Bhagavad Gita Ch12 part 01 on 06 December 2020

Full Transcript(Not Corrected)

Om Vasudeva Sutam Devam Kamsa Chanuram Arthanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadogavo Dogdha Gopalanandanah Artho Vatsa Sudhir Bhokta Dugdham Geetha Amritam Mahat Mukham Karoti Vachalam Pangum Langhayate Girim Yath Kripa Tamaham Vande Paramananda Madhavam We have almost come to the end of the eleventh chapter of the Bhagavad Gita, which is called the vision of the universal form. Arjuna was terrified by seeing the reality. We are blind or one-eyed. We only wanted to see what is pleasant, what is good and what contributes to our selfishness. We turn a blind eye to everything, other people's suffering. Suffering is nothing but death. This Covid, how many millions of people, probably a million and a half people have died there. So this kind of vision we don't have. Only when death or suffering comes to whom we consider me or my family, which is an extension of my own ego, then only we feel bad about it. But this inevitable fact, this world is nothing but a mixture of good and evil, happiness and unhappiness, praise and blame and getting something and losing something. Then that picture is continuously going to change. Nothing is going to remain permanent. If when we get that picture, we are likely to lose all our hopes. And that was what terrified Arjuna. He could not stand it for a long time. Then he requested Bhagawan, Hey Bhagawan, your former form, which was very pleasing, please grant it. And the Lord also understood because He understands us better than we understand ourselves. So what did He do? Iti Arjunam Vasudeva Tatha Uptva Swakam Roopam. Darshaya Masa Bhuya, again He showed His former appearance and then He consoled Arjuna. And then Arjuna became very, very tranquil, happy, positive, etc. How do we know? Arjuna said, having seen this human form of yours, Dhrishtvedam Anusham Roopam and what type of form? Saumyam, very pleasing, that which makes our heart swell with joy, pride. Idhanim Asmi Samruthah, I got back my self-control, mind control. My body stopped quaking, shaking. Sachayatah Prakrutim, as if the whole universe I was perceiving, that also came back to its own nature. Then the Lord said that Arjuna, do not think, do not mistake, that just because I am your friend and I have granted you that vision. No, Sudur Darshan, extremely difficult. Now you understand how difficult it is because you are given and first you enjoyed, then you started paying the price. Enjoy first and then suffer later on, paying the price later on. As they say, marry in haste and repent in leisure. So this is like that. Even Gods, great saints, Siddhas, they are all continuously wanting to have this vision, but it is not possible. Sudur Darshan, but is it impossible? It's not impossible. Is it possible? No, it is not. It is possible, but very, very difficult. So supposing I do tapasya, not possible. Suppose I study the scriptures, can I get this vision? Not possible. Suppose I serve everybody, I give up everything that I have, is it possible? Not possible. Na aham vedai na tapasa na dhaane. Suppose I continuously worship you, is it possible? Not possible. Then what is the way? Then should I not do all those things? No, no. You have to do all of them, not one of them, but all of them. You have to study the scriptures, you have to do lot of austerities, you have to try to become unselfish by distributing, by what is called caring and sharing, by loving everybody. Just as you share your things with your beloved family members, you have to share with anybody who deserves it. And at the same time, you will have to go on worshipping. What is worship? You have to go on praying. You have to surrender completely to me. It is only because of my grace, you will get it. So then, if it is your grace alone enough, it is not enough. I can bestow my grace, no doubt. I have no problem with that. But will you be able to receive it? Not possible. Will you be able to retain it? Not possible. Then what is the way? A combination of both. You lead a sadhaka's life, means doing those things. Continuous scriptural study, continuously worshipping God, continuously caring and sharing everything that we have, that is how we acquire Sarvatma Bhava, and continuously practising hardships. What hardship? When suffering comes, bear it with equanimity, cheerfulness. This is called titiksha. Titiksha sahanam sarvadukhanam apratikara purvakam jinta vilaparaitam titiksha sa nigadhyate You can never know. He parantapa aham evam idah tatvena methumcha drashtumcha praveshtumcha To behold me in this way, to know me, and to become one