Om Sri Ganesha Namaha Om Sri Saraswati Namaha Om Sri Guru Bho Namaha Om Samastu Jana Kalyane Niratam Karunamayam Namami Bhagavan Sri Krishna gave all that knowledge he had to give to Arjuna and And then he said, Do as you like. And then he said, Wait a minute. Don't do as you like. Do only as I say.
He says, Bhagavan says, Ishwara is there in the hearts of all beings and seek refuge in Him. And later on He says, seek refuge in Me, that means that Ishwara is Me only. Isn't it? And, sharanam braja means, now, suddenly you don't desire something else. What I have taught you, that only you do.
And now having said all that, Bhagavan asked Karjuna, the last question he asked. See the shloka number 72. kachchidadhyana sammohaha pranashtaste dhananjaya Arjuna, kachchideta srutam, did you listen to what I said? What a question Bhagawan you are asking. What else I was doing? In between I was asking questions also.
So that shows that I was listening to you. I said that is right. But I am asking, Ekagrena Chetasa. Did you listen to everything with single pointed attention and concentration? Did you listen to everything attentively?
Because we are very good at listening to everything tentatively and not attentively. So did you listen to that with extreme attention, concentration? That's what I'm asking. I know you are listening.
And if you say that, you know, I was listening to it, then kachchid adnyana samvopranashtaha then has your delusion, born of ignorance, gone or not? Oh. That means what?
If you have really listened to everything attentively with single-pointed attention, then your delusion must have gone. But if you say you listened to it with great concentration and your delusion still continues, that means you didn't listen to it properly. But if you have really listened to it, then it must have gone.
Dhana Niyaya. So the question is asked and Bhagwan ka dil duk duk duk karata pata ne what he says you know because sometime you know the teacher ask the student have you understood? and student say what?
I tell you it can be so demoralizing for the teacher also you know haan ki now he is asking what? What I taught you? What did you teach? So the problem will be there. So Bhagwan very, I think maybe hesitatingly asked, you know, Everything okay?
Prana shastra dhananjaya? Now Great luck of Bhagawan. And you see what Arjuna said.
Ho ho. Arjuna nashhto mohasmrtyrlabdha tvatprasadanmayachyuta sthitosmiyatasandehaha karishyevachanam tava karishyevachanam tava Now Arjuna says, Nasto moha, gone is my delusion. Ah!
Thank God. Delusion gone. Nasto moha. Smritir labdha. Now I have regained smriti.
The memory. Means here he is atmasmriti. Means now I have recognized my true self. That's the meaning here. Here memory is. in terms of knowledge.
Bhagavan Ramana Maharshi in one place he says, according to his smriti means firm abidance in the self. Very high state. But otherwise generally he says smriti means memory. Oh, I remember my nature. What it means now, I have gained that vision, that knowledge of the self.
My delusion is gone. and I have gained that knowledge of the Self and Bhagawan, all credit goes to you. Tvat Prasadat, Mayas Prati Labda is only by your grace That I have gained this. He achyuta.
Achyuta means the one who is never fallen. From his absolute state of ananda. That is called achyuta.
Never fallen. Always ever abiding in the self. So Bhagawan. may take the avatar of Matsya, Kurma, Varaha, whatever avatar he may take. But Bhagawan remains Bhagawan only.
He never slips from his absolute state. So, So, Now, Now, I stand here freed from all doubt, confusion. Now there is no more doubt. And the best sentence he told Bhagawan, Karise Vachanam Taba. I shall do your bidding.
Whatever advice you have given, that only I will do. I will do. And that's what I told you, sharanam means what? Not to have our own will. See the interesting part is, in the human birth, we have given some free will.
That you can do what you want to do. But the best use of free will is to surrender that will to God. And say, Bhagavan, what you say, I will do that.
That's the most beautiful thing and important thing we have to learn. You have given me freedom, but I give it to you only to decide. Then everything will be fine.
karisye vachanam tawa nashto mohas prithir labdhatvat prasadan maya achyudam Now, this is very important thing that we have to learn. What is that you know? After reading the Bhagavad Gita, a question arises, what is the main objective or main theme of the Bhagavad Gita? Because here you find, There is a lot of description, you know, of Karma Yoga is there, Bhakti is there, Jnana is there, Yoga also mentioned, correct?
And there are different Yajnas are also pointed out in the fourth chapter, including control your diet. See, everything is said there in this Bhagavad Gita. So, a question arises, what is the main, main purpose of this?
