and more subtle, he indicates, and he says, abide in the self.
That's how the whole scheme is there. And now we read the shloka number 53. The man is sitting in meditation. So in meditation, how we are to sit, what we are to think, everything is indicated.
In 6th chapter, elaborately, now only, just hinted. Okay. Ahamkaram balam darpam.
kāmam krodham parigraham vimuccha nirmam asyāntahā brahma bhūyāya kalpate Such a person, now with a purified mind, and who has done shravanamananam, now when he sits in the meditation, see there are certain obstacles. For obstacle like, you know, drowsy or the mind runs here and there and that running about is there because immediate causes are there but when the mind has become shanta then subtler thing also keeps coming and therefore Haiti said all subtler Impurities of mind also must be, you know, ahankar, egoism. That ahankara is what?
Identification with something. Ahankara is a sense of individuality which comes from identification. Identification means feeling of oneness with one thing or the other.
Give up that. Now what happens is, in the beginning yesterday as I mentioned, a householder sits as a householder, so all thoughts of household only comes to your mind. If I sit as an organizer, all thoughts of organization will keep coming in my mind. Because that identification is there. Now here you sit as a meditator.
But slowly that I am Brahma only. The thought should be I am Brahmasmi. So no identification with any grosser, subtler and subtler. Not that even I am a meditator, but has said, chidananda rupa shivaha, shivasmi asangoham, sacchidananda rupoham, that was, no other aham, not even of the meditator, aham brahmasmi only, ahankaram, balam, now balam is power, strength, Now what is this power, strength?
You see, in the Gita at one place Bhagavan says, dharma aviruddho bhuteshu kamo smi bhara tasya ma He says, I am the strength of the strong. and which is not opposed to righteousness that strength I am so any other kind of strength and that drop that I am such a powerful person whichever way physically, financially, politically or I am spiritually also growing in power drop that Dharpa is arrogance. It's called dharpa.
You know the mirror is in Sanskrit called dharpanam. Interesting word isn't it? Dharpanam, mirror.
You know why? Because when you look into it, Darpa nayati. So then you feel so, feel like this is peculiar kind of.
And our darpa, our abhiman can be for anything. And generally, the common, general word, it is said, druptaha dharmam atikramati. a person who becomes arrogant about his power, about his good look, about any kind of thing, then he transgresses the limits and bounds of right good conduct. That is called darpa. rishta ha drupati drupata ha dharma atikramati all our analysis is very wonderful and we know that when somebody becomes very arrogant and all that the nature will be that he doesn't care for any good etiquette or manner or behavior and all that Someone says there are two types of people, one is have and have not.
That is known. And some people are behave and behave not. So that type of people also are arrogant. So no arrogance about anything.
Maa karo dhana jana yavan. Dhana jana yavan is the ordinary one. But in the spiritual seekers also they can develop kind of, you know, hota hai.
Sometimes we feel, these people are unspiritual. And himself was that only. But when you start following them, suddenly you think that you are holier than thou.
No such kind of thing. So all this, they can be subtle because this ahankara, bala, darpa, they have got very grosser aspect. And they are So that is where you are identifying.
Now your thought must be only Brahmasmi. No. Then kamam krodham.
Parikraham, kama means desire, krodham is anger. When desire is not fulfilled, then anger comes. Now where the desire also can become subtler and subtler, isn't it? In the meditation also sometimes, so subtle, mind will become calm and suddenly I will become a realized person.
And I will thunder like this, that. So that desire also becomes, you know, like, you know, when you are too anxious to go to sleep also, you can't sleep, you hear also that. Then your anger also comes, you feel sometimes like a magic man should come and tell the mind. Mind says, I have seen many like you, asking me to just calm down, quiet down, it is so easy. So, desire, anger also comes, no.
Parigraham. Now, parigraham is accumulation. See, one is the accumulation of the external objects.
We are very fond of collecting, collecting, collecting things. Collectors'item it is. Oh, collectors'items.
Do you really need it? Need or not? I have told you know once, I think I had told that we buy things which we don't need with the money which we don't have to impress people we don't like so all the parigram we had done so much of collection, accumulation and poor thing, even the car has to be kept outside the garage has all the stuff even though the garage is meant for car but the car doesn't have space the car has no place there And garage, cell, this is outside. But inside, how much we have collected, do we know that?
See, whatever we collect outside, it rises from inside only, no? I must have this, I must have that, I need that, I should have that, whether I need it or not, but my neighbor has, therefore I should have. This I must have because my neighbor doesn't have that, therefore I have. What kind of logic is that? In this way we go on collecting, collecting, collecting, collecting.
Why? All because inside. Janma janma antara samskara vasanas collected there. Drop all that.
Tendency of collecting, hoarding, accumulating and all. And then it becomes so difficult to manage. And you must have seen if you travel with a big suitcase, you have got a tendency of filling it with so many things.
But if you say only limited what I'll try, then automatically you think, you know, only what will fit in this, that much only I will take. Isn't it true? But then the people go on, wherever the picnic, outing, vacation. So one suitcase they take empty. Because it will be filled while coming from there and all that.
So afterwards we ourselves do not even know what all things are there. Even in your drawer of a table, you don't know how many things are there. And even your wardrobe, you do not know how many things are there.
And actually for day-to-day life, you need only few things, you know. So, parikram here is not only external about, but internal about. Drop, Baba, drop.
How much you are going to... ahankaram, balam, darpam, kamam, krodham, parigram so they are the grosser level and then when you are sitting in meditation the subtler, subtler thing must be understood all this garbage is collected and so much is in the mind Outside at least the government will send garbage collection, they also is there. Who will come here? Only you have to clear it.