with me. Accepting through one-pointed devotion, parabhakti, supreme devotion, a devotion which knows nothing excepting God. Only through that kind of bhakti it is possible. Suppose I get that bhakti, how long will I be able to see? You can see permanently. In fact not see, you will become me. And is it a temporary phase? No. Forever you and I will become one. Then there is no I, there is no you. Like as I mentioned, a drop of water is a drop of water. It is called a drop of water. And if it is a drop of water, very within a second, it will be dried up. The air is there to dry up. The earth is there to dry you up. The fire is there to dry you up. The air is there to dry you up. Everything is there to dry you up. But if the same drop somehow manages to fall into the ocean, what is the first thing that happens? That name drop is dropped. Then what remains? Water. It doesn't even say I am an ocean because that is also a limitation. So this is the goal. You will enter, pravesh tuncha, possible. And that is the only goal of life. And that is why all the sadhanas have to be practiced. Oh Arjuna, without devotion, nobody can enter me. I am a follower of the path of what is called bhakti. I will enter into you. But I am also a follower of jnana. Is it possible? No. Surrender yourself to God. Identify yourself with God by whatever path. Even that identification is not possible excepting by the grace of God. Many people do not realize it. The desire for practicing spiritual disciplines and favorable circumstances, an appropriate human body for the practice of spiritual disciplines and finally progress in spiritual disciplines and finally merging in the Divine Lord is only possible by the grace of what Sri Ramakrishna calls the Divine Mother. That was the great lesson. We have discussed earlier the story of Totapuri Maharaj. He realized later on, I was a jnani and I could sit, I could meditate, I could remove lust, anger, etc. I could become pure. I could finally enter into samadhi only by the grace of God. And then he became a bhakta. First he was a jnani, then he became a bhakta. That's why Madhusodhana Saraswati beautifully frames it. What is it? After realization, dvaitam advaitadapi sundaram the most enjoyable, here is some point you have to take note. What is it? Was Totapuri Maharaj a very happy person? After he entered into Nirvikalpa Samadhi and then after he came out, he was a happy person, but not such a happy person. As soon as he understood, this is all the grace of my Divine Mother. Until that time, that Mother Kali remained, Sri Ramakrishna's Divine Mother, which he never understood. Then he understood, She is the Mother of all. She is my own Mother. As soon as he understood, he became, we have to guess, the greatest, most happy person on earth. So he says, bhakthiyatu ananyaya ananyaya bhakthiya eva only through one-pointed devotion to me aham evam vidho darshayitum shakyaha It is possible for any bhaktha only by my grace, by becoming a bhaktha. Who is a bhaktha? He who completely surrenders, depends and knows nothing excepting the Divine Lord, Divine Mother. Only then he will have correct knowledge, he will have uninterrupted vision of the Mother and ultimately he will merge in Mother and there will be no differentiation between me and then the sadhaka and the Divine Lord. Having said all these things, the last verse is an introduction to the next chapter, which is called bhakti. Here he is talking, accepting bhakti, nothing else he is talking about. Then how to become such a bhaktha? He is giving what we call a capsule format of bhakti, which he will expound in the 12th chapter. What is this capsule form? So this is a tradition in Vedanta. Shankaracharya takes great advantage of it whenever he is writing a bhashya. What does he do? First he will state in a very concise manner called sutra praya and then it may be 5 pages, 15 pages, goes on expounding and what I mean by this sutra. That is how the sutra literature has come into vogue. Okay, what is he talking about? Oh Arjuna, become a bhaktha. Oh spiritual aspirant, anyone, become my devotee. There is nanya pantha vidyate ayanaya. What is he telling? mat karmakrit mat paramo mat bhaktah sangavarjitah nirvairah sarvabhuteshu yah sa mam eti pandava There are positive indications, negative indications. Positive actions a person must cultivate and certain things he must refrain totally, completely if he wants to become this kind of bhaktha who can know me, who can see me and who can become one with me and like three steps. First he comes to know, then he desires me, then he will be able to see me first as a private darshanah then