You know if you read different commentaries, they say, some would say, main thing is, Gita says, work. That's the main thing. And at one place, they say, See, yogi bhavarjana.
Yoga, practice yoga. Karo karo, asana, pranayama, dharana dhyana. That's what is the main thing that is said.
Bhakti that is said. So many, so many are there. So then, So question arises, what is the main purpose of that? So, there is a method of arriving at the very theme of any textbook.
And one of them, the most important is, you see the beginning and what is the end. Upakrama upasambhar it is called. So the actual Bhagavad Gita begins when Arjuna surrenders himself to Bhagawan and he says Bhagawan dharma samudha chetaha I am deluded about dharma, dharma means my own identity, my own duty and I don't know what is that in which lies my absolute good.
So it is Arjuna's confession that Bhagavan I am ignorant and in that ignorance there is lack of discrimination and I am deluded. So, if the student is saying that I am deluded, so what will be the aim of Bhagawan now tell me? A patient goes to a doctor and say, I have got heart problem. And so then doctor, whatever he does, it will be to remove that heart problem, isn't it?
See, the whole treatment will be focused only on that. So here also Arjuna says I am ignorant and because of ignorance there is now delusion. I am not able to understand what I have to do.
And now you shishyas them shadhimam. He says you please teach me. That's how it begins.
So that means what? Arjuna's problem is moha. Ignorance, lack of discrimination, which is causing shock also. The grief, fear and all those things are there. So then Bhagavan's whole objective will be only to remove his delusion only.
Simple thing. And that you can see so many places Bhagavan says Once you gain this knowledge you will not get deluded. That also Bhagavan says.
And now in the end what Bhagavan asked him? Did you do pranayama? Are you going to do pranayama? Bhagawan asked.
Are you going to control your diet? They are our means to gain control over ourselves and all that. But Bhagawan is asking straight question, your delusion is gone or not?
For which the whole teaching was given and all other things were said only to prepare the mind for gaining this knowledge to remove that delusion. So we should not have any confusion as to what is the Tatparya, what is the very main purpose or the objective of this teaching of Bhagavad Gita. All other things, whatever said is only for this. So when you look at Arjuna's question and then after teaching everything what Bhagavan is asking and then what Arjuna is saying, He said my moha delusion is gone, I know what is absolute good and now I know where I stand and then from where I have to work here that I know now.
So my moha is gone. Therefore, you know, if you read even the commentary of Sant Nyaneshwar Maharaj also, on this Gita, the end, he also has raised this question, as to what is the primary teaching of the Gita and purpose of Gita. And he very clearly says, avidya nivrutti.
It is the dispelling ignorance. Avidya nivrutti is the main function of this. So that we from this Arjuna's beginning and Bhagwan's teaching and what Bhagwan has asked him and what he has said from this it is so obvious that it is very very this alone can be the theme of that. All others whatever said there they are only to prepare the mind and only gain this knowledge so delusion goes away.
So my moha about dharma. Amudhachetam. My delusion about my identity, my duty and my absolute good. And the very purpose of this war.
And everything, all that is gone now. Smṛtir nabdhāl. Now I have gained this ātma smṛti, this knowledge of the Self I have gained now.
Now I know. Now my doubt also is gone. And Bhagavan, don't you worry.
Oh, I am going to fight now. Karīśye vacanam tam. I have understood your message.
So I shall do now your advice. And here ends the Bhagavad Gita. Completed.
Now remember, this whole thing was being narrated by who? Sanjaya. To whom? Dhritarashtra. In the very beginning, Dhritarashtra Uvacha Dharma Kshetre, Kuru Kshetre, Samaveta Yuyutsava, Mamaka Pandavas Chaiwa, Kimakuru Vata, Sanjaya, then Sanjaya also you please know it is not a running commentary actually Sanjaya saw everything and only on the 10th day he has come to say tell Adhritarashtra the first news was that Bhishma Vitam fell down hmm and then Dhritarashtra cries weeps and then he said now please tell me detail what happened then because many people think oh he was sitting in the palace and Dhritarashtra and in the dramatical it is shown you know TV serial you know like a cricket commentary It is just not possible also.
Because in a huge battlefield, so many things at one time, even if you see everything and all that, can you narrate everything? It's not possible. It is not said in that way anyway.