You have to clear it. Like you know, all the mailboxes, delete, delete, delete, delete, delete, delete, delete. And you should take delight in deleting. So here also a parikrama vimuccha release, stop, delete Parikrama vimuccha nirmamah free from all possessiveness nirmamah means all this possessiveness because sometimes you may give up things but possessiveness remains there that also gone. Parigraha gone, Nirmamaha.
Then when they have Shantaha, Shantabhagavata, Brahma Bhuyaya Kalpate, then he becomes fit for becoming Brahman, means for real. Realizing, experiencing his Brahma Swaroop. You see in the fifth chapter, Bhagwan says very nicely, This Brahma Sukham comes. who comes to that person whose rajoguna has become shant. And this ahankar, bala, darpa, kamakara, these are rajoguna's expressions only.
So when they become shant, you feel so nice. I don't know, I should give that example because you may not like that example, you know. But now I mentioned, so I have to give, you see, whether you like it or not. Sometime you eat so much junk food, these, that, and then your stomach, you know, and then some nausea and feel like throwing up. You don't feel good at all, isn't it?
That happens, you know. And then, you know, do something and when it comes out, everything, after that, it feels so good. Ah!
Isn't it? I don't want to elaborate on that But you feel so good that all that is gone So just think when all our physical body when all these toxic things and all all that go away how nice we feel so just even a mind also will become free from all that just even your thought of that also will you please you he said aham karam balam darpam khamam krodham parigraham vimuccha nirmamaham no possessiveness and such a person brahma bhuyaya kalpate and then what happens then he realizes or can and then what happens when he become brahmavuta then Bhagawan is giving a story. Because like, you know, when we tell children some story, there was a king and he had two queens.
Then, and you know, then he had a prince. Then, then, then the prince was told, you can go in all directions except south. Then, but he went to south only.
Then, no, no, I am not going to. tell you the story. My story ends here. Now we are by Karma Yoga following the mind relatively purified, then through meditation more purified and more becomes fit for Brahman.
Then, now let us see what happens. Then, Brahma Bhuta Prasanna Atma, na shocati na kankshati. samasarveshubhuteshu madbhaktim labhate param This Brahmabhutaha, means this person now who has now realized his Brahma Swaroopa, what happens?
Prasannatma Prasanna, already I told you, cheerful. One meaning. When he is completely purified, he becomes as pure as Brahman only. And how pure is Brahman?
Our saint, Jnaneshwar Maharaj, says very beautifully, he says, Brahman is so pure that even the word Brahman has not touched it. What a wonderful way of saying that, that word Brahma also has not touched it. It is so pure, like a touch-me-not.
Because no one has touched it. Gurudev's stewards are not, that's a immaculate. circulate, extremely pure, purity itself. So, prasanna is that also.
I told you prasannam, jalam, pure water, transparent, no dirt at all. So then his mind becomes Brahma Swaroopa as pure as that Prasanna Atma, Ananda Swaroopa. Then na shocati na kankshati. Neither he grieves over anything nor he craves for anything.
See the idea is, as long as we are ignorant, unhappy, incomplete, unfulfilled, then we have got likes and dislikes. If I get this thing, I will be happy. Then if I get that, I feel very happy.
If the other thing comes, I agree. But the person is ananta-sarupa. No personal likes and dislikes. No dependence on the external world.
So why should you grieve over anything? He is not worried about his own body also. That was Shankaracharya's route. Here, this body has come, is woven by the threads of prarabdha karmas. So as long as they are there, it will remain there and it will go.
So that Brahma Veda doesn't even worry about that. Like gore, you are struck. You put a garland on a cow's neck. A cow.
Do you know what is hanging here? And suppose that garland falls down somewhere If it remains, remains It falls down, falls down Hanging, yes hanging No shrachati, no kankshati Jaleva, asthaleva, akashiva, wherever the body dropped and all that, he is not worried about that. No attachment to that, no attachment to anything. So what, a grieve over what?
Na shocati, na kankshati. Then how he remains? Samasarveshu bhuteshu.
Same towards all beings. Same to us all. Why?
Because he has realized, Madhatma Sarva Bhutatma My own Self is the Self of all beings. Therefore, he does not have any likes or dislikes. dislike for material things no likes and dislike for any places or people or any events or no such kind of same so towards all being same and in all experiences remaining same same does not make a dull kind of he feels nothing not that But the equanimity, equip-wise, all that is not lost and all that. Not moment to moment elation, depression, elation, depression.
That's not there. Ananda Swaroop. The fluctuation is not like that. That is called Samah Sarveshubhudeva.
And the next statement is most wonderful. Madbhaktim labhate param. And then he gains my devotion. Parabhakti. Parabhakti.
Supreme devotion. See, because bhakti also has got many, many, many, what you call, levels. Bhagwan Shri Krishna in Bhagavath he has given, he said that three types of devotees.
One is called Uttam Bhakta, one is called Madhyam Bhakta and third is Samanya, Aprakruja. Three types. What is Uttam of the best devotee?
The best devotee is in his eyes other than Bhagwan Brahma, there is nothing. He realizes that Paramatma as his own self, and his own self as the whole world So only Sarvatra Brahma Bhavaneva, Vasudeva Sarvati, he is the best No distinction of division of any kind Everything, every being, everything is Brahma's only So Bhagavad-Bhava alone is there. Now second is, the one, still he is at such a level that some duality he sees. That this is God.
He is a devotee of God. This person is very ignorant, suffering, poor man. The fourth is now, the one, Not that wonderful, has no respect for any great things.
How he looks at them? So he has got love for God, friendship with the devotees of God. And those who are ignorant, suffering, compassion for them. And those who are anti-Bhagavani, anti-good values and all that, he doesn't hate them, but say, Namaste, Namaste, we don't understand this much. Just keep distance, in other words, keep...