wherever his eyes goes vidya avinaya sampanne brahmane gavi hastini suni chaiva svapakhecha panditah sama darshanah wherever their sight goes, their indriyas go, they see nothing but that Divine Lord. So what is it? What are they? What is called positive spiritual qualities one has to develop? He who does my work and looks on me as a supreme goal who is devoted to me. These are the positive characteristics. Who is without attachment and without hatred for any creature. These are negative qualities. Such a person who cultivates these both positive and negative qualities he alone comes to me. Oh Pandava! Let us now analyze. Hey Pandava! Oh Arjuna! Yaha! Any aspirant, spiritual aspirant who wants to obtain uninterrupted bliss, immortality let him become mat-karma-krit. Krit means he who performs. Performs what? Karmas, actions. What karmas? Dharmic karmas. Whether it be praya or shraya it doesn't matter. First thing is dharma. That is why in the Hindu philosophy the Purusharthas are graded. The first thing is that we start with dharma. So in the Taittiriya Upanishad also we get these commandments. Many commandments. So many commandments are there. They are commandments. That means you neglect them at your own peril. So Arjuna! What is the first thing? Whether you are doing external activity or internal activity. What is external activity? Everything that is done by the five sense organs of hands, feet, etc. Or whether you are thinking, contemplating, meditating, you are cultivating positive thoughts, negative thoughts, pure thoughts, impure thoughts. Anything that we do with our sukshma sharira, with our mind in other words. Why? Because in the sushupti state we don't do either dharmic or adharmic activities. It is only with the gross body and subtle body. Never with the causal body. Then what is the relationship? Whatever we do in these two states of waking and dream, they produce appropriate what we call habit samskaras. And these samskaras remain in the form of seeds which will influence our future life. So mat karma krita. Mat karma means what? Associate every action with me. Earlier we have seen also. What is it? Whether you are sleeping, you are blinking, you are eating, you are talking, you are moving, or whatever you are going, swapan, swachhan, gachchanan, ashanan, swapan, swachhan, gachchan, unmishan, nimishanapi, indriyani, indriya, dhesh, vartante, iti dharayan. Whatever physical actions are done and every physical action is directed by an appropriate inner thought. I want to blink. Even though we think they are mechanical, but it depends upon our samskara. For example, there are people who go on staring at the sun. This is called one kind of prataka. For hours together, unblinkingly they can do. And that was what happened to Sri Ramakrishna. Many years he said, I could not blink because of continuously shedding tears. So he said, maybe I developed a new disease. Oh mother, do not make me suffer from this disease. I know nothing else excepting you. If I have developed this one, this state of inability to blink, it is only I am devoted to thinking about you continuously and shedding tears. Forcibly, he used to try to close his eyelid, pull it down, like we pull a curtain down. But he said, sometimes I succeeded, sometimes did not succeed in it. Whatever we do, every single physical action has an influence, a cause in the form of our thoughts, our desires, our resolutions, our imaginations, etc. in the mind. All of these must have only one object, central object. What is it? I want to go to God. I want to love God. Ishwara, arpana, buddhi. That is called, you call it karma yoga, call it bhakti yoga, by whatever name you want. Every single action, even unconsciously, I will not do after some habit is developed. Beginning of course, mind will be scattering, thinking of other things other than God. But, when we progress sufficiently, that should be your goal. Oh Arjuna, that means, Oh Sadhaka, anywhere you want to progress in spiritual life, think only about God. Make it a habit. Associate every action, I am seeing, I am listening, I am smelling, I am tasting, I am touching, only to obtain the grace of God. This is called, mat karma krith. Then, in order to be able to do this, I must have, what is called, inviolable one goal. What is that goal? Only God. I want God, and I want other things, that is also not, should not be there. I want God first, something else later on, from God. That should not be there. I want, nothing else but God. Even if God offers me, everything, I don't want that. Because, without God, everything will be, what is called, dukkha, suffering. With