So Sanjay Vacha... That now Sanjay, because he was reporting everything, that the battlefield, such and such thing happened, and that Arjuna came there, and Arjuna got deluded, and then Bhagavan gave this teaching. Right? So now Sanjay is concluding this. Sanjay is the most faithful reporter and he was really a great devotee of Bhagwan Sri Krishna and he was very loyal to Dhritarashtra.
but he also knew that his Dhritarashtra is really blind and then he is What they are doing is not right, but he always had soft corner for Pandavas but he was Bhakta of Bhagwan Sri Krishna and that's why when Ved Vyas Ji asked Dhritarashtra, do you want to see the battle? No, no, no, no, because he knew it will be terrible thing and I can't watch the destruction of my all children But do you want to hear that? So he gave Divya Drishti to Sanjay and it is said Sanjay was not only able to see what was happening, but even he could hear who is talking to whom and what they were talking.
Not only that, what was happening in their mind also at that time. That Divya Drishti was not ordinary one. So all the other army people were sitting there, standing there, but nobody knew what was happening there.
Only Sanjay saw everything and he heard also everything. He says that now. We'll see here now what Sanjay says. Sanjaya uvacha ityaham vasudevasya Parthasya cha mahatmanah Savadamimashrausham Adbhutam Romaharshanam Sanjay says, iti das, aham, samvadam, ashrosham, ashrosham means, Shrutavan, I listened.
What? Imam samvadam, this dialogue, dialogue between whom? Vasudevasya Bhagwan Vasudev Bhagwan Shri Krishna and Partha such a Mahatma na ha. Now you see he is calling Partha as Mahatma. Even though somebody says Mahatmanaha Vasudeva, Mahatmanaha word is such that it can go with Bhagwan also.
But there is nothing special then. Bhagwan is already a Mahatma. Mahanatma. But after gaining this knowledge, anyone who gains this knowledge, he becomes Mahatma.
No, Arjuna has become Mahatma. Parthasya ca Mahatmana. What is the Mahatma?
Bhagwan Shankaracharya ji generally describes this Mahatma as Akshudra Buddhi. It's called Mahatma. He is not narrow-minded. Very large hearted.
The whole world is accommodated in heart. Our Mahatma, that great soul, self, he who has realized, that is called Mahatma. Do you know in the seventh chapter Bhagavan said, After the punya of many lives, a person in a particular life comes to realize all this is Vasudeva. And the one who realizes, he is called Mahatma.
See, the answer will be there only. So therefore it is correct, it is from Arjuna only it is said Mahatma. So this dialogue I have listened to, dialogue of Bhagavan Sri Krishna and the Mahatma, Partha, and what is this dialogue?
Adbhutam. Only one word I can say, Adbhutam. Adbhutam, it is a wonder.
That's all I can say. This whole knowledge is such, about what it is said, the one who experiences it, experiences it as a wonder. The one who speaks about it is a wonder, has wonder. The one who listens to it has like a wonder. And the listener is a wonder.
Speaker is a wonder. Realization is a wonder. Everything is wonder only. What is Ashtariam?
Ashtariam is something you experience. And you just find no words to describe it. And then what you say? It is just wonderful. Why don't you take water?
No words. Something experienced. But when it comes to description, descriptions, you are speechless.
And in Sanskrit very beautifully it is said, when you experience something and the only words that come out of your mouth is Aaaaah, Aaaaah, Aaaaah iti charriyate iti aashtaryam. Haven't you heard this Aaaaah moment? People are waiting for Aaaaah, Aaaaah. That's called Aashtaya.
You experience but you can't describe. Only say, ah, wonder. Adbhutam Roma Harshanam. Roma Harshanam means, on Roma every hair on my body, as I think of it, remember it, it just stands on their end.
Horripulation it's called, all this. The hairs stand on their end. Ityaham Vasudevasya Parthasya Chamaatmanaham Samvadamim Adhbutam Ashrausham Adhbutam Romaharshanam You know, in many many commentaries, nobody has said much about Sanjay. But in our Gurudev's commentary you will find about Sanjay and something Nyaneshwar Maharaj has spoken a lot about Sanjay.
Nyaneshwar Maharaj, most lucky person. Not directly related to anyone of them. But his Krishna Bhakti.
His dharma was at the same time loyalty to that Dhritarashtra, very peculiar combination of all that. This Sanjay was a wonderful person. And the Kauravas had soft corner for him and Pandavas also had soft corner for him and they loved him. So to be loved by both the opposing parties, isn't it a wonder?
And now such moment, he remembers Bhagavan Veda Vyasa Rishi. It is because of His grace that he was able to see the whole thing. And the war happened and everything is okay, but the most important thing was Geetopadesh.