No hating, but... Are you? Yes, are you? Fine, thank you. So it's called upeksha.
Prem, maitri, daya, upeksha. So he has got these four kinds of responses. That is great, huh?
He is a madhyam bhakta. Who has told all this? Bhagavan Shri Krishna. Where? In Srimad Bhagavatam.
Then you'll ask, where in Bhagavatam? You are taking my examination, eleventh canto. Don't ask more than that, which chapter in that eleventh canto. There are many chapters, you find out now. Yes, you have given this much reference.
Google! Tasmayi googlayanam aham. So three types.
And then who is the Samanya Bhakta? Samanya Bhakta is what? The one, Archayam eva arehe.
The one who is at the level of only worshipping Bhagwan in some idol. More than that he cannot understand. If you say, the one whom you are worshipping, he is there in other place.
Don't talk nonsense. This is my Bhagwan. This is my God.
Because you will find these devotees, their devotion also is particular place. In Mumbai, look at Siddhi Vinayaka. But there is Ganesh Mandir, neighbour.
Ganesh is not that powerful. I tell you that feeling is there. Tirupati, Balaji, Tirupati. In Tirupati, there is...
He has got power. In your own city also there is Tirupati, Balaji, Tirupati. I told you, no?
Tirupati is Tirupati. This is called Bhakti, particular idol, particular deity that only there, that is good. But that much only, I cannot say anything more than that.
It's called Samanya Bhakti. Now Bhagwan says, Mad Bhaktim Labate Param. Now Param Bhakti. In Naradji's verse called Paramaprema Rupa Bhakti, and our Guru used to say, what is Prem? How do you measure love?
Love is measured in terms of identification, in terms of your feeling for oneness. So, you, because so one with Bhagawan, there is no distinction at all, and that Bhagawan is there in all, then Parabhakti is, then it is love for all. That Parabhakti about which in the Bhagavata only it is said, Bhagavan says, I am generous in giving mukti, but little miser in bhakti giving.
Very conservative Bhagavan is. He doesn't give this type of bhakti to everybody. Only when person says, I don't want even mukti also, then he gets this bhakti.
Sant Tukaramaya says, We are ready to go through all garbhavash, living in the womb. but Bhagawan, we should not forget you. That's all. And no mukti, dhana, sampada, nothing.
That type of bhakti is very difficult. That is the highest thing. Paramaprem roop, total identification.
That's what called... Bhaktam Bhakta that in Gita Bhagavatam it is said. This bhakti comes in, Jnanottara Bhakti sometime it is called.
This prema which arises after this realization, it is incomparable. It is anirvachaniyam prema swaroopam, indescribable. Cannot be said anything about it. Naradji says, mukha asvadhanavata Like a person, mute, dumb, who has no speech to speak and he tastes something and then if he is asked to describe how it was, what describe?
Cannot describe, because he has got tongue to taste but not tongue to speak. That is called Parambhakti Munavati. Oh, so bhakti stages are also... As long as sadhan dhrup bhakti, no, definitely bhakti is easier than any other path.
But bhakti is higher and higher and higher and nature is very very subtle. Now Bhagavan says, with this bhakti he really understands me completely. No!
That means what? When the mind is purified, when the mind is turned towards that truth and all that, you experience that, and then you get this devotion. With that, really you understand what Bhagavan is then.
Because now you have experienced of that. But then understanding is... I tell you with reference to Gurudev, you know, I always say, I have been saying that, that first time I saw him, and the first time itself I knew he was a great person.
But how much great? Even now I have not understood. We try to know, to experience one thing, but you know, it's an infinitude, how will you know? So here Bhagavan says, now with this devotion, He really understands me. Experience, oh yeah.
And then you understand something. See the level of Bhakti. Therefore now, beautiful Shloka number 55. bhakti-yamām abhijānāti yāvān yasca-smi-tatvatah tatomam tatvatodnyatva vishatetadantaram bhaktiamam avijanati Now with this parabhakti, this supreme devotion, Dharma, Artha, Kama, Moksha, Anara have given up. In Tursi Ramayana there is a very beautiful Doha of Bharatji.
Bharat, when he goes in search of Rama, he says at Prayag, you know the beautiful... arthan dharmana kamaruchi gatina chahuhu nirvaan janam janam rati rama padah This is the boon I want From Triveni Sangam Snan he was saying Dharma, meaning, work, liberation, I don't want all this Janam Janam Radhir Ram Whatever life you have to take doesn't matter, but my love for the lotus feet of the Lord should keep growing. That's all I want.
With this kind of bhakti it is said, bhaktiamam abhijanati. Then vidyavati abhijanati means abhitahajanati, means from all round understanding. Total, comprehensive, I don't know what word to use.
He understands me. And what is it? Yavan.
Yashcha asmi tatvatah. Tatvatah, in essence he understands. What I am.
Yavan, how much I am. The magnitude is at infinitude only. Ram ananta ananta guna amita katha vistar evrtyam bhagat ananta ananta ananta We use the word but we have no idea what is ananta and we don't know what is infinity So he says with this parabhakti he really understands what I am How infinite I am.
Tatva Taha, that word is most important in a sense. You know, when we read books and we read so many things, we get some kind of inkling and all that. That actually should only inspire us to realize this. Because there is no description possible.
So tatvataha, then tatvamam tatvatodnyatva and then having understood me, realizing me in my true essence, vishatetadanantaram, then he merges in me completely, totally. One very interesting episode that I read in Srimad Bhagavatam, most fascinating actually. Bhagawan took Kapila avatar. As son of Kardam Rishi and Dev Huthi. Now Bhagawan himself has taken the avatar and he has as the son of Kardam Rishi and Kardam Rishi after some time he says, Bhagawan, Namaste, I am very lucky and you have come.
