Bhagavad Gita Ch14 part 14 on 27 June 2021

Full Transcript(Not Corrected)

Om Vasudeva Srutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarva Upanishadho Gavo Dogdha Gopalanam Danaha Partho Vatsa Sudhir Bhokta Dugdham Geetam Ritam Mukham Karuthi Vachalam Pangum Langhayate Girim Yat Kripatamaham Vande Paramanandam Adhavam So we have been coming to the end of this 14th chapter of the Bhagavad Gita in answer to Arjuna's questions. What are those characteristics by which any sadhaka attains the highest realization which means firm conviction born of direct realization I am not the body, I am not the mind, I have nothing to do with the world. The whole universe consists of three gunas and if such a person after realization he still lives only by the will of God for some divine purpose such person is called Jeevan Muktha and these Jeevan Mukthas live in this world by the will of God for the sake of living an ideal life so that we can learn from them. That was what Arjuna was asking that how do we recognize such a person what is his conduct, what qualities are necessary and by developing which qualities, spiritual qualities such a person had attained to the highest which is to say that it is the gunas which are working with the gunas the gunas become the ahankara, the gunas become the subject, the gunas become the world the gunas in the form of subject contacts all objects and seems to experience and goes through sukha and dukha, mana, apamana there will be enemies, there will be friends, there will be all sorts of things. In the 22nd, the Lord is making clear this gunatita we will call it from now onwards he looks upon everything just as we look upon when we are watching a drama when we are watching a cinema and when we are watching something in the real world but in which we are not at all attached, interested that is called indifference etc. as if somebody is watching this kind of watching without getting involved without getting affected that is called a realized soul naturally the consequence would be I have nothing to do with body-mind I am watching this body and mind other bodies and minds remember here a great secret every other thing, object in this world is only in and through this body-mind there is nothing called you can bypass this body and mind and experience anything separately that is not going to happen it is like watching everything through two windows the outside window is called the body consisting of the five doorways, cameras called the five sense organs and all the information gathered through these five sense organs is projected onto this screen called the mind which is the second window and each Jeeva is sitting as it were and watching the whole thing this is what we all do what is the problem? as soon as the drama starts, show starts most of us become identified go up and down enjoy happiness as well as unhappiness that is the problem but here is a person who remains just an observer, a watcher that's why he is called Sakshi Sakshi means the complete witness to what is happening what happens? when in this Jeevan Mukta we are talking about Jeevan Mukta when he perceives the play of the Sattva Guna which is correct knowledge and he already had the utmost knowledge about himself about Brahman which is equal, which is one but about the world he has correct knowledge what is the correct knowledge? first of all, it is an object which is not me secondly, everything is changeable existence or manifestation of existence changes into non-manifestation birth and death growth, old age, disease, decay and death these are common things and he accepts them completely sometimes happy, sometimes unhappy that's also he accepts some people honor, some people dishonor that also he will accept there is nothing he will reject but the experience differs upon how much his windows are clean if it is not at all clear it is called Tamoguna if it is somewhat clear but it is upsetting, is confusing it's called Rajas and if it is crystal clear that's called Sattva Guna whichever type of window he is experiencing the world he knows I am experiencing but I am experiencing as a witness not as a participant when Sattva Guna is dominant he experiences it he neither desires it nor rejects it when Rajas Guna he witnesses a drama of the Rajas Guna in every circumstance he smiles to himself and says oh! now the mind is all remember Sattva Guna, Rajas Guna, Tamoguna all these three belong to the mind Antahkarana the inner instrument and then when the Tamoguna that is to say he is feeling sleepy the body he means the body-mind nothing to do with him he is active that means the body-mind is active and he is in a calm and quiet state the body-mind is calm and quiet state remember psychosomatic effect whatever is the external affects the inside and whatever is inside affects the outside internal affects the outside outside also affects the internal that's what being said here that he who hates not light means Sattva Guna activity means Rajas Guna and delusion means Tamoguna when they are present nor longs for them he doesn't hate why is this coming? he doesn't again reject them saying I hate them no hatred okay it is a drama go on everything is wonderful as a drama so when they are absent nor longs for them oh! that was wonderful I wish I could do that that is the essence of the 22nd verse which we discussed yesterday Udāsīna vata āsīnaha guṇair yo na vijālyate guṇāvartante devam yo avatiṣṭhati