Bhagavad Gita Ch14 part 02 on 16 May 2021

Full Transcript(Not Corrected)

Om Kasudevasutam Devam Kamsachanuram Arthanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadogavo Dugdha Gopalanandana Partho Vachasudeva Bhokta Dugdham Gita Amritam Mahat Mukham Karoti Vachalam Pangam Langhayate Girim Yat Kripatamaham Vande Paramanandam Adhamam By the grace of the God we have entered into the 14th chapter of the Bhagavad Gita and in our yesterday class I have been explaining whatever we look at outside as well as inside we see certain things first of all we see so much of difference everywhere between human beings, between non-living things etc Inside ourselves we see at different times different emotions with which we identify ourselves and then behave accordingly as if that is our real nature which is not going to change but to our chagrin we find very soon we change What is it due to? Why do some people behave in a particular way? What is the root cause? All because of Prakruti and this Prakruti is nothing but a combination of three Gunas Nature, Prakruti means Nature Nature is consisting of, constituting of three Gunas Sattva, Rajas and Tamas Everything in this world is completely affected by these three things When we see tremendous amount of Sattva Guna we call such beings such places, such animals even like cows divine When we see tremendous amount of restlessness, activity having no peace, terrible craving for grabbing things possessing things whether it be power or wealth or position or name and fame etc we see that Raja Guna is dominating and when we see sometimes lethargy, sleep, indolence carelessness, sleep etc Tama Guna is dominating That's why I said that our body, mind and Jiva means consisting of three things Chidavasa, reflection of consciousness plus body and mind complex identifying with each other superimposing one upon the other that is called Jivatva All of us are travelling in the path of evolution from Tamas to Rajas to Sattva there is some inscrutable power which I prefer to call it evolutionary escalator we are all standing but we have some amount of freedom how we can stand there and let nature take its own course or we can also lend a helping hand and that is where this 14th chapter comes to our aid and here we are talking about 27 shlokas and Arjuna did not ask any question but Bhagavan Krishna is continuing in a practical way the last chapter which is called Kshetra Kshetragna Sanyoga Vibhaga Yogonama the field and its knower and here it is said is Maya plus Brahman called Ishwara Ishwara created this whole universe that is a very low understanding crude concept Ishwara is manifesting with names and forms that's a much better aspect understanding and that is the higher class but Ishwara himself is manifesting everywhere without any change that is the Advaita Vedanta and the goal is to realize that truth and when we realize truth we realize we are manifesting our own truth but until the last step we won't be able to understand it even intellectually if we are studying so many things in this 13th chapter Chetana Tattva is called Purusha, Kshetragna and that which is Jada, Achetana, inert is called Prakruti and this Prakruti belongs to the Purusha it is a lower nature of Purusha Purusha is the controller Ishwara is the controller and this has been very beautifully expressed in the Bhagavad Gita itself Ishwara Sarvabhutanaam Hridyeshe Arjuna Tishtate Brahmayan Sarvabhutani Yantrarudani Mayaya in other words like our dream it is created by us we create all the things we interact with our own creation and we enjoy both Sukha as well as Dukha and we think that is the truth but when we wake up then we understand the whole thing is my creation I am the Brahma so also our scriptures tell us this waking state is completely created by us it is our own creation and we suffer as a consequence this is the foundation of the law of Karma Karma Siddhanta so beautiful expressions, technological names are given this universe is considered God as first and world as next it is called Ishwara Srishti and how we look upon this Ishwara Srishti is called Jeeva Srishti Ishwara Srishti is called Srishti Drishti Vada there is Srishti creation then we look at it and act and interact and we make it more important we create through our imagination understanding, misunderstanding and that is called Drishti Srishti Vada the theory that we are creating our own worlds that is called the law of Karma coming back Prakruti belongs to God that's why Bhagawan made it clear it's not separate from me it is my assistant with its assistance taking the help of Prakruti I create this marvelous creation and Agvaithins prefer to call it as Swapna Leela devotees prefer to call it Leela God's own sport divine sport but Agvaithins call it Nithya or Maya whatever it is and this Maya is nothing but Sattva, Rajas and Tamas yesterday I concluded by giving the parable of Sri Ramakrishna of three robbers and these three robbers ultimately that best of the robbers Sattva Guna it cannot take us to the truth in fact it need not take us to the truth but it brings us to the borderland and says now you get out of our kingdom forest and that is the greatness of Sattva Guna so everybody has to develop Sattva Guna and these three Gunas play as this entire universe happiness and unhappiness there is a Sattvika happiness Rajasika happiness Tamasika happiness and Sattvika object Rajasika object and Tamasika object everything is a play of God with the help of these three Gunas if we can understand what are the definitions of these and