Now I want to go and meditate. Now Swami said, Bhagawan has come to you, now you want to leave Him also and meditate? What is this? And Bhagawan said, yeah, that's right, go.
That means what? Even Bhagwan comes in a particular form and as your son also, but even he will disappear. Only your own Atma is your own. There is nothing else.
Who are you holding? tatom vishate tadantaram now even after being called Bhagwan as avatar still he says that now I will go and meditate on Atma and Bhagwan says yeah isn't it something very fascinating? say yes see, Simad Bhagwat and all that oh, it's a juice, juice And when you read this Gita also in the light of all that Vedanta and Bhagavata and Ramayana and all that It gives a beautiful change Then only we understand all the meanings of that to some extent Then he enters into me. Means what is that? How infinite that Paramatma is?
Our Ramakrishna Paramahamsa's very famous example, the doll made up of salt. Wanted to know the depth of the ocean. Where did that doll disappear? That only buddhi, only blasted completely.
Gone that buddhi which went to no one on that. Vishateta dhanantaram. Now this is called the essence of sannyas. Don't think that Bhagawan is digressing anywhere or anything like that.
So when he said, worship the Lord with your karma, that is the essence of tyag. And now what he has said, it is the essence of sannyas. Sanyasa level, how much level?
Therefore Bhagavan comes back to his advice. So Arjuna, Arjuna, are you listening? Yes. So now I am coming to specific case of yours. Yes, Bhagavan.
Now, I have told everything, all that, science and shastra. Now, I directly advise what you have to do, that I am telling you. And we all sitting here should not think it is Arjuna only. Oh, so you told Arjuna? He told Arjuna.
I am not Arjuna. Now we are sitting here, so we must listen to Bhagavad's Upadesha, as though we are Arjuna only and we are listening. So now, having said the essence of Tyaga and Sannyas, now Bhagavad is coming direct, direct to that Arjuna.
And his case at pointing out and they say that you will have to do it. First he said in general way, then very specific in the second person he will tell. First third person and then second person and then one more thing.
And something is there. Why should I say now? When it comes, will it?
So Bhagawan says, therefore, upadesha for everybody. sarva-karmaanya-pisada kurvanu-matvyapashrayaha matprasadad avapnoti Whatever the essence of Tyaga and Sannyas you had asked, so therefore now I say, therefore this is the advice and statement for all. Then Bhagavan comes to him directly also.
He says, Sarva Karmanya Pisada Kurvanu Sada, always, Kurvanah, doing, performing. This Kurvanah is called present participle form of what I call the grammar. It means always doing, doing, doing, doing, doing, doing, performing only. And Bhagavan says, always at all times, places, situations, circumstances sarva-karmani kurvanah api means whatever that you are in that state, whatever your karatavya karmas are there, always performing those karmas madhyapashraya madhyapashraya means taking refuge in me with my support, dedication to me only, that person anyone who does then madprasadad avapnoti sasvatam padam avyayam Bhagavan is saying then by my grace That person attains avyayam, immutable, sāśvatam, eternal, abode, that is, which is his own svarūpa, which nobody can take away from him. Grace.
Grace. Now this grace is always a topic of discussion. You know, what is grace? What is grace?
What is grace? Once I wrote one called Anugrah Panchakam also. Five shlokas on grace.
It appeared also in Tapunbatha that I'm given. But I'll tell you one thing. There is a very, very famous shloka.
Very famous shloka. As I start, you have to complete it. Will you? I don't know which sloka you are going to say and all that. mukham karoti Very good.
See, I knew that you know. You see, one day Paramahandamadavam, you bow down to Bhagavan, Paramahandaswaroop, who is that? Yathkrupak, whose grace, mukham karoti vachalam, makes even a dumb, mute, person, vachalam means eloquent speaker oh, mukham karoti vachalam and sometimes some people talk too much then your grace makes them mukham One speaker went going on and on and on and on. One man in the audience said, When will he stop?
When Bhagavan's grace will descend on all of us, then this man will stop talking. And one speaker was speaking and going on and on and on. And one man got so really fed up and furious, and then he took one stone and just threw at him.
But you know he missed the target but the secretary sitting next to him, he hit the secretary and he just swooned for a few seconds. And he recovered and he said, please hit me again, he's still talking. When he swooned for a few seconds, he found great relief.
So he said, hit me again. Anyway. Mukam karoti vachalam pangum langaya tegirim And a lame person climbs the mountain.
So what does he mean? The grace factor is that which makes even difficult thing. Also easy. Impossible. Possible.
What you think. If you look at your own life. From childhood onwards. You must have failed.
Many times you must have seen. Certain things. I don't know how it will be done. And all that.
And then you find it is done. And you can't take credit also. Some people take credit. In the beginning they will be anxious.
I did this, I did that. You are getting over anxious. And now you say that you did it.
So what appears as difficult, impossible, that also happens. Now somebody asked me, Swamiji, So you are giving example something difficult impossible happening but sometimes something doesn't happen so by grace something difficult happen and suppose did not happen then I say that also is grace that it did not happen You understand? Because if it had happened, maybe it would not have been good for you. So it is very good it did not happen.
So in happening or not happening also that Bhagavata's grace is there that we should be able to see. Anyway, Bhagavan himself says, mat prasadat. But one line he has put, you have to do your job.
Bhagavan says, I will do my job. Right? You do your job.
And Bhagwan's samanya grace, general grace is there on everyone. That's why we are able to do anything. But something special when you do and put forth efforts, then Bhagwan's special grace also comes.
and bhava says then by that grace you realize the highest eternal truth then matprasad avapnoti arjuna understood yes understood what did you understand That if a person does this, then he attains that. Oh, I have not understood even now. So then, therefore you should have said, therefore I must do this.