nengate he who sitting like one unconcerned completely is unmoved by the gunas that means by the effect of the gunas who remains firm and never wavers beautiful description Udāsīna there is a monastic sect it is called Udāsīna Sampradaya there are several sadhus I think mostly belonging to the followers of Kabir Das they are called Udāsīna what is Udāsīna? completely unconcerned unaffected the best translation would be unaffected otherwise indifference we are all indifferent when it doesn't cater to our selfishness mostly we are like that only when something concerns us we come out very actively and all that Udāsīna vata āsīnaha as if 24 hours remember has gone beyond time, space and causation how? because time, space and causation belong only to the mind and to the body that which is changeable but not to the ātman he remains an eternal witness completely unaffected unmoved but he enjoys everything A beats B he enjoys B gives back with compound interest he enjoys it who is good? who is evil? who started it? and who got it back? all these questions do not trouble him at all that's being described Udāsīna vata sitting like one unconcerned is unmoved by the gunas unmoved by the effects of the gunas remember just like light and darkness we can never experience what is light and what is darkness we can only experience and guess infer through our experience when there is knowledge of objects around oh! there is light without light knowledge will not come when there is absence of light oh! it is darkness why? because knowledge is not coming forth of anything this is how we infer light and darkness we can directly never experience them try to find out make an experiment I will not see any object I will see only pure light you will never succeed similarly I will only experience darkness never light you are not going to experience that also he will be unmoved but he will guess oh! because things are not at all clear it is like getting wrong knowledge tamo guna is prevalent and it is preventing me from getting right knowledge when the mind is terribly restless and it longs for many things and it flits from object to object and it enjoys enormously and it also suffers enormously oh! therefore rajo guna is there behind which is making all this play and when the mind is absolutely serene quanimous and he has the right knowledge and everything is under control body is under control mind is under control he knows nothing to do with body-mind and that is the effect of sattva guna he doesn't desire let me have only this guna and not have the other guna when they are absent he doesn't long for them and when you see a person is calm and quiet all the time in spite of the changing circumstances we can infer that he is a person who has gone beyond the gunas then in the 24th verse two appellations epithets have been used for this great sage who has gone beyond the gunas one is called swastaha therefore he is called dheeraha swastaha means swa means myself my self staha means absolutely sitting firm in myself that means I will never ever lose my knowledge of the self that I am the self and nothing to do with body-mind everything is because of me I am pure sat pure chit and pure consciousness such a person who goes beyond time and space and therefore a question of sometimes feeling like that sometimes losing that feeling doesn't arise at all such a person is called swastaha in fact in Sanskrit we use a beautiful word swasthya it is derived only from this word that is to say one who is absolutely himself suppose here is a person and he is having headache and since when he was having not since birth so he was completely perfectly healthy and sometime yesterday or today one hour back five minutes back slowly the headache started what was he before? a person without headache completely healthy forgetful of the head so also toothache so also stomachache so also romantic pains etc. so this person he is sitting there and then he feels oh I am suffering so much he will struggle because to be ourselves is our nature to struggle against whatever we are not that is the our natural reaction when such a thing happens when we slip from somewhere and about to fall instinctively we stretch out our hands or legs try to catch something and try to keep some semblance of balance this person Sukha comes he doesn't get involved he says oh now there is good health and then suddenly some ache starts oh now there is some Dukha Sukha Dukha Dukha Sukha Sukha Dukha Dukha Sukha happiness unhappiness they are followed one by one like day follows night night is followed by day day is followed by night sunrise is followed by sunset sunset is followed by sunrise everything moves in a arithmetic way in this world birth is followed by death death is followed by death so that is why Bhagawan says that that which is inevitable do not grieve because if you grieve also the process will not stop meanwhile like a foolish fellow you suffer unnecessarily which is not necessary your death is okay and birth also is okay but there will come a time either both will continue or both will come to a stop and that's our goal to put a stop to both of them so this Gunatitha instead of saying Jivanmukta instead of saying Stithapragna Sthirapragna instead of saying he is a sage Jivanmukta he is telling Gunatithaha characteristics of the Guna Sama Dukha Sukha and then once somebody asked Holy Mother why did Sri Ramakrishna an incarnation of God had