how we can recognize them how they manifest within each one of us and what would be the fate of people Sattvika people after death where do they go after death Rajasika people where they go after death Tamasika people where do they go and while living what are the consequences these are the five things that we see crystal clearly defined and explained to us even a small child can understand it there is no ambiguity about it so let us deal as a summary with these five things first is a definition always keep in mind these five points Sattva, Rajas and Tamas each one has to be explained what is the definition Sattva Guna is of the nature of light Prakashatmakam Prakasham Rajas is of the nature of Pravrutti means intense attachment both to attachment to what is liked what is not liked a victim of Raga and Dvesha likes and dislikes and intense attachment to everything in this world to Prakrutti that is the definition of Prajoguna details will come later on Tamoguna Mohanatmakam it deludes us makes us misunderstand things completely in the opposite way makes us indolent lazy makes us commit mistakes sometimes dangerous mistakes resulting in accidents injury death etc. so Sattva is that disposition of the mind which makes the mind very friendly to knowledge it is seeking right knowledge discrimination dispassion even in worldly matters first of all I want to clear a very important point when we are talking about these four things Viveka Vairagya Shamadi Shadgunas and Mumukshutva which are the characteristics of a fit spiritual aspirant we have to need not confine ourselves only to spiritual aspect even in worldly life there is discrimination is this good or bad and if something we find bad then we have to have that willpower that is called Vairagya many times I try to equate Vairagya dispassion as willpower because many times we know things what to give up what to adopt but we just do the opposite adopt what is not good and cannot give up what is bad discrimination dispassion mind control longing for higher happiness higher truth whether it is in scientific world or secular world or aesthetic world or moral world or spiritual world that's why in my earlier classes about happiness we divided them into 5 categories the lowest is Vishaya Ananda whenever sense organs at the right time and place and conditions come into contact with the desirable object then what happiness we derive that is the lowest type of happiness higher than that is many times higher than that is intellectual happiness the happiness we derive from deep thinking from logical thinking from arriving at right understanding right knowledge is incomparable no worldly object enjoyment can be equated to that but much higher much deeper than that is aesthetic enjoyment so intellectual enjoyment is called Medhananda and worldly enjoyment is called Vishaya Ananda higher than that is Kalananda aesthetic happiness arts are the appreciation of what they call beauty higher than that is moral life Dharmananda of course the highest which comprises all these things is called Brahmananda we have to understand each higher happiness includes the lower happiness it doesn't exclude an intellectual person he enjoys the same object in a much better way and an aesthetic person enjoys intellectual happiness in a much better way etc so as we move from Tamoguna to Vajoguna to Satvaguna our happiness our health our contentment our understanding everything grows very much so these are the definitions where there is right understanding Satvaguna is more dominant where there is too much of attachment and then a person's greediness grabbiness goes on increasing that means the person has become very active he is not sleeping he is completely alert but it is not directed towards God it is directed towards the accumulation of things Up a person who has misunderstanding and doesn't give up misunderstanding terrible intense lust anger which wreaks havoc upon other people or indolent lazy postponing and coming to misunderstanding when we find then we will see that this person is occupied with Tamoguna this is the definition then what are the indications means of what do we look for so when there is Satvaguna knowledge increases knowledge means always right knowledge if there is Tamoguna wrong knowledge increases so here when there is Satvaguna more than all higher type of happiness which I just now mentioned and he studies he reads he thinks deeply his rationality increases and he behaves in a very joyful way calm and quiet peaceful no circumstance seems to be moving him at the same time the highest feeling of joy sympathy helping others caring and sharing would increase so this is how the indication this person is becoming a better person and when Prajoguna comes you will see suddenly a person is running hither and thither his activities will increase his greediness will increase his attachment will increase even if it is drowning him in unhappiness he doesn't seem to able to give up for example Duryodhana is the most of the time he is of the nature of Prajoguna whereas Yudhishthira is of Satvaguna a famous Ramayana Vibhishana was endowed with highest Satvaguna so he became a devotee of spirituality devotion to Rama means devotion to spirituality and ultimately he became a Gunatitha he went beyond all Gunas becoming one with God by surrendering totally himself to Parabrahma who is Parabrahma when we see that knowledge is increasing in Satvaguna when we see a person gets lot of interest concentration and joy in higher things Satvaguna is coming but when you see a person