Oh. See, Bhagwan is saying in third person first, right? He who does that, he attains that.
Now you say, I think Arjuna has not got the point. Therefore, now he comes straight. Therefore, you do. Oh, it's for me. Oh.
Am I talking in the air? Am I talking some empty space in empty air or what? Now see here. Cheta sasarva karmaani Maisanyasya matparaha Buddhi yogam upashritya Machchitta Satatambhava Now Bhagavan is directing Arjuna there.
For Bhava, you become this way. Oh, what should I do? What should I do?
Bhagavan, because all of us want specific advice, you know, so give me specific, you know, what I should do. He says, chetasa sarva-karmani mayi sannyasya matparaha buddhi yogam upashitya machchittaha satatambhava satatambhava always you become remain like that what? machchittaha machchittaha means you become that person whose mind is in Bhagavan that is called machchittaha and uparika lika hai matparaha And this mat chittaha, mat paraha, and mat paraha means, and understand me only as the supreme goal of life. So your mind also must be in me, and your intellect understand that Bhagavan only the supreme. And these two words have come in the sixth chapter also earlier.
Mat chittaha, mat paraha. And you know, Bhagavan Shankaracharya wrote beautiful commentary there. He said, bhavati kashchit, stri chittaha. Natu striyameva paratvena grindhati kimtar hi rajanam mahadevam va ayam tu yogi machchit taha matparaha See Bhagavan Shankaracharya's commentary, prose, as if like poetry. He says in the world we find much, because Sthri Chitta, somebody's mind is in some woman only, attached to some.
All the time. Or it can be Dhanachitta also. All the time money, money.
Then we say he is a very money minded person. He is a power minded person, power hungry. Such expressions are there, no?
Because his Chitta is in that only. He says, he may be too much attached to a woman, but he may not consider that woman as the very supreme goal and highest truth of life and goal of life, or most important. He may know that God is greater than, his mind is there in that, attached to, attached to money, attached to this.
But he knows, this is not the highest. Paramatma is. So Chitta is here, but Paratva is somewhere. Now, he said, I am the Yogi, but Chitta is not Paratva.
What is Yogi then? His mind is in me, and also his intellect understands there is nothing greater than Bhagavan. So therefore, what happens? There is no...
dichotomy. There is no split. I know this is great, you know, but my mind...................................................................................................................................................................................................... Bhagavan says, and renouncing all karmas in me.
Here sannyasya means samarpya, dedicating. Dedicate all your karmas. Already also said according to gunas, whatever your karmas are determined, do all those karmas dedicate to Me. And then what?
Chetasa sarva karmani. Means physically don't give up your karmas. Chetasam is with mind understanding that at the physical level we will have to perform the karmas. So I understand which karmas I must perform, my kartawaya karmas.
So, So chetasā sanyasya, with chetasā, with mind, dedicate all the karmas to. And when you say sarva-karmāṇī, how will you dedicate all karmas to Bhagavan? You see, the only thing, secret is, you dedicate yourself to Bhagavan.
When you dedicate yourself to Bhagavan, then automatically everything, whatever is yours, will be dedicated to Bhagavan only. Then where is my then? If I belong to God, then how can something else belong to me?
Think. That's why he says, Because when you become Bhagavachitta, then we don't have to say this is dedicated, that is dedicated, this is minus this. I have removed all this for you.
My son, Bhagawan, baaki sab toh aapka hi hai. Many times, you know, it's very interesting, you know, you talk to some people and they say, why don't you give some donation for this project and all that money? Saabji, aapka hi toh hai.
Everything is yours only. I said yes, everything except this I cannot withdraw anything from your bank account. Sir, it is yours, then it is yours, then it is yours, then it is yours or mine, what difference does it make? Sarvakarmaani, interesting thing both hoti hai Tera tuyeko, arpane kya lage me Sab kuch hota hai lekin thoda sa Minus karke hota hai waha pe Bhagwan says sarva karma is sarva karma and it will happen when you dedicate yourself to Bhagwan then whatever you do it will be yad yad karma karo mi tat tada khilam shambho tava radhanam because you are dedicated to Bhagwan then everything will happen Bhagavan, whatever. And buddhi-yogam upashritya.
Taking resort, refuge in buddhi-yogam. This buddhi-yogam is nothing but karma-yogam. So karma-yogam is not yoga of doing karma.
but doing karma with right attitude of dedication, that is called, that's what Bhagawan, the Buddhi Yoga Shabda here, and the second chapter also Bhagawan has used that word Buddhi Yoga. So, Buddhi Yoga, it is yoga of understanding and right attitude. That Karma Yoga.
So that means what? At the moment you are fit for doing Karma Yoga, you must do that. Cheta sasarva karmaani mahisanyasya matparaha buddhi yogam upashritya machchitta sada tambhava And do you know when the person will become Bhagavachitta?
When is our Chitta? Where is our Chitta? love is their chitta.
Chitta is a sparanatmika vrutti. Chittam is a faculty of memory. What is that we remember?
You know? Either what we love very much we remember or what we hate very much, that also we remember. Intensely if you hate, like Kamsa was hating, Shishupal was hating Bhagwan Shri Krishna all the time, Krishna, the moment Krishna's name taken, 50 abuses were done, abusive words used to come that Shishupal, but every day Then he only used to have a cup of coffee or tea.
After having abused that Krishna, when many of you, you are hating him like, you know. So when you hate someone, then you also remember. When you love someone, then also hate.
But do you know, there is a difference. When you hate someone and remember, your mind gets agitated. angry, revenge, so many things happen. But when you remember someone with love, ah, ah, ah, ah, difference is there.
When you remember God with love and devotion, you are in such shanti. That's why we should remember God with love. Remember Him only with love. Mat chit na haan.