And he heard that. Vyasa Prasada Shrutavan Etad Even though the teaching was given to Arjuna, but I was there and I could listen to that Shrutavan and only because of the grace of Bhagavan Ved Vyasarishi. Now it is interesting to note Bhagwan Shri Krishna and in his Vibhuti Yoga he says, Pandavanam Dharanjaya.
Among the Pandavas, I am Dhananjay. And Muni naam apyam Vyasa. So among Munis, I am Vyasa.
So Bhagawan is standing as one place as a teacher. And Bhagawan only standing there as a disciple. And Bhagawan is standing as Ved Vyasa Ji who wrote the whole thing.
And by His grace, Sanjay listened to it. So Bhagawan is everything. Yes.
Vyasa Prasadashvan Etadguyamidamparam Paramguyam Such a supreme secret we have already talked about This supreme secret Which otherwise no one could have known Is only by grace of God Grace of Guru Only this can be understood Jnaneshwar Maharaj says Tethi chikhun viralat jane Nivruti krupe jnana deva bole He said To realize the nature of the supreme truth, only some rare, rare, some only person knows that, but he says, I am saying because of the grace of my Guru. It is not possible otherwise. So Vyasa Prasada Shruta Vaan Etad Guhyamidam Param And which was taught by Yogam Yogeshwarat Krishnat Sakshat Sakshat Yogeshwarat Krishnat Kathayatasyam Sakshat Bhagwan Yogeshwarat, Sri Krishna was talking. He is not second hand, third hand, fourth hand. Direct Bhagwan speaking.
This Yoga. And you see, one is called a yogi and yogishwara. So that means what?
Lord of all yogis. Bhagavad Gita is not Lord of yogis. He is the Lord of yoga itself.
That yoga, practicing which a person is called yogi. Bhagavad is the Lord of yoga. Whichever yoga you understand. Whether you understand Ashtanga Yoga, Dhyana Yoga, Bhakti Yoga, Karma Yoga, whatever Yoga you understand. That which unites Jeeva with Bhagawan is Yoga.
So I listened to this supreme secret Yoga from... Directly when Bhagawan Shri Krishna was talking to Arjuna, I can't believe my eyes. My fortune. And then, continuing he says, Rajan Samsprutya Samsrutya Rajan Samsprutya Samsrutya Samvadamimamadbhutam Samvadamimamadbhutam Kesavaarjuna yo punyam, rishyamica muhur muhu, hey Rajan, oh king, now who is this Rajan?
Dhritarashtra. You see if you do not know this story and all that suddenly you say who is Sanjay and who is this Rajan coming there? So he is speaking to Dhritarashtra.
Rajan, O King, Samsvartya, Samsvartya. remembering and remembering what? Imam Adhbutam Samvadam, this most most wonderful dialogue between Keshava and Arjuna, This dialogue again and again as I remember, remember, vrishyamicha muhur muhu, I rejoice, I rejoice moment to moment, again and again, again and again.
Because this dialogue is what? Punyam. Punyam samvadam.
It's not chit-chatting, that waste of time and all that. Punyam is punatiti punyam, which purifies your mind. The most purifying dialogue between Krishna and Arjuna, as I remember, Rishami, Rishami.
And then, the whole of the war, the highlight was the Bhagavad Gita teaching, isn't it? And what was the high point in the Bhagavad Gita itself? You know what? Bhagavad's Vishwaroopadarshan. That was something.
What we see the world is two-dimensional, three-dimensional and you want to go to see the movie, you know, three-dimensional movie with special goggles we wear and then you watch and all that. But this Bhagavans is what? Multi-dimensional and multi does not mean 10, 20 or anything.
Bhagavans Vishwaroop Darshan was, you know. Countless dimensional that was that that is a darshan that was there and that could not be seen with these eyes only Arjuna was given also special Divya Drishti only with which only he could see that So how many dimensional that you view was that? So of the entire war, the most important aspect was Gita Upadesha.
But in this Gita Upadesha, there's something more most fantastic, astounding, mind-boggling, and all that the vision was only of Vishwaroop Darshan. And therefore, Sanjay said, tachya samsprtya samsprtya rupa matyad bhutam hare Vismayome Mahan Rajan Rishamicha Puna Puna Hey Rajan, tachy sanspruitya sanspruitya And again remembering, remembering What? Harehe adbhutam roopam Everywhere word adbhutam, adbhutam What do we cover this? Why shabdai ni milta?