restless peaceless neither he is at peace nor he allows other people to be at peace and doing unnecessarily things again and again increasing Prajoguna we have to understand oh this person is now endowed with more of Prajoguna and when we see that there is a what is called Tamoguna then that person what does he do most of the whatever he is doing his eyelids are closing etc so three characteristics the Lord says it's Nidra sleep Alasia procrastination postponement inability to take decisions and act upon it and make committing dangerous mistakes Pramada Nidra Alasia Pramada we know that this person that is the Tamoguna is occupied that particular person then we have to understand the third characteristic which we will see briefly in the actual shlokas bondage the Lord says all these three qualities bind that's what Shri Ramakrishna said even Sattva also binds but it doesn't just bind it binds at the beginning but slowly it takes him out of bondage so actually all the gunas are not completely inimical when we are wanting to have complete rest deep sleep and undisturbed sleep if we can develop Tamoguna that is the best when we are engaged in some activities especially in dangerous activities like driving or making a very fine experiment or testing in pathological laboratories without committing any mistakes then Rajoguna is very much helpful to us it is the best guna not Sattva guna not Tamoguna but Rajoguna but when we want to concentrate upon scriptures holy things spiritual things God etc and if we want to have Shraddha and Nishtha all these things then Sattva guna is the best guna at the time of business Sattva guna is not a very good guna so when we study the life of Sri Ram Krishna we can see that he would have been a first class businessman that's why it is often repeated saying you may be a devotee but on that account you are a foolish person bhakta hole boka hobi what do you want to become these are incompatible qualities you can be a great devotee but when you are doing some worldly business you should be absolutely an alert business person if Swami Vivekananda had started a business he would have been a damn failure Sri Ram Krishna he would have been a multi bill gates very soon because very very alert look at his eyes so what is the point I am laboring to present all the three gunas are good in their own sphere but when they try to intrude step in into other spheres then they become dangerous inimical and they go into trouble so what type of bondage sattva binds us through attachment to knowledge there are some people they are running after these things there is a beautiful story once it is said that Durvasa had insatiable thirst for knowledge so he acquired a cart filled it up with books so his thirst for this knowledge increased and then Indra came gave him good advice and said foolish fellow if you are going on doing there is no end because jnanam is anantam infinite nobody can acquire everything find out what is important so he threw away the letter and now he knows what to do so having known what to do you don't need the books anymore except for helping us to become what the books advise us to become so he went to Ramakrishna and Ramakrishna called for him because Shashi Maharaj at that time was serving Ramakrishna and Shashi Maharaj was so much absorbed in reading a book he did not know what to do Ramakrishna was not trying to discourage him he said there is a limit what's your goal depending upon your goal you have to put into practice how much does a person need if you probably some of you would remember Tolstoy had written a most wonderful story how much land does a person really need how much land does a person really need from sunrise to sunset whatever you can measure out that much land is yours and in his greediness he grabbed more than he could handle and he was so greedy that he could not be at peace greediness does not give us time or inclination to enjoy what we have and greediness ultimately is this is what is called work or karma this is how greed binds us through sleep through laziness and through repeatedly committing mistakes and that is how it binds us there is an enormous amount of bondage not allowing us to move forward in life and rajoguna brings what is called a mixture of happiness and unhappiness but tamoguna some amount or trying to increase sattvaguna what consequences will be there results will be there phalam is there when sattvaguna increases knowledge increases when rajoguna increases greediness ambition and incessant activity will increase closer worse than animal life even animals do not suffer from this kind of laziness but we will move to the fifth consequence called what happens when a person in whom sattvaguna is greatly manifest such a person his satt will be of the noblest activities as a result of that karma that person moves forward when a person who is endowed with more rajoguna he dies he won't go to higher loka he won't also go to the lower loka but because the innate divinity will manifest itself and when a person who is endowed with more tamoguna he goes down he will be born in the lowest worlds maybe he may become a stock a stone or a tree in the higher lokas worlds and ours is called manushya loka madhyama loka or can go down this is very brief answer what is the purpose of describing all these gunas only one purpose oh man you are bound by a bhraman I am Ishvara the lord of the maya the master of my own mind the master controller of my own mind I am not a slave to nature but nature is my slave it is to attain go beyond all