Bhagawan, then what will happen? Suppose I do karma in this way. Bhagawan says, why suppose? Why can't you just say, Bhagawan thank you very much, I will just do it. Bhagawan, you don't understand.
What is that I don't understand? You know, before doing things, I should be clear. What will happen? Suppose I do this karma in this way, what will happen?
If I know it, then it is alright. Then I can decide also to do it or not to do it and all that. Simply, I will be satisfied.
What will happen? Tell me. Bhagavan says maccita sarva durgaani maccita sarva durgaani matprasadat Nashroshrasi Vinangshasi Athachetvamahankarad Nashroshrasi Vinangshasi Bhagavan suddenly taking very strong attitude and he said, you all the time asking, asking, I say, macchittaha, if your mind is in me and then you are doing your duty, sarva-dhrukanam. then by my grace you will overcome all obstacles.
Durga, Durga is called force, force also is called Durga. Dukhena gantum shakya miti durgam. That which is difficult to surmount, difficult to climb, difficult to overcome, that's called Durga. Now Devi's name is Durga.
What is the meaning of Durga means what? Dukhena gantum ava gantum shakya. That means incomprehensible.
The one who, you cannot understand her easily only when the mind is... Purified, devoted, then you will understand. But if you are devoted, then she herself is Durga. Any kind of difficulties or that, you will overcome by that.
So Bhagavan says, then any kind of obstacle, difficulty, What is challenge? Any kind of challenges, issues. There are certain issues.
Issues are concerned. In America some words are like that. Whatever problems, whatever difficulties, whatever obstacles and challenges and issues and concerns you may have, all you will overcome.
Really? Yes. Matprasada, by my grace you will overcome all.
Tariśyasi. And Bhagavan suddenly, I don't know what happened to Bhagavan, and He said, ātha cetvam ahankarā naśrośyasi And I tell you, if because of your arrogance and your ego, if you do not listen to this, then what will happen? Vināṅśyasi. You will perish.
Bhavani, you are trying my patience. I am just telling so nicely and all that and that. And then again still you are asking, what will happen?
What will happen? I read all the way, it says, matprasadashashvatam padam avyayam That person again you are asking. If you don't listen to this, you will perish.
Perish does not mean you will die. Death, anyway, it is coming. But Shankaracharya has beautifully said, vinangshasi buddhinashat pranasyati, he said, purushartha ayogyo bhavati, you become incapable of achieving any goal, great goal in life.
And then even after getting human life, you could have liberated yourself from all bondages, but you only tighten your more bondage. That will happen here. Isn't it a great loss thing? That is worse than death. Vinankshasi.
You will achieve nothing. Whole your life is useless, futile. Keno Prishas says beautifully, Iha ched avyadeet atha satyamasti na ched iha avyadeet mahati vinasti He says, if one knows this truth, then all is well with that person. And if he does not know, mahati vinasti. See, nasti itself means loss.
Vinasti means great loss. And mahati vinasti, great, great, great loss. In this world, you know, little little for worldly opportunities, how we run about it? Only in the newspaper, may some sales, we run there. Opportunity for sale, buy, you think.
And here, such big opportunities for liberation, freedom, complete all that. They can get all... Vinankshasi.
Bhagavad Gita says, atachetvam ahankara na srosyasi vinankshasi. Bhagwan Bhagavan, yes, doesn't matter if I perish, what is harm? You see, there are some people who like that one.
If I do not do this, and I do not fight this battle and all that, according to you, I will die, I will perish, different meanings are there. Doesn't matter. But at least I will do what I want to do then.
And I don't want to do this. Doesn't matter. It is sometimes some person gets so angry with someone, I have to kill him.
But if you kill him, then you know, you will have to go to jail and death penalty. Oh, it will be seen. Doesn't matter.
But he must be finished. If I die, I will die. When it comes, doesn't matter. It doesn't matter. But at least I will free myself from doing this battle work and all that.
Bhagavan says, you think you have got that kind of freedom? My dear Arjuna, you have not understood psychology even little. You don't know. What Bhagavan? What?
You want to hear? Haan. Swabha vajena.
Bhagavan says, Yad ahankarama sritya na yotsya iti manyase mithyaiśa vyavasā yaste prakṛtiṣṭvām nīyokṣati He said, ya ahankāram āśritya ahankāram āśritya Because of your own ego, false pride, arrogance, wrong notions and all that, yet, manya se, what you think, na yotsya, you know the earlier one, na yotsya iti govinda muktva tushnimbhavuha, I shall not fight, and he just said, that you think that you will not fight, mithyesha vyavasayaste, this resolve of yours, or this thought of yours, is false, illusion only. Why? Prakruti stvam niyokshati. The Prakruti, the nature will force you to do that.
You understand? No Bhagavan? Listen to the next shloka also then. svabhavajena kaunteya nibaddhasvena karmana kartum nechasyam mohat karishasya vasopitat ekam teya You don't know. Swabhavajena Svena Karmananibaddha.
Actually you are bound. Bound by the karmas born of your own nature. of Janma Janmata, Sanskara, Kshatra, Dharma, Guna, that which is there in you, you think that it will go away just like that?
You are bound by that nature. And now, kartum nechasi and mohat, mohat because of avivek, because of your lack of discrimination and all that, what you don't want to do that, karishasi, that only you will do, ava sho'opida, helplessly you will do that then. Today you may escape from here, tomorrow you will do the same thing then.
Because that Prakruti will not allow you to keep quiet. You know, there was a group of some sannyasis. They are going from place to place. At one place, one man came to them. He said, Maharaj, you know, I also want to join you and travel with you wherever you go.