to suffer indirectly indicating you are also the Divine Mother why are you to suffer more Holy Mother of course cannot give all this hard Vedanta she says Baba Sri Ramakrishna has not come to eat only Rasagullas that means only to be happy and then there is a most beautiful often quoted saying of Sri Ramakrishna Pancha Bhutair Bhande Brahma Pode Kande when his supreme reality falls into the net of the five elements that is to say the body-mind that is to say as I am the body I am the mind that is called falling into the net of Maya so what does he do? Kande he goes on weeping so everything is leading ultimately to weeping only how? so if I get small happiness I should have got more happiness if I got of course unhappiness nobody says I should have got more unhappiness I should have got less unhappiness I should have got no unhappiness at all that is called identity with the body-mind so Dukha Sukha they are inevitable in the life of everybody and how can he attain to that state? Swastha because he knows it is the changes that are taking place in the thought process in the mind which is called the inner organ Antah Karna and it has nothing to do with me I am Swastha I am completely established in the kingdom of my own self my own glory I am Amrutha Putra I am the child of immortality Swastha then what happens? Sama Losta Ashma Kanchanaha in his eyes Losta means a cloud of earth and stone Ashma means stone a small piece of stone and Kanchanaha gold all these are of equal value we have to understand what is the meaning of this are they really of equal value in this world? a diamond a piece of stone and are these really equal? only a foolish person can say they are equal what is meant is as a spiritual value they are absolutely the same as a secular value like anything else good house better house best house bad house beauty beautiful very beautiful Miss Universe etc. there is lot of differences there even in the same object from time to time this is not to be denied at all but from a spiritual point of view everything is unreal let me give a small illustration perhaps it is an appropriate illustration supposing you are watching a movie let us say you are watching Ramayana or the life of Christ and three different people have taken the life of Christ life of Rama three different movies have come and one movie is the worst even if the moment you sit there you feel like running away and you do run away it is called box office flop so that is one second not bad not good could have been better but the first class one it is superb incomparable you feel like watching it again and again and again now I make some fun here you see I watched some secular movies also and also religious movies and then sometimes these secular movies are so superbly taken in content in quality they are billion times worth watching because what is the criteria you don't know when you started you sat down there and the film has come to an end and then you say oh already it has come to an end how much time has passed like deep sleep it produces Ananda Ananda means bliss bliss means that which is beyond time, space and causation happiness and unhappiness are within the realm of time because they change from one day to the other they change in degree they change in quality etc. So this is the most marvelous thing that we need to understand when Sri Ramakrishna had taken up this idea to get rid from his mind in the eyes of God from a spiritual angle the value of a piece of stone and a piece of a clod of earth and gold these are totally different I would even add to add spice to this statement there was a person and one day he was washing his clothes in a river and suddenly he got a piece of stone and then he was curious it is something a little bit different from ordinary stones he did not know and then he went on rubbing it slowly light started to emit he understood this is something very valuable I don't know what it is so he went to a nearby a wise man an elderly person and he knows a little better said yes my son this is called a diamond and this is supremely valuable so you can have it you get more of them you will become a rich man you can sell them you will get tremendous amount of money now a diamond is nothing but a particular piece of stone hidden in the rough exterior when that is polished off and then polished in a proper way the diamond becomes really invaluable why am I referring to this because we are all that kind of invaluable diamonds Amrutasya Putraaha each soul is potentially divine so when Sri Ramakrishna took up for the sake of God realization even the richest man and richest man means riches are completely worthless whether he stays in a small hut or he stays in a palace doesn't really matter so there is no value at all that means what a person's mind is pure like Janaka Maharaja even if he stays in a palace is as if nothing happened and this is proved by our scriptures again and again once this Janaka Maharaja when he was a young boy a prince he joined the Gurukula and the Guru immediately started loving him more than others naturally others became very jealous then the Guru understood it by his teacher one day he created an illusion when they were all chanting Brahma Sathyam Jaganmithya it's not there in the Purana I added it for your enjoyment Brahma Sathyam Jaganmithya Brahmal alone is truth everything is just unreal suddenly their cow penams started burning the cloths line where they