I can't find word only other than Wonderful, wonderful, wonderful Wonderful form of Bhagwan Now you know How many wonderful forms of Bhagwan There in the Bhagavad Gita Of course, there is a vision of the universe. But you know, the Lord of the universe, sitting in the chariot as a charioteer, just think of that, with the reins in his hand, and driving the chariot of Arjuna, and driving the horses and all that. What lupa that must have been?
There was a Krishna Bhakta, someone asked him, you are devotee of Krishna, you must have read Bhagavad Gita many times. He said, not even once. He said, why you don't want to read?
No, no, no, it's not that I don't want to read. I every time start reading and the moment that descriptions come, what? Tata shvete hai rukte maha tishyande nestitau And there arrives on the battlefield a chariot and Bhagawan Krishna How did I forget everything? Because I see only Bhagawan And Bhagwan as a charioteer is one thing, but for his devotee's sake he can become a charioteer.
What is that you just think? This prabhala, the love of devotee is such that Bhagavan also forgets all his Ishwaratva. Bhaktache prema sati sodili mi laaj.
Esam parathe me bhajan leka. Ki bhakto prema, Bhagavan says I just gave up my what? Charity. So the idea that Lord of the universe becoming a charioteer itself is.
There was another devotee who was in the forest. He was going, where is that Arjuna? If I find him, I want to kill that Arjuna. And Arjuna was passing by that.
He didn't recognize Arjuna. Arjuna said, what happened? He said, what does he think of himself?
He makes my Lord drive his chariot? See his devotion. Arjuna ran away from there.
I don't know what he will do. So Bhagwan's form. One form is this. Adhutam.
Then he showed Virat form. And then Arjuna said. Bhagwan please take your gentle form. Again Bhagwan taking gentle form. How many forms are there?
My mind is filled with wonderment. And again and again I feel so delighted. And again and again as I pinch myself, did I really see all that? And I heard all that.
And what did I do? I was so lucky. What happened? So there is so many vismayas, so much vismayas. And on my own luck and my fortune, how come Ved Vyasa Srishti selected me of all people?
Rishan, Rishan. And we come to the last shloka. And it is the last shloka said by Sanjay.
It's a marvelous shloka. And if we just keep on thinking on this one shloka, there is so much to think. So much to think. Sanjaya uvacha Yatra yogeshwara krishna Yatra parthodhan urdharaha Tatra shri irvijayo bhuti Dhruvani tirma tirmama You see, when a person has got such Guru's grace, Bhagawan's grace, an ordinary sevak also can make such a statement, you know, such a most beautiful statement, deep of deep import, he can say that. He says, This is my firm opinion and firm view.
What is that? There where the Yogeshwara Krishna is there, the Lord of Yogas, that Bhagawan is there. Krishna, Krishna means what?
Sadhananda Swaroopade. Two letters are there. Krishi Bhuv Satyarthaka Dhatu Na.
So sadananda surupa hayatyartaha. The very meaning of the word Krishna is sadananda, ever blissful. And therefore it attracts.
Because what attracts us to anything is ananda only. That Ananda Swaroop Bhagawan Sri Krishna is there, Yogeshwara Krishna is there, and Yatra Partha Dhanur Dharaha, and where the Partha, and that which Partha? Dhanur Dharaha, the V, what do you call it? bow wielding Arjuna not the one who had in the first chapter all the bow is slipping from my hand my mind is whirling I can't even stand up sit down then if you can't stand I can't Rathopastu pavishatayasayana Not that Arjuna, Dhanur One who said Karishye vachanam tava And he is a bow-wielding Arjuna, so where Yatra Yogeshwara Krishna Yatra Partho Dhanur Dharaha So when Yogeshwara Krishna This is the combination Then Tatra Sri Tatra Sri Sri is there Vijayaha, Bhuti, Dhruva Niti, Matinamamata. Sanjay says that is my view.
Now Tatra Shree, Shree means what? One meaning of Shree is generally said Lakshmi, wealth. But Shri also means there is grace, there is beauty, there is Shobha, most graceful.
Grace is there. Remember, some person can gain money with smuggling, gambling also, but there is no Shri. There is no Shobha. If someone gains wealth with corrupt means and all that, there is no grace and beauty in it, isn't it? But here the Shri is that, Shri stands for Shobha, grace, beauty and the beauty and grace of Brahmavidya.
That the Shri is there. Then Vijayaha. Vijayaha means what? Victory. In the Mahabharata again it is said, yato dharma stato jaya.
Where dharma is, there the real victory is. Otherwise what? All the victory that ends up only in defeat and sorrow and all that, but the real vijaya, which is not only the outside victory, but you gain victory over your own self. That vijaya is there.