Is it alright? They said, okay. okay, alright, so he went with them. And they stayed in one dharmasala, chowal tree and all that, and then they went to other resting places and all that. And what they found, in the morning when they used to get up, their things were always misplaced.
This sannyasis commandaloo disappearing, it is there, this japa mala gone there, somebody's asana gone somewhere. Nothing was missing but never in its own place. Sanya is sleeping. They didn't understand what is this happening, you know. They thought.
Then one person said, ever since this man has joined. This is happening. Earlier everything was alright. So let us see, you know, what happens.
So they decided, when they go to sleep, one will keep awake and see what happens. So keep vigil. So night, two o'clock, that man got up.
And he did this. Different places. And then... He slept.
Next day they caught hold of him. He says, you, what is this you are doing all these things, you know? Huh?
Why? What is the matter? He says, Maharaj, please forgive me. You know, I am a professional thief. Oh, but I want to change myself.
So really I am making effort to change. That's why I am joining you. So everyday time is fine, but the moment it is night, my hand starts itching.
So I have to do something. See, I am not stealing, you see. only misplacing things here and there and all that. Why?
Swabhavajena nibaddha sreda karma and bound by my nature only and therefore even if I just don't want to do but something happens and then I start doing it Automatic It is built in again. So then, karishyasi, you will do that only. So then, instead of doing that way, later on and doing that, when the right moment is there, whatever your duties are there, if you do in the right attitude, then what? This will be exhausted, and then you will grow out of that, and then you will realize, why? Afterwards, what if you do, what is the use?
hmm so therefore that's what the meaning is vinangshasti and if you say so what let me perish so what but i can avoid you cannot avoid it because your prakriti is not that your prakriti will force you that now at our physical level only you just think now suppose you decide i will not yawn Mithyesha vebasayaste. The moment Swamiji starts the lecture, aah, here also... And you try, try, try, try to stop it all.
Can you do that? Because prakruti. Sneeze, sneeze. Wait, wait.
Try. When you are sleepy or when you are hungry and all that, try. You will not feel hungry.
Try. So at physical, our mind is much, much more subtle than this. And all those vasana, force, oh, oh, oh. Force of vasana.
It makes good people cry. It makes them move. The virekta virekta purusha also become asakta asakta varava Where it will go, if the original nature is that, it will show its prowess.
sabhavajena kaunteya nibaddhasena kaunteya Now, so somebody may say, that means Swabhava is all-powerful. There is no one more powerful than Swabhava. No one more powerful than this Prakruti. A doubt will come.
Bhagavan says, there is someone who is more powerful than all the other. And who is that? Ishwara Sarva Bhutanam Hridesher Junatishthati Brahmayan Sarva Bhutani Yantrarudhani Mayaya So remember, there is someone even higher than all the individual people's sabhava, or total sabhava, total prakriti, and that is called Ishwaraha.
How this sequence is so beautifully given here, sometimes we don't get the idea, suddenly why Ishvara Sarabhutana has come. Because when it is a Sabhava, and Prakruti will make you do, so is it that all powerful, there is no one more powerful? He said, there is powerful under whose control is the sabhava prakriti.
And therefore, Arjuna, instead of remaining under the sway of prakriti, you must remain under the control of Ishvara. And what Ishvara says that you should do. Isn't it?
Then only you can overcome this Prakruti and all that. Otherwise you are bound. Ishwara. Sarva bhutanam.
Hrideshe. Arjuna. Tishtati. Hey Arjuna. Ishwara.
The Lord. Is there. Here in the heart of all beings, trishtati stand. Brahmayana sarva bhutani, revolving all these beings, yantra rudhani, they are mounted on machines as their equipment, maya, with his all power. In other words, with his power, all the jivas, living in their body, mind, intellect and all that, they are performing actions and all that.
That Paramatma is a higher one. So if you want to release from your bondage, only, that's the next shloka he will say, that you have to seek refuge in that Bhagavan. But here's something interesting, tishtati. One man came.
to me once. I said, Swamiji, here it is said, In Sanskrit, tishtati means standing. Bhagawan is standing in the hearts of all beings.
Why is He standing? I said, I never thought about it, you know. But I think Tishtati means what? Nivasati, that's all actually. He dwells there.
That's all the meaning is that Ishwara dwells in the hearts of all beings. He said, no, no, no, no. I said, you tell me why he's standing.
He said, you know, he's standing looking for an opportunity to run from his mind. Because there is such commotion that is going on in the minds of all these jivas that Bhagavan is saying, when do I get chance and I exit from here? Like I remember one scientist, Edison was there, you know.
He never liked going to parties and all that, but he had to go to parties and he was getting bored and all that. So slowly he wanted to escape. But that host suddenly saw him and he said, oh, Mr. Edison, so nice you came here.
Oh, you explained so many things, you discovered many things. What is that you are working on now? He said, on my exit. I am working on my exit.
Bhagavan also is working on it. And don't you know there are so many people who want to exit. They sit near the exit. Generally they ask also, can I sit at the back?
Whenever I want to go, I can go out. And when the church on notice board, there was a notice. Come early if you want to have good back seat.
So he said, standing. But Oh, you know, I get so wonderful people, you know. So one man said like that, why he's standing to run away?
But other man was standing there, he said, no, no, no, no, no, it's not that. Then Bhagawan standing, why? Because he's standing in the hearts of all, isn't it?
So some people maybe whose mind has a lot of trouble, so he wants to go away from there. But in the Hridayah Bhaktas also he is standing there, isn't it? So then what about that? So he said, he's standing there.
You know why? Because the devotees are such, they never ask for anything. So Bhagavan is waiting.
He wants to do something for them. That if the devotee desires something, I will run and do it for him. Oh, what a beautiful thing! And that you see in Ramayana. I don't know everything why it reminds me of Ramayana only.