washed their loin cloths and drying them up in the sun it caught fire these fellows left their scripture ran there gathered everything and then the Guru was smiling they came back when they reached the cloths line they found there was no fire at all it was an illusion they were ashamed after a few days the Guru created another illusion the whole palace of Mithila to whom this prince Janaka belongs was burning and then everybody was looking at him because most precious things would be there but he was just looking and then he asked Janaka are you not going to at least to save some things then the famous statement comes Mithilayam Pradadhayam Name Kinchat Pradahyati in the burning city and burning palace of Mithila I have nothing that belongs to me that I can call my own then the other disciples hopefully understood the greatness of their fellow student and hopefully got rid of their jealousy I am not sure about it jealousy doesn't require any rational explanation it just comes and then goes if nothing is there it invents something to be jealous about okay now there is something very interesting here one day Swami Brahmananda was sitting and it was winter very cold and he didn't have adequate warming clothing and a rich merchant was passing by now he kept one very warm blanket in front of him without disturbing him bowed down to him and went away and immediately after few minutes another man came bowed down to him and took prasada that warm blanket went away and Swami Brahmananda was smiling to himself God has given God has taken away that is the attitude God gives and God takes away I have nothing to do with it whatever comes from God is a prasada this is called Ishwara prasada buddhi and that is how Samalostha Ashma Kanchanaha Tuliya Priya and Apriya there is nobody this Jivanmukta doesn't say I love this person I don't love this person in the life of Sri Ramakrishna Sri Ramakrishna loved Narendra the most sometimes I joke you know why did he love because it is like a sheep farmer he found out there is a special baby sheep and it is wonderful so he started taking special care of it fattening it what is the purpose ultimately he wants to sell it for the highest price so Sri Ramakrishna's love was to love Narendra to fatten him with his love and empty him of everything inside and outside and so that he could enter into that Narendra and act through Narendra Narendra will be the mouthpiece but what is coming from inside it is the divine mother nothing but God himself these are stories we have to Priya Na Priya now Sri Ramakrishna he becomes restless he never became restless for anybody else then it created jealousy in so many people this is very interesting study of human history even most so called advanced disciples of Sri Ramakrishna some of them became quite jealous of this special love of Sri Ramakrishna towards Narendra Narendra himself became aware of it he embarrassed it and said Sir you if you love me too much your fate will be like that Jadavarata who became a deer by loving the deer too much Sri Ramakrishna he got disturbed so he went to the divine mother and said Ma why do I love Narendra so much and then mother explained because you see the manifestation of divinity most utmost in Narendra and that's why you love him your attraction is towards God that God is more manifesting in Narendra and that's why your loving God manifesting through Narendra and then he came back and said you rascal you disturbed my mind mother explained to me and then he made a very remarkable statement the day I cannot see God in you Narayana in you that day I refused to look at your face perhaps there were people Narendra was one of the most beautiful youth they might be under the impression we are ugly mugs and Narendra is the most beautiful person in this among the young men and that's why Sri Ramakrishna was attracted not only that Narendra was very talented person etc. but that is not the real truth is that only in whom this divinity is more manifest automatically like a iron piece is attracted towards magnet the magnet is God and every the minds of pure people are called magnets will automatically be attracted another incident comes to my mind when Sri Ramakrishna was giving his sadhana there used to be dramas arranged on special festival days for making the people a little more religious and Sri Ramakrishna used to sit there and Madhubabu understood Sri Ramakrishna appreciated some people's acting and he wants to reward so he made a big bag of coins and then kept it in front of Sri Ramakrishna and Sri Ramakrishna used to go into Samadhi watching his realistic play and when somebody's play was so deep he would go into deep Samadhi he will call him then and there and he will push because he could not even lift it or touch it he will push the whole thing towards that person now Madhubabu he got little bit calculative if like this if I put big big bundles then my wealth will come to an end really not so but he thought like that he was a miserly fellow no doubt about it he made small small bundles used to sit by his by the side of Sri Ramakrishna and advance one by one Sri Ramakrishna he never calculated whether this is small bundle big bundle and he used to push towards those actors or actresses whose action acting had thrown his mind into different degrees of Samadhi depending upon how deep he could go because of this reaction as a reaction to that acting he would reward him but now