God, suffering itself is the, greatest joy. This is called, mat paramaha. Paramaha means, than which, there is nothing higher. And what is it everybody wants? He wants only, ananda. And this brahmananda, is unequaled, and only, an infinitesimal, part of that ananda, that is what we are, running after, after this worldly objects. So, sometimes they give, sometimes they do not give, sometimes they give, just the, opposite of it. The same object, can give us happiness, sometimes doesn't give happiness, sometimes gives terrible, what is called, unhappiness, suffering. So, let me be, your supreme, and only goal, nothing else. That is called, moksha, that is called, atma jnana, brahma jnana. Then only, if, everything you do, through karma yoga, is associated with me, and, slowly your mind, becomes purified, and you have, better understanding, then, you understand, everything is worthless, excepting God, then you fix your mind, only on the realization of God, and then, slowly you start, your life of a, devotee. That was what, Prahlada, spoke to the Lord. O Lord, just as worldly people, have tremendous attachment, to every worldly object, let me be attached, that great, worldly people's attachment, to worldly objects, but, towards you. So, we all have the potentiality, because we are already, attached to the world, terribly. How much percentage? 100% because, if we are attached to the world, only 10%, when we turn, our attachment to God, our attachment to God, also will be only, 10%, not even, 10.1%, not even, 10.00001%, exactly 10%. So let me, have the God, other than me, there is nothing supreme, because, that is what gives me, all the happiness, it makes me immortal, it makes me Sarvajna, and above all, I will be, swimming in the ocean of, bliss, Mat Paramaha. Then, only, you are entitled, to be called a Bhakta. But, on the way, some obstructions can come. What are those obstructions? Sangha. You should not have, Sangha. Sangha means attachment, and attachment, manifests in two fold ways. One is, Raga, one is called Dvesha. Raga means, some object has made me happy, I feel like, having it, experiencing it, second time. It could be a person, could be an object, it could be an event, it could be any type of experience. Similarly, some type of experience, made me feel, very unhappy, brought suffering to me, and we develop, tremendous, attachment to it. But, this is the opposite of attachment. What is it? Let me not see that person. Let me not have that object. Let me never, experience that event. Let me never be, attached to, any such thought, even in my, mind. That's why, Yathishwaran Maharaj used to say, hatred, is more of a bondage, more stronger bondage, than even love. This is a, well known fact. If we love somebody, most often, we forget. But, if we hate somebody, the intensity, of our thought, about that being, person, is, much greater than, whom we love. Sangavarchitaha. I must completely, give up, every type of, attachment, Raga, and Dvesha. Then, what remains? All, my attention will be, fixed only, upon one object, which is called God. When the whole world is, denied, what remains is, only the Divine Lord. Then, Nirvairaha. Let not the thought come, anybody is your enemy. That, a devotee will never have, any enemies. Other people may consider, that person, as an undesirable person. Try to eliminate him, like people, they crucified, Jesus, etc. They tried to beat, King could say, Ramakrishna, tried to kill, Swami Vivekananda, Swami Vivekananda. So many, every, saints life, we get such kind of incidents. But what, the Bhakta himself, doesn't say, it is, somebody is, enemy. I consider, that person, as my enemy. Sri Ramakrishna, is a beautiful, illustration. This was, a real incident. There was, one devotee, he was a great devotee, of Rama, and he was fighting, with some Muslims, and then, he was stabbed, by a Muslim, who was, close to him, because of, religious sentiment, or whatever it was. Some, other, friends, found him out, and then, he was, on death bed, about to give up, the prana, he asked, tell us, who stabbed you, because he was a great hero, then, we will take, revenge upon him. That man said, he, who, made me, a devotee of God, it is the same, Rama, who stabbed me, it is only, Rama, who, bestowed his grace, it is the same, Rama, who now, stabbed me. A devotee, cannot have enemies, but, other people, may consider him, as an enemy. So, there is a beautiful, illustration, which I mentioned here, light, doesn't have, enemy called, darkness. Darkness, has an enemy, called light. How do we understand it? Because, if, if you ask light, so, why is it, darkness, hating you, again and