bondage in other words attain falls off and his soul had already merged itself in Brahma. So what towards the end of this 14th chapter, Arjuna asks, I have understood what you have described about the three qualities, now tell me Bhagawan, Gurudev, he was no more Krishna, he is Bhagawan, Sri Bhagawan Vacha. Earlier before he became student they were friends and Krishna, Arjuna could call Krishna by the name Krishna, now he has become a spiritual aspirant and therefore he can only say Bhagawan, that's why Sri Bhagawan Vacha. Arjuna asks, I want to go, if someone wants to go beyond these three gunas, so first of all how to go beyond the three gunas, secondly how do we know that this person has gone beyond the three gunas and third question is what happens, what is it that he gets by going beyond the three gunas and here Bhagawan Krishna is talking about transcending these three gunas and how does one transcend is not that just as you cannot jump out of your own body, so also one cannot jump as if there is something else beyond the Prakruti, it is a gradual process of evolution and as I said evolution always takes place in two steps, first step is everything is different, everything is disconnected but to see that everything is connected in a way because we all belong to God, everything is created by God, bring in God, yes a tree is there but that is also created by God, a dog is there that's also created by God, a mountain, a river they are also created by God, birds are created by God and animals are created by God and they have their own nature and human beings are also created by God, the first thing to see is that everything is related to God and then slowly to get out individually let me not be sleepy person, lazy person, indolent person, let me not be a postponing person, procrastinating person, let me be a little more active, let me become a little more greedy, let me become a little more desirous that is from Tamas to Rajas and Rajas has got two states, first stage of Rajas is to be completely selfish, wrapped up in one's own self or in one's own family and me first, everything is next if at all but evolution doesn't allow such a person to be in that state so he moves forward in the second stage of Prajoguna, he will be still doing activities but they are more devoted to unselfish activities to more of philanthropic activities so Daya, kindness, compassion, Dhana, sharing one's things, caring for other people then Samanatva, Samadarshanatva and considering everybody, oh you are a human being, you are a living creature like Saint Francis, birds used to come and sit on his shoulders and he could speak with the birds because instinctively they understood there is a person who identified himself with us so also when Swami Vivekananda first attended the Parliament of Religions at Chicago, he addressed, he opened his mouth after saluting Mother Saraswati and he said sisters and brothers of America, he really felt everyone is nothing but pure divinity and the people also responded to that unspoken feeling not words and spontaneously they felt if I am a brother or sister of Swamiji, Swami then I am also divine, it's a temporary feeling but nevertheless they was carried by that spirit which emanated from those personality of Swami Vivekananda who was nothing but a spirit of Sriram Krishna and Narendra has only lent his voice in the form of Swami Vivekananda, that's why he used to say I am a voice without form, whatever good came out of my mouth it all belongs to Sriram Krishna, means it all belongs to Vedas, scriptures, God and if I happen to say something which is not complete truth and harmful or criticizing or hurting other people, it's my individual fault, I have to be taken to task, so this is the second type, now all activities are slowly, gradually being directed towards God, that is the second phase of Prajopana and then gradually he enters into the realm of light, Sattva Guna, Prakashatmakam, his understanding discrimination increases, right understanding comes, he has the tremendous willpower, he gives up what needs to be given up and his what you call secular activities decrease, external activities become less, his greediness, only he is greedy for God, his lust is for God, his anger is against unspiritual things and he knows this world is not desirable, so that is how slowly the person progresses, evolves himself and the Sattva has got two phases again, the first phase is the man decreases external activities, increases internal activities which are called Upasanas and the second phase is he is completely devoted, completely concentrated, his whole mind, what Ramakrishna says, with paramavyakulata tad vismarane, as Narada says paramavyakulata ithe, I want to see God, I want to see God means not like us uttering, mouthing these words, I want to see God and the second phase of the Sattva Guna is I want to become one with God, that is why seeing, visiting temples, visiting holy places, we call it Darshana, Darshana means I want to be you, that is the idea, so that is called Sanyasa, so Rajoguna is more appropriate to Grihasthashrama and the first phase of Sattva Guna is more devoted to first phase of Panaprasthashrama and the second phase of Sattva Guna is more and more increasing the longing, Moksha for God and more and more self-control and a time will come he will go beyond this Rajoguna and first part of the Sattva Guna and he enters into the last part of the Sattva Guna and that is what in Advaitic language is called Brahmakara Vruthi, the highest peak point of Sattva Guna is Brahmakara