because of Madhubabu's cleverness everybody will get practically the same thing I suspect sometimes he will give in between smaller ones also when it is a question of small smaller actor etc. anyway so why was Sri Ramakrishna attracted that acting which makes him aware of God more that's what he is attracted not by the actor's personality or etc. this person who is a Jeevan Mukta there is nobody beloved to him nobody also whom he hates but we have to understand all these things in a most positive way a Jeevan Mukta loves everybody because he knows he doesn't see anything excepting God this is called Samadarshitva that's why Vidya Vinaya Sampanne Brahmane Gavi Hastini Shunichaiva Swapakecha Pandithaha Samadarshinaha Samadarshi means equal sighted equal sighted means they see only God and when anybody says God it's impossible to not to love because another name for God is love so there is no question of their liking, disliking they look upon everybody as manifestation of God the whole universe is a Leela of God Tulya Priya Apriya Dheeraha he becomes absolutely steadfast he is never deviated from this knowledge his buddhi always perceives God whether he is in Samadhi or whether he is witnessing the world in the waking dream dreamless state his reaction is his knowledge is absolutely same Tulya Ninda Atma Samstuthi somebody praises him Ramakrishna used to say I don't know anything my divine mother knows and you thank her somebody blames him he says that is also mother's will I have nothing to do in fact I mentioned an incident someone reported to Ramakrishna that someone was criticizing him he became glad and said oh that person is thinking of me whether he is praising or blaming his thoughts are upon me that will do that will help him he will come out does he come out? yes our mythologies conclusively prove you hate God to the utmost you will be the nearest to God you lust after God utmost you will be nearest to God whatever you do but directed towards God you will be nearest to God then the next quality 25th he who is the same in honor and dishonor the same to friend and foe and who has renounced all undertakings such a man is said to have risen above the gunas mana apamana in our lives all these things that are described are the most common things in every second of our life mana somebody is honoring apamana somebody is dishonoring when this person encounters such a situation he becomes absolutely tuliyaha his mind is not deviated from God and then on the contrary it is God who wants to play with me in the form of this I remember an incident once Swami Vivekananda was wandering in the somewhere in North India he came across a scenery there was a sadhu who appeared to be weird and then the small children found out he was not only not frightening he was not even reacting so they started pelting him with stones and the more they were pelting the more this sadhu was laughing uproariously with great joy but blood was flowing from his body then Swami Vivekananda he what is called threw them drew them out kicked them out and then he washed the body of this sadhu and he said why did you not prevent these urchins throwing stones at you and laughing uproariously the sadhu replied thus plays father means this is how God wants to play with me I don't want to prevent God's play let me also enjoy and then how did it come that he rescued you if Swami Vivekananda did not come the children would have went on go on pelting him we have to understand God pelted him with stones in the form of the those urchins and then when he had enough fun now I will bring you in contact with another sage and then he brought Swami Vivekananda at the right time at the same place I remember a beautiful Buddhistic story there was there were two Buddhists one was a senior monk another was a junior monk and one day it so happened they met on the bank of a river both of them were wanting to cross the river boats were available but the boatsman they charged some fee and then the elder sadhu he asked the younger monk did you have enough of these things the younger one replied that no I don't have then he was asked do you have he said yes yes for these emergencies I always carry money so the elder monk was capable of buying the paying the fee and getting ferried across the river but the senior Swami said I cannot leave this younger one just because he did not have money so he also paid for him sat in the boat and said foolish fellow you don't know when such emergencies can come you always better carry some loose change with you younger one said no sir I rely totally upon God then the elder one made fun of him and said what would you have been you would have done if I had not come the younger one said I know that God will come in the form of somebody to pay for my boat fare and you have he has chosen you blessed are you I always rely upon God and he never failed me in this affair his total dependence upon God and looking upon everything as divine sport mana and apamana then tuliyaha mitra aripaksha yoho tuliyaha where there are friends admirers flatterers there will be people who are inimical they misunderstand these sages they crucified Jesus Christ such as greatest lovable personality in the whole universe how their own people not the enemies such wretched people could exist in this world is no wonder at all it is also divine will mitra aripaksha he doesn't say these are my friends doesn't say these are my enemies the