again? The light will reply, I can't understand you, what do you mean, by darkness? Can you show me, darkness? Yes, yes, come, my room is full of, darkness. Right now, I will show you, as soon as light, enters into the room, there is no, where is this darkness, you are talking about? Oh, since you came, it disappeared. So, wherever light goes, there is no darkness. So, where light is, when it doesn't exist, how is that, light going to, feel, I have an enemy here? But, contrary, is the truth about, darkness. Darkness is, terribly frightened, of light. Because, so many times, this light came, even nearby, and this darkness, said no, other way, but to, disappear. When the, Jyotisham, Jyotira Jyoti, the divine lord, is, as, firmly, in the heart, of the devotee, he, what is his vision, he is seeing only, he is having only, Divyanjana, Gnananjana, Vimalanayana, Vikshane, Mohajaya, he is putting on, the collarium, of knowledge, he is putting on, Divya Chakshu, Divyam Dada, Mite Chakshu, but unlike Arjuna, this devotee, what does he see, he will see, only God, left side, Krishna, right side, Krishna, below, Krishna, above, Krishna, front, Krishna, back, Krishna, then what about the middle, middle also, Krishna, he sees, nothing but, Krishna, patati patatre, vichalita patre, pashyati tava panthanam, as Jayadeva, so beautifully, explains, that, Nirvairaha, is, this sadhakas, first duty, nobody is an enemy, if somebody, is giving trouble to me, then what, that person, is only an instrument, of God, and God only, is trying to, awaken you, out of his love, for you, whatever, miseries come, they are gifts, from God, as Holy Mother, so clearly, mentions, there is nobody, who is your enemy, your own, past karma, your own, past samskaras, your wretched, impure mind, this is the greatest, enemy, in this whole world, practice this, Nirvairatvam, that, today, do not, that, do not look upon, anybody, as an enemy, but, how do I look up, everybody is nothing but, God, Sarvabhuteshu, whichever, bhuta, whichever, thing I look, I experience, I think about, it is God, coming in this form, God in the form of, another being, God in the form of, a river, God in the form of, the sun, the moon, the stars, Gaganamayathala, I mentioned, the story of, Jesus Christ, Jesus Christ, once appeared, to a cobbler, at night, who was a great, devotee, tomorrow, I will visit you, and this cobbler, was overwhelmed, with joy, he prepared, whatever he could, the best food, carried it to his shop, and awaiting, the arrival of, Jesus, so two, three hours passed, this man was getting, restless, suddenly he saw, a beggar woman, and then she begged, for food, so he became, a little annoyed, and a quarter of it, he gave, to that beggar woman, after some time, a beggar, boy came, so he gave, another one-fourth, in the afternoon, a hungry dog, came, so he gave, another one-fourth, and just before, sunset, there was another, beggar came, and that, this person, was terribly, annoyed, he promised to come, he is a liar, like that he gave away, a last one-fourth, of the food, and he was boiling, with rage, he went to bed, again Jesus, appeared, in his dream, and said, this man said, charged him, what happened, you never came, Jesus, sweetly smiled, and said, why, I did, visit you, not once, four times, I have visited you, you come, at least, putting on, the dress of Jesus, how to realize him, same story, I also told, a devotee of, a disciple of, Holy Mother, used to take bath, in the nearby, Ganges, suddenly, one day, his Ishta Devata, was Mother Kali, one day, a girl, of seven, eight years, came, started swimming, near him, and then, annoying him, and one or two days, she was increasing, her pranks, more and more, third day, he got so angry, and said, get lost, and then the girl, looked at him, and then, went, disappeared, that night, he had a vision, disappeared, and then, you asked me, to get lost, and then, that's why I disappeared, he became, so regretful, he went to Holy Mother, his Guru, narrated, Holy Mother said, my son, the Divine Mother, already bestowed, her grace upon you, who else, was the Divine Mother, Holy Mother, herself, was the Divine Mother, and she is Kali, she is Saraswati, she is Lakshmi, she is Parvati, she is Durga, Sarva Deva Devi, Swaroopini, so, I bestowed, my grace, from now onwards, any woman, comes to you, any female form, consider it, as Mother Kali's form, may be, it is for his, sadhana, may be, there is a lurking, what is called, desire, for woman, and so, Divine Mother, bestowed, her grace, and in this form, it, she removed it, forever, from now onwards, any girl comes, Aibuji, Ma Kali Eschen, Aibuji, Ma