Vruthi, possessed completely only by God and nothing but by God, this is how a person he goes beyond the Gunas, when such a person goes beyond Gunas, how do we know, by what proofs, by what manifestations we know that this person has gone beyond the Gunas, that is what has been so beautifully described at the end of the second chapter, Sthita Prajna Lakshana and in this also the Lord beautifully describes the beautiful qualities like equanimity, peace and taking everything in his stride with complete joy and not being affected by the dualities of life etc. etc. which we will come when we are studying the actual verses, Lokas, but when we see these kind of characteristics more and more getting manifested, we know that this person he has gone beyond the three Gunas and then going beyond the three Gunas means he goes beyond both injunctions and also prohibitions, nishtrayi gunye pativicharathah ko vidhi ko nisheyathaha, so that is how this person goes beyond and then what does he gain, the Lord tells us that this person, earlier you remember a Tamoguni goes to the lower world, Adhogati, a Rajasic person he attains Manushya Gati, given another opportunity to improve himself or herself but a Satvaguni he earns highest enjoyment even he may go to Brahma Loka or Swarga Loka, heavens etc. enjoy there and then come back, so such a person that is the Gatis, Adhogati, Madhyama Gati, Urdhva Gati, lowest state, middle state and highest state but a person who has gone beyond the Gunas, what Gati he will have, he will have no Gati at all that means he doesn't go anywhere but as he say aham Brahmasmi, I am Brahman, in the 21st verse so beautifully it is said Arjuna asks kai lingai trin gunan etan ati to bhavati prabho kimachara katham cha etan trin gunan ativartate, what are the indications of a Gunatita and how does he behave and how did he happen to transcend the three Gunas, exactly like the end of the second chapter Arjuna asks the same prasasthita pragmashyaka bhasha and so the Lord also describes how such a man behaves, acts and reacts to normal situations, final question is that how does he become, how does he go beyond the three Gunas, that is where we get there is only one way, as I mentioned many times that the final sadhana is complete surrender to the Divine Lord sharanagata dhenartha paritrana parayane sarvasya arthi hare devi narayane namostu so the Lord himself in the 26th one earlier shloka than the last shloka he replies how to go beyond the three Gunas, can sattva guna help us to go beyond the sattva guna, no, if sattva guna cannot help other Gunas also cannot help so what is the way, mam chayo avyamicharena bhakti yogena sevate sa gunan samatitya etan brahma bhuyaya kalpate, he who develops one-pointed devotion towards me and completely surrenders himself to me, doesn't know anything about me, such a person, what does he attain, gunan samatit atitya completely transcending all the three Gunas, brahma bhuyaya kalpate, he becomes one with brahman, becomes one with me and he knows aham brahmasmi, that is the answer to the second question, how to transcend, then the last question is what does one get, the Lord himself is asking what does one get, brahmanohi pratishtaham amrutasya avyayasya cha shashvatasya cha dharmasya sukhasya ekantikasya cha Oh Arjuna, I am the foundation of brahman, I am of the nature of immortality, I am the nature of infinity indestructibility and I am the nature of eternity and I am the very nature of purity and divinity and I am the of the nature of bliss, in simple words a person who goes beyond the Gunas is none other than myself and my nature is sath, chit and ananda, that's what a person who transcends these three Gunas he will get, so this is a brief introduction in which I have given you what is the relationship between the 13th chapter this chapter, what is the relationship, we are all creation of Purusha and Prakruti or Ishwara which is nothing but Brahman and Maya and by the law inviolable law that the effect is nothing but the cause in another form if God is pure consciousness and also these three Gunas, Ishwara then we also have got a curious mixture of consciousness as well as identity with the body-mind but this consciousness alone is our true nature, this Srishti is really only a play a Leela and this Prakruti, this Jada, inert thing is consisting of Tamoguna, Rajoguna and Sattvaguna, even scientifically everything is inorganic then it becomes organic then slowly the evolution starts until it comes to human life which is the peak of biological evolution then one has to spread oneself horizontal that is called moral evolution after that one gets out of moral evolution by having vertical evolution called spiritual evolution first evolution from inorganic to organic one-celled and two-celled many-celled and ultimately human being with the finest possible brain and they say even Einstein's brain is only utilizing one's brain 6% our brains everybody's brain has tremendous possibilities the greatest geniuses only use 6% if that is true then the other 94% what cannot be achieved that's what Swamiji says through the practice of yoga when the Kundalini is merged with the Sahasrara Chakra then all the bonds will break and the brain understands attains complete knowledge and the person becomes totally free I am that I am Brahman that is the knowledge that comes but we have to do spiritual practice spiritual practice is nothing but slowly evolving from tamo guna to higher tamo guna to lesser rajo guna to higher rajo guna to lesser sattva guna to the highest sattva