God comes in the form of a friend God comes in the form of enemy God comes in the form of a person who does good God also comes in the form of a person who does the opposite but from the viewpoint this samadrishti both are manifestations of God yesterday I narrated a Rama bhakta who was stabbed when asked who stabbed you said it is Rama who protected me all this time it is Rama again who stabbed me on this battlefield then sarva aramba parityagi he gives up I will do this I have to do there is no planning there is no activity then what is his state he will be like a small baby in the lap of the mother a baby knows only how to play the baby never plans where am I going to get breakfast where am I going to get my lunch or when I am hungry who is going to feed me when I feel sleepy where am I going to sleep in our things he knows only how to play with himself with mother entertain himself totally not even thinking I have a mother she will take care of me even that thought is not there total reliance that something will be done he will not be thinking at all the thought will not come at all arise at all in such a person's mind saha sarva aarambha parithyagi that is to say he will never purposefully start any activity and if any activity is started by him then he understands divine mother wants me to do this I will just give a brief example Tathapuri came and asked Ramakrishna do you want to take sanyasa he said I don't know anything I will go to my mother and ask him he went straight asked mother what shall I do mother said for this purpose only I brought this sanyasi take sanyasa every action Ramakrishna would undertake only at the behest of the mother without mother's commandment he will never do any such thing tulya sarva aarambha parithyagi saha gunathi such a person is called gunathi taha and when you see these characteristics manifesting in somebody very clearly very palpably very understandably recognize he is a great person he is a man of God and take refuge in him and then move forward in spiritual life according to his instructions he who is the same in honor and dishonor the same to friend and foe and who has renounced all undertakings such a man is said to have risen above the gunas now we come to the 26th okay these are all qualities spiritual qualities slowly we have to develop but will it give me God realization will it give me self-knowledge will it take me beyond the identity of body-mind the Lord says no an absolute no but these qualities will lead you to understand that no self-effort can take us to self-knowledge the purpose of self-effort is to understand all self-effort is totally useless then what is the way there is the greatest way what is the way take complete refuge in God Sharanagati that is being said here specially the Lord uses two words which we will see maam chayo avyabhichareena bhakti yogena sevate sagunan samatita etan brahma bhuyaya kalpate and he who worships me with the yoga of undeviating love rises above the gunas and becomes fit to be one with brahman with me with himself his real self so let us go into brief explanation of this maam Krishna is using the word maam what does maam mean maam means me me means not the person called Sri Krishna but the real me who is the srishti sthiti layakara brahman himself para brahman himself whenever Sri Krishna started teaching he never identified himself with individual I am not a sadguru I am not a guru I am not a human being I am not a personality I am the para brahman only teaching that's why he uses that word me maam you any person who has practiced the earlier qualities and his mind has become pure and then this person has completely become what you call fit to understand there is no other way except in sharanagati avyavicharena bhakti yogena these are the two words I was mentioning bhakti yoga what is bhakti yoga pure love for God I don't want anything else I only want God param krishna in his inimitable language he uses this word like a child is immersed in play and he even he is not heeding the words of the mother come baby but as soon as becomes hungry he throws away the whole things and then runs to mother mom I am very hungry please give me food of course mother is waiting for that moment this is called bhakti yoga what is bhakti yoga complete love endowed with complete sharanagati self-surrender and avyavicharena it's not moody it is not changing sometimes I feel love for God sometimes I don't feel love for God no all these things do not work avyavicharena once a person comes to know God alone God is God alone should be taken refuge and he takes refuge there is no deviation and even if he wants to deviate as I mentioned earlier one epithet of Lord Narayana is achyuta he will not deviate he will not allow once a piece of iron is attracted to the magnet the magnet will never let it go from its hold once we fall into the clutches of God there is no way to escape that's being said by Sri Ramakrishna in a humorous way why did you resist yourself in a hospital? now you have fallen into the clutches of the doctor until you are cured the doctor is not going to discharge you from the hospital that's why God is called bhavaroga vaidya he is the greatest physician for this chronic disease called samsara or gunas etc he who worships me with the yoga undeviating love rises above the gunas he alone can rise so what happens he says gunan samatita etan completely goes beyond tamoguna goes beyond rajoguna