Eschen, I think, Mother has come, Mother has come, Mother has come, like Kamsa, continuously, trying to see, only Krishna, in everybody, around him, this person also, is always, continuously, thinking about the, Divine Mother, Nirvairaha, Sarva Bhuteshu, these are the, characteristics, and, if you develop them, such a person, is sure, to attain me, O Pandava, with this, a 55 verses, of the, 11th chapter, of the Bhagavad Gita, is, over, and this, last verse, will be, expounded, let me summarise, now, the 11th chapter, in the 10th chapter, the Lord, described, vividly, in crystal clear, terms, in how many ways, a Sadhaka, can, contemplate, upon the, Divine Lord, in this very world, any person, has got any talent, some people are, very beautiful, some people are, rich, some people are, powerful, some people have, highest positions, some people are, scholars, some people are, musicians, some are, great sportsmen, some are, great statesmen, whatever be, the speciality, they have, even, somebody is a, great cook, a great carpenter, or a great house builder, or a great painter, anything great, or somebody can, speak so sweetly, he can console you, anything greatness, it is a manifestation, of me, first, you contemplate, on my glories, and finally, it is not only, the glory, but the one, who is manifesting, that glory, that is also me, that means, the whole world, is nothing but me, this Vishwam, Samastham, is nothing but, Brahma, then, Arjuna, in the 11th chapter says, I have complete faith, in whatever, you told me, O Lord, but, I would like to, foretaste, have a taste, by actually experiencing, this world, as you, and so, what happened, the Lord, gives him, a new power of insight, with which Arjuna, becomes capable, of having, a direct experience, of the divine, in the form of, Vishwaroopadarshana, the Lord, reveals, to him, his cosmic form, in which, Arjuna finds, in one instant, all that, existed, exists, in the past, present, and future, spread out, as it were, as part and parcel, of an, all comprehending, whole, a divine person, whose, awful majesty, and stupefying splendor, are too much, for him, too much, for Arjuna, to bear, so, Arjuna finds, that all beings, are helplessly, drawn, and absorbed, into his being, by the phenomena, called, inexorable time, with which, he declares, his identity, so, then, Arjuna understands, that there is, only one will, that is, the divine mother's will, divine will, and that will, is the will, of all people, the will, of all the centres, of consciousness, included, in his being are, but, instruments, only, for serving God, and accomplishing, his purposes, what does it mean, means, we are there, only, to think about God, and, not to think about, anything else, that is what, it really, means, Arjuna, finds, that Janma, Srishti, Stithi, Laya, everything happens, in time, but, somehow, that phenomena, of Laya, destruction, brings, terrible fear, so, he prays, my mind, is not at rest, it is completely, upside down, upset, only through, one way, by seeing you, not as, Vishwaroop Krishna, but, Arjuna, Sakha Krishna, so, God grants, his desire, and reappears, as the, old Bhagwan, sweet Bhagwan, Krishna, who is the, guide, friend, philosopher, and saviour, of Arjuna, with that, Arjuna becomes, completely, at rest, and then, the Lord summarised, that, Arjuna, you cannot have, nobody can have, this vision of mine, and, even if they have, they cannot, retain it, for long, unless he becomes, a great devotee, and the way, to become a great devotee, is, you try to do, everything, and relate it, with me, join it, with me, and then, I must be, your, the greatest, only goal, of your life, and then, you become a devotee, first, a great devotee, then, a great devotee, then, a great devotee, so, this idea, Madh Karmakrit, Madh Paramo, Madh Bhaktaha, Sanghavajjitaha, Nirvairaha, Sarvabhuteshu, Yaha, Saha, such a person, Mam, Eti, he sees me, and then, he becomes one, with me, this is the, essence of, this, eleventh chapter, now, there are, four very, important, shlokas, in this eleventh chapter, Yathvaya Uktam, Vachasthena, Mohoyam, Vigathoma, Ma, Lord says, Madhanugrahaya, Paramam, Uhyam, Adhyatma Sangnitham, Yathvaya Uktam, Vachasthena, Mohoyam, Vigathoma, Ma, all my, Moha, delusion has gone, because of, your grace, O Krishna, and then, the Lord also, tells him something, very important, what does he tell, Naham Vedai, Na Tapasa, Na Dhanena, Na Chai Jaya, Shakya, Evam Vidho, Drstvam, Drstvanasimham, Yatha, O Arjuna, I am not available, by anything, any human being, can do, for, even for, infinite number of time, so, a person is, studying scriptures, he is performing, tremendous