guna and then going beyond is using sattva guna as a springboard going beyond all gunas and knowing that I am I am that's it and then man becomes completely free from all bondages and this is the subject matter we also discussed how what are the characteristics definitions of every guna and how does it manifest in our life how does it bind and what guna how does it influences and finally after death where does this person with a particular guna he goes and finally the whole subject matter is how to go beyond every guna beyond prakruti beyond maya and know that I am this definitely and abide in that state forever and that can be done as I said only by complete surrender to the divine Lord and then the person understands I am God with this we'll just enter into the first shloka now it is easy for us to understand if you remember all the final essential points that we have discussed since yesterday class and today class also there are 27 verses let us start shri bhagwan uvacha parambhoya pravakshyami jnananam jnanam uttamam yaj jnatva munaya sarve param siddhim ito gathaha shri bhagwan uvacha the divine Lord is telling who is telling the divine Lord to whom he is telling we are very spiritual aspirant when the truth is coming from the mouth of Bhagwan himself this is called Shruti this is called Veda this is called Bible this is called Quran the divine Lord himself is telling and whatever comes out of his mouth is the highest truth and whatever comes out of his mouth is for the good of each one of us only if we pay heed to it take his advice and transform our lives and what is he telling bhuvya pravakshyami pravakshyami I am telling you oh Arjuna Lord said once more I will expound that supreme knowledge the most exalted of all forms of knowledge by gaining which all the sages have attained the highest perfection after passing from this world let us analyze one by one parambhoya pravakshyami again I am telling you what does it mean whenever we hear that word again that means we have heard that many times the Lord said for the last 13 chapters I have been telling you about that highest knowledge and whenever I say it is I will not deviate from what I am saying what am I going to tell you again and again how long are you going to tell me until you become attentive until you understand until you practice until you become transformed until you attain liberation I will not leave you even if you do not wish I will not leave you so bhuvya pravakshyami what am I going to talk nonsense no param a supreme truth of gnananam gnanam the knowledge of the knowledges every knowledge is called apara lower knowledge all the worldly knowledge scientific knowledge and knowledge of the aesthetics knowledge of the morality everything belongs to this world only so long as I am conscious of the world all those four types of knowledges will be of use but they are useful I'm not saying they're bad but this is the ultimate knowledge and what type of knowledge param the highest what is that highest knowledge I'm going to tell you about yourself who you really are not what you think you are but what you really are nananam gnanam and it is the highest uttamam the best knowledge what do I get by it is gnatva gnatva eth gnatva knowing which this knowledge I am promising knowing which knowledge that means this is not the first time I'm telling you since many aeons yuga yogas I've been telling about this through various ways through various gurus through various vedas through various books various channels and there have been great sincere spiritual aspirants endowed with complete shraddha and they are called munaya who is a muni he who not only hears but totally devoted to contemplating upon what hears and then try to transform his life which is called nididhyasana those who are endowed with shravana manana and nididhyasana such people who are striving are called munis and how many survey everybody who did that who heard this who thought deeply about it who destroyed all possible doubts and who transformed through spiritual practice and attained me what did they attain param siddhim itaha gatha itaha means from the state of bondage to the three gunas from this earth from this bondage cage of body-mind complex from this ahamkara body and mind param siddhim gatha they transcended all the gunas and they attained siddhi success what success param siddhim highest state what is the highest state aham brahmasmi oh arjuna oh spiritual aspirant not that arjuna we are all every spiritual aspirant is an arjuna I am going to tell you again and again and again until you also turn your face towards me progress towards me and advance towards me and become one from next week onwards we will continue if you can keep that introduction a sense of what I told you it will be very easy to understand and as I mentioned I am mentioning again this is one of the greatest study of what we call both physiology and psychology and it will help us not only in spiritual life but in secular life too and it will be easier to understand if we can keep those earlier points so my suggestion as well as request is before attending the next class please go through once more listen twice once this time and next time again the recording is there you can even record yourself and then go through it just before paying attention next class then you will be the beneficiaries and that is my humble suggestion Oh Vasudeva Sutam Devam Kamsa Janoram Arthanam Devaki Paramanandam Krishnam Vande Jagadguru. May Ramakrishna holy mother and Swami Vivekananda bless us all with Bhakti.