Bhūti hi. Bhūti is called expansion. Not only that you gain something, but then there is expansion of that. That is called bhūti.
And you feel very happy when you start a business and if it expands, then there is a beauty there and then expansion is there. It's not like that. Vijaya, Bhutihi, Dhruvanitihi. Dhruva means abiding. Niti word is very difficult to translate also.
Neem is to lead. Niti means that which leads you. To your goal, to your success. So niti word, niti also means law.
Niti means policy. Niti means strategy. Niti means moral ethical values.
All that is there in the word only that niti. Dharma niti, raja niti, artha niti. So many nitis are there.
So the firm... Ethical policy will be there only where Yogeshwar Krishna and all that is there. Otherwise everyday amendments. Whatever it is, go on amendments. Because we make a rule and then if it is very uncomfortable, amendment karo.
And then when we make an amendment, then suddenly we realize the earlier law was comfortable for present situation. and all that because there is no abiding policy you know because when depending only this floating what I call the situation continue changing on that if you make your foundation policy it will be like that only because you know foundation at all Yatra Yogeshwara Krishna, Yatra Partho Dhanur Dharaha, Tatrasheer Vijayobhuti Dhruvani Tirumatinam. Now, the implication of this is, Yogeshwara Krishna means, Yogeshwara Krishna Bhagawan gave spiritual knowledge. So where the spiritual knowledge is?
and Partho Dhanur Dhara who is ready to act in the light of the vision of spiritual knowledge that action because if there is a vision that is given by Bhagawan Krishna but that vision has to be translated into action. That is action. Once a long time back, I had written, vision without action remains imagination. And action without vision creates division. Only vision and action brings transformation.
That's what will happen here. So therefore it is said, means where there is a spiritual great vision, and there also is action, as Arjuna said, and there is action. There is Sri Vijaya Bhuti Dhruva Nitya. So in our individual life also, also if we make spiritual knowledge as the basis and foundation of our life and all activities and then act then see what will happen any individual also did that that person becomes Mahatma only right and if a community follows that aha what to talk of that But where there is no spiritualism, only worldly worldly worldly matter. You know so many our families are also breaking down and all that.
Do you know why? Because all the relations are based on flimsy kind of worldly considerations only. It's something like, you know, a young girl asking that boy, you are marrying me because my father is going to give a lot of money? He said, of course not. Even if your uncle was giving, I would have married.
I am not marrying because your father is giving. It doesn't matter to me. Even uncle is giving, it's alright.
So how long will this last? Some solid foundation? I promised that I will complete and I have completed because I maintained the required run rate and therefore it has happened. It is all by God's grace, Pooja Gurudev's blessings and your most wonderful response And organization that is possible.
Om Tatsaditi Srimad Bhagavad Gita Upanishad Brahma Vidyayam Yoga Shastra Sri Krishna Arjuna Samvade Moksha Sanyasa Yoga Nama Ashtadashodhyaya Now thus, this 18th chapter ends. In the Bhagavad Gita, not in Garuda Purana, in the Bhagavad Gita, which is the Brahma Vidya Upanishad, dialogue between Sri Krishna and Arjuna, and its name is Moksha Sanyas Yoga, yoga of liberation through sanyas. You understand?
So we are gaining this liberation through sanyas. Okay? Now, We read the first shloka again. Again you are starting the whole thing. No, no, no.
You just read that, which indicates we'll keep on reading it. Because it is not like a newspaper. It is not like a newspaper. It's not. It says, Arjuna Uvacha Sanya Sastya Mahabhaho Sanya Sastya Mahabhaho tatva mithyami veditum tyagasya charishi kesha pruthakkeshi nishudhana We offer the success of this yajna at the lotus feet of the Lord and puja Gurudev.
Okay, now let us sing the name of the Lord. Now, Gurudev's story. like one kirtan particularly and he used to ask me to sing that kirtan that I am going to sing very simple but he always liked it very much.
Shree Krishna Sharadam Vamahi Shree Krishna Sharadam Vamahi Shri Krishna Sharanam Vama Shri Krishna Sharanam Vama Shri Krishna Sharanam Vama Shri Krishna Sharanam Vama Shri Krishna Chandra Bhagwan Ki Jai, Shri Sadgurunath Maharaj Ki Jai, Om Purna Madaha Purna Midam Purna Purna Udachyate Purnasya Om Shanti Shanti Shanti Hari Om Shri Guru Piyonam Hari Om