super human, austerities, he is giving away, everything, like, Mandhata, like, Shibi Chakravarti, like, Harishchandra, but, that's not enough, to procure, this divine vision, of mine, and somebody, constantly, worshipping me, even that is not enough, no karma, ever produce, infinite result, that is the, psychological truth, then, what are you expecting, me to do, Bhaktiathu, Ananyaya, Shakya, is possible only, by one way, by becoming a, Bhakta, become true Bhakta, then, you will be able, to know about me, in the right way, you will be able, to see me, correctly, and you will be able, to become one with me, in the end, Gnatum, Drishtuncha, Tatvena, Praveshtuncha, Parantapa, so, how can I, deserve you, what sadhana, should I do, to become a devotee, Mat Karmakrit, Mat Paramo, Mat Bhaktaha, Sangavarjita, Nirvairaha, Sarvabhuteshu, Yehasa, Saha, Mameti, Pandava, He, who dedicates, every action, relates, associates, every action, that is called, Karma Yoga, associating, every single action, either, mental action, speech action, or, external action, with the Divine Lord, and, the only goal, highest abode, the man understands, is only God, there is nothing, higher than that, everything else, is, absolutely, nothing, in comparison with it, then, he must, become, a Sharanagata, Bhakta, a self surrendering, devotee, then, he should also, not have, any, attachments, in the form of, Raga, and Dvesha, then, he should not have, anybody, as his enemies, that means, he should be able, to see everybody, as a friend, everybody, as, God, himself, present, in front of him, to help him, to push him forward, towards God, such a person, whoever develops, these qualities, Saha, Mam, Eti, Pandava, with this, the, Om, Tatsa, Diti, Vishwa, Rupa, Darshana, Yoga, Nama, Ekadasha, Adhyaya, Samapta, thus in the Bhagavad Gita, Yoga, a dialogue, between, Sri Krishna, and Arjuna, ends the 11th chapter, entitled, The Vision of the, Universal Form, now, next chapter, will be there, this is called, the 12th chapter, it is called, Bhakti Yoga, I will give you, a brief introduction, today, and then, next class onwards, we will be talking about, when we study, the, Gospel of, Sri Ram Krishna, when we, study, the teachings of, Swami, Brahmananda Ji, the teachings of, Mahapurush Maharaj, Swami, Sivananda Ji, the teachings of, Holy Mother, Sharda Devi, all of them, with one voice, they all told us, only one thing, what is it? There is no Yoga, which is superior to, Bhakti Yoga, but Bhakti Yoga, doesn't mean, only emotion, usually, what we say, Bhakti Yoga, has its own, several, plenty, drawbacks are there, every Bhakta, there are, Vaishnavas, there are, Shaktas, there are, Christians, there are, Muslims, all these are, Bhaktas, but, they go on, hating each other, they become, fanatical, and they say, excepting, you worship, Krishna, no salvation, excepting, you worship, Narayana, no salvation, excepting, you worship, Shiva, there is no salvation, excepting, worshipping, only Shiva, there is no salvation, excepting, you take the name of, Jesus, there is no salvation, or the name of, Allah, there is no salvation, Hinduism, never taught, never teaches, such fanaticism, a devotee, is one, who is free from, all kinds of, fanaticism, that is the, first thing, that we have to, understand, second, a devotee, is one, who knows, I am, nothing, you are, everything, so the devotee, has to develop that, this is, prelude, to what is called, self-surrender, and the, path of devotion, is dominantly, the path of, achieving, self-surrender, the, I, must completely be, is, offered to the, divine Lord, and say, O Lord, it belongs to you, there is nothing, in this world, that belongs to you, there is nothing, in this world, that belongs to me, and even, I myself, do not belong to you, this personality, called me, which is made up of, the pancha bhutas, both gross, and subtle, it is all coming, from you, I have nothing, else to offer, that is why, while discussing, in my past classes, as well as this, specially, Arhatrika, we offer five, objects, first we offer light, agni tattvam, then, we offer water, jala tattvam, we offer a cloth, which is this, space tattvam, akasha tattvam, then, we offer a flower, which is, bhu tattvam, prithvi tattvam, or, what is called, the earth, nature, and then, finally, we, fan the Lord, which is, vayu tattvam, what does it mean, why these five items, have been chosen, to indicate, the five representations, of pancha bhutas, the whole universe, external, as well as, internal, is only, a production, a manifestation, with nama rupa, of these, gross, or, subtle elements, let us say, subtle elements, because, it