goes beyond satvaguna by the love of God the magnet of God's stone magnet simply unloosens Ramakrishna has another analogy a huge ship is passing by a magnetic hill and as soon as it approaches in sufficient distance the magnet loosens all the bonds and the ship sinks there itself here it means once we develop that love for God there is no other way this is the only way he who serves me worships me surrenders himself to me with the yoga of undeviating love rises above the gunas this is the only way and becomes fit to be one with Brahma I can also add so to say that yes it's only God's grace in fact we can acquire all those spiritual qualities only when God's grace is descending upon us how does it come buddhi roopena buddhi yogena so he upon whom God wants to bestow his grace he gives them right understanding what is the right understanding I am a samsari I must get out of this samsara that is the only way for eternal bliss and that understanding comes only by God's grace then I must undertake spiritual disciplines that understanding also comes by God's grace then I must become devoted only to God and to nobody else as these spiritual qualities develop as worldly qualities go down proportionately anybody's mind becomes slowly purified and a purified mind is attracted by the magnet called God and then he loses everything as soon as we reach sufficient distance what is that distance complete self-surrender and then he explains such a person he attains me and what does he mean by me this is said in the last 27th verse of this 14th chapter says beautifully it is said I am the abode I am the abode of everything abode of what abode of Brahman abode of the immortal Amrita abode of the immutable the avyaya and abode of the eternal Dharma my own nature and abode of the absolute bliss simply to put it in understandable language I am pure existence I am pure knowledge I am pure bliss Sat Chit Ananda I am Brahman and that is another name for Brahman and whoever surrenders himself he will become me he will like a a small drop of water somehow carried by the mighty river remember the river is nothing but made up of billions and billions and billions of water drops and once they reach the ocean the river's function is over it loses its name and form and it becomes completely free what is the Lord saying that I am Brahman and be devoted to me in whatever way you want Saguna Brahma is Krishna is Rama is Christ is Buddha and get rid of these qualities pray to me earnestly try to surrender little by little and by my grace you will be able to overcome or reduce the worldly qualities and increase the spiritual qualities and as more of it happens your mind acquires the capacity to understand that separate I does not exist I belong to God I am God and this knowledge is made possible by my grace who am Brahman nothing but Brahman with this we have come to the end of the 14th chapter called Gunatraya Vibhagya Yoga and as I mentioned it is most wonderful very practical for me very interesting and we can constantly monitor ourselves and find out I will give you a small summary of the 14th chapter called Gunatraya Vibhagya Yoga this chapter has 27 shlokas number 1 the Lord promises that he will teach Arjuna the highest truth 2 what is the result of this highest teaching it will give 1 the knowledge of the highest truth which is Brahman and liberates man forever from the bondage of samsara having obtained the supreme knowledge one attains oneness with me with Brahman what is the proof any number of sages before have attained liberation by having the knowledge of the supreme and any number of them are slowly moving towards God even now and many number of sages will be there in future in fact all of us point 4 the whole universe is nothing but the manifestation of nature which consists of 3 Gunas other names for this is Prakruti Maya and Gunas the whole universe is made up of these 3 Gunas Sattva, Rajas and Tamas all the 3 Gunas without exception bind man but Sattva points the way out point 6 evolution consists in gradually transcending the lower Guna and ascending to the higher Guna and that is how when one has enough amount of Sattva Guna he becomes completely free point 7 one's life experiences as well as future birth completely depend upon which quality has been developed and maintained the Lord has pointed out what are the characteristics of the Gunas how do they manifest so that we can recognize what happens in our life when they manifest the result of their manifestation in our future life and the result of their manifestation in afterlife the purpose of these 3 Gunas is to lead the soul to God then Arjuna puts 3 questions what are the characteristics of a person who had gone beyond these 3 Gunas how to recognize these 3 how does such a wise person act and react in life just now we discussed all those things how did this wise person become wise and thereby become liberated the Lord finally concludes in the substratum of nature of the whole world universe of the Gunas our bodies and minds and everything that we experience or anybody experiences in this world now I will just quote a few Gunas Ujjhar memorable Ujjhar memorable and in the end Ujjhar memorable thus ends the 14th chapter entitled the discrimination of the 3 Gunas and from next class onwards we will start the 15th chapter which is the most wonderful chapter Om Vasudeva Sutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti Ramakrishna