Ramayana is a good thing. See, Sita ji never asked anything. And one day she saw a golden deer. And she said, Ram, Bazaar Anandya, Harina Ayodhya Natha. Oh, I want that.
And Bhagwan literally ran or not, immediately, aha. jahividhi kurangasangadhaichaleshiram Such beautiful meanings are also there. ishwarasarvabhutana hrudesherjunatishtati brahmayansarvabhutaniyantarudhanimaya All the Jivas are doing all their karmas. How?
Mounted on body, mind, senses, intellect and all that. But it is with Bhagwan's power only they are doing everything. If that power is not there, a big wrestler may be there or not. Or a big scientist may be there.
Can do nothing. That Bhagavan is all-powerful, higher than Prakriti, higher than that, all the Swabhava. Understand Arjuna?
Yes. Therefore seek refuge in Him. That is the next shloka we'll see in the evening. It's a very very beautiful topic now.
So before I conclude I have to tell you something. There is always something to tell. Oh Swamiji we know.
You are a salesman. So you may be saying, Oh no, no, no, no, no, no, no salesman. Today I am not selling any book and all that.
But remember, as you came, you got one envelope. You got it? not got you get it and inside there is a form also and you all are very highly educated people so everything is written there and you are used to fill up more complicated forms tax returns and IRS and all the business and all that.
This is nothing. It's child's play. Kata, kata, kata, kata. Only one column is there, how much donation you will give.
They only have to stop and think and then do it. Baki toh easy hai. And that donation is called Guru Dakshina.
I don't have to explain because you are sitting here on All the benefits of all donations only. So when you give to Chinmay Mission, you are also Chinmay Mission member. So you are giving to yourself only. And even if you are not a member, but you are getting the benefit of all activities, all programs, all that. And not only here, but you go to any Chinmay Mission center, anywhere all over the world, you have to say one password.
You know what is our password? Hari Om. And then immediately everything will open.
And I will allow. and all that. Our past, and the way you say Hari Om immediately they know it.
I changed my mission. Because changed my mission, people say Hari Om in a different way. So our password is Hari Om. So anywhere you are welcome, right?
So this is what you give, larger number of people are benefited. And what you give, this becomes my Guru Dakshina to Gurudev. You understand?
So and then his work, here in Houston itself, other places where all the work they don't utilize and i want to tell you something and that is we had a world workers conference in uh chin by vibhuti and this year we are celebrating puja guru there is birth centenary and our slogan is unto him our best and then i mentioned there you see our chin by vibhuti chin by jivan darshan very huge we have got their total exhibition there those of you have gone and seen so they know but everybody cannot go there and see so what i said wherever it is possible possible in any chin my mission center in india abroad with a smaller bigger scale they should have one exhibition of guru there's jivan darshan depending upon what place they have so in our delhi also they have got chin my chetna like in chennai also they have got in kasargo would have so wherever possible they do it can be one room only or one hall or what If it is possible to do so that Wherever the people are there they can know Gurudeva's life work his message And when you go there you can see that also I am very happy to announce that our Chinmay mission Houston Has You know taken up this project and to just equally and here we are going to have Jeevan Darshan, Chinmay Jeevan Darshan. And you know our Darshan Abhin always is very, very creative and she has thought very beautifully about that and how it is. She says, as we all who are studying Puja Gurudev, books on our spiritual path, scriptures, we know He always glorified our scriptures and the messages therein. So in Chinmaye Jivan Darshan we want to portray Pujya Gurudev's words and messages of our scriptures in a unique way to appeal to our multimedia generation.
So it's not only just photograph, you know, he was born as a child and this, this, this, not only that, but more emphasis on his teaching. So how it will be, I do not know. But I know when she is doing so, it will be something unique.
and it will be wonderful so all that we get here about these donations also and all that will be utilized for various purposes so this is also one of the very interesting interesting and important project so here also you will have darshan the vision direct experience you know of that guru dev teaching in different ways okay that also you can support in this so many activities are going on we have got chinmay vibhuti in india similar also we want to have in united states also some national level We call that project as Chinmay Mangalam. How, where, how, when, how, how it will slowly it will be unfolded. Immediately don't come to me and ask so many questions about that.
Okay? Everything happens slowly. Then again as you see an organization has to be a dynamic organization.
Right? And because keeping the present generation, future generation in mind and also Astro Pooja Gurudev's vision also in mind, keeping in that so an awareness which in my International Foundation was formed In Kerala, Gurudev also had mentioned that we should have one Sanskrit University. So, he only just mentioned Sanskrit University, but if something like that comes, don't immediately come to me, immediately don't come to me.
These are called pipelines. So many things can be in pipeline. So, we want to have, but how, when, Only it is sukshma sharira level it is, not sthura sharira level.
When something more concrete comes, we will tell you how it happens, what it is and not. So here, our Gaurang bhai is here. He will know anyway, and then he will communicate to you about various things what we are doing.
About Chinmay Jyoti you know already, it is traveling here. In India also it is traveling 237 places. And on 31st December it will come to Chinmay Vibhuti and we will put permanent Jyoti there in Ganesh temple there. So, that is also for mass contact awareness, that work is going on very well. And I thank you all very, very much for your devoted, dedicated, you know, support to Chinmay Mission Houston and Chinmay Mission Global.
Thank you very much. Now, I think I have mentioned. Now, these Guru Dakshinas are.
you can give in the evening today because some people make them only for Sunday otherwise tomorrow Monday is the last lecture then after that also it can be given ok now let us sing now why shall we sing today today I will sing one line twice and then you also sing it twice. Okay? Shri Ram Jai Ram Jai Jai Ram Shri Ram Jai Ram Jai Jai Ram Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Shri Ram, Sh Hari Om