is the subtle elements, only, which, grossified, and manifested, in combination, panchikarana, are the gross elements, there is nothing, other than the, five subtle elements, these five subtle elements, came from, universal, I, universal, I, came from, Pancha Bhuta is, none other than, Bhagavan, the Para Bramha, nothing but, through Para Bramha, only, when we offer, after puja, we perform, this respite service, if we have done puja, properly, then we have to come, with this to this, understanding, nothing in this world, belongs to me, or to anybody, the world entire world, belongs only to God, at least God has given me, to take care of my, God has given me out of His grace that understanding. Therefore, that Ahamkara and Mamakara, I and My-ness both disappear if we really worship Him and then only the purpose of life is attained, then only we become Parabhaktas, then only we will be able to understand the 12th chapter. So the 12th chapter has got 20 verses. Why? This is one of the two chapters which have the least bit of number of shlokas, 12th as well as 15th chapter which is called Purushottama Yoga. So both chapters have got only 20 shlokas. These are the least number of shlokas and these are the two chapters and in this 12th chapter, the Lord is going to expound because of one particular question of Arjuna. Arjuna starts, so Lord, you talked about Gnana Yoga, Gnana Marga, talked about Bhakti Marga, so which one is superior? Then the Lord said, there is no superiority, there is no inferiority. Whatever is best path suitable to one's particular nature, that is the easiest path for that person and hence that is what is called superior path for that particular person. Always Hinduism emphasizes, Ekam Sat Viprah Bahudha Padanti. Then which is superior? Says both of them, not only both, Karma Yoga as well as Raja Yoga, all the four yogas equally and inevitably pursued with sincerity, take one, reach one to that one only goal which is called God or Brahman. But there is a but, what is that but? For most people in this world, they are what Sri Ramakrishna calls Annagatha Prana, that is they are completely identified with their Annamaya Kosha, I am this body and everything else is subsidiary to this idea of body, the Indriyas, the Pranas, the mind, the buddhi and everything the person does externally, internally, physically as well as internally, everything is directed for the cleanliness, for the health, for the happiness, for the continuation, for the sustenance are of this only physical body. That's why Swamiji used to call, we are all children of Hirochanas who went to Prajapati and misunderstood his teaching and understood Atman is the body, let us entertain, let us fatigue, let us celebrate it and let us whole life spend only in looking after it. So we are Annagatha Pranas and for such people, those who are so terribly attached to this body, without food we cannot take a breath, without food we cannot do anything properly, that is what is meant Annagatha Prana. For such people, the Gnana Marga, Klesho Adhikataras Tesham, Avyakta Satta Chetasam, Avyaktai Gatir Dukham, Deha Vadbhi Avapyate, for those with this kind of body consciousness people, this Gnana Marga is not at all suitable, much better is this Bhakti Yoga. That's what Sri Ramakrishna says, in this Kalikala it is only the Bhakti Marga, that too as explained by Bhagwan Narada, that is most suitable. But lest we may misunderstand, it's not easy to follow Gnana Marga, Raja Marga or Karma Marga or Bhakti Marga, equally it is very very difficult. But because of our nature, one particular lane in motor lane is more suitable for our old motor and also for our old age action and reaction. So for most of us, Narada Prakta Bhakti Yoga. Bhakti path as taught by Narada is the most suitable one, not the only one, most suitable one and it is not easy. There are so many. In this one chapter, a Lord enumerates, what are the qualities of a devotee and only having these qualities, the Lord says, only one who has these qualities, I will certify them, Same Bhaktaha, such a person is truly my devotees and Sache Bhakta is my beloved Bhakta. This beautiful concept of God certifying a devotee, not disciples, not admirers, not some useless fellows and not some ignorant stupid fellows, but only God must give a certificate. Yes, you are my devotee. How does he give certificate? Buddhi Yogam Tam Dadamiyam. I will give them that understanding. What is the understanding? You are Tattvamasi, Aham Brahmasmi will come automatically. These beautiful ideas we will discuss from our next class. May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti.