Bhagavad Gita Lecture 03 Ch1 on 23-April -2016

Invocation

ॐ असतो मा सद्गमय तमसो मा ज्योतिर्गमय मृत्योर्मा अमृतंगमय ।

oṃ asato mā sadgamaya tamaso mā jyotirgamaya mṛtyormā amṛtaṃgamaya .

Lord, lead us from the unreal to the real, from ignorance to illumination, from death to immortality. Oṃ, peace, peace, peace be unto all.

If you have noted down, there are some what is called dhyāna ślokas, ślokas on meditation on the Bhagavad Gītā. I will discuss about it slightly later on. Today's class. I have selected four because they are very easy to chant. So if you still remember please join me.

ॐ प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये । ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥

oṃ prapannapārijātāya totravetraikapāṇaye | jñānamudrāya kṛṣṇāya gītāmṛtaduhe namaḥ ||

सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः । पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत् ॥

sarvopaniṣado gāvo dogdhā gopālanandanaḥ | pārtho vatsaḥ sudhīrbhoktā dugdhaṃ gītāmṛtaṃ mahat ||

वासुदेवसुतं देवं कंसचाणूरमर्दनम् । देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम् ॥

vāsudevasutaṃ devaṃ kaṃsacāṇūramardanam | devakīparamānandaṃ kṛṣṇaṃ vande jagadgurum ||

मूकं करोति वाचालं पङ्गुं लङ्घयते गिरिम् । यत्कृपा तमहं वन्दे परमानन्दमाधवम् ॥

mūkaṃ karoti vācālaṃ paṅguṃ laṅghayate girim | yatkṛpā tamahaṃ vande paramānandamādhavam ||

Class Outline and the Essence of the Scriptures

Today's class, first we will discuss what are the special features of the Bhagavad Gītā. Second, there are nine dhyāna ślokas. Dhyāna means meditation. Why is meditation so very important? We will discuss about it. Then third, an outline of the first chapter of which I have already sent you notes. And those who want these notes please contact Mr. Janak. He is here and he will send you the notes. It will be very useful. Even if you do not go through the whole class, but if you just go through the notes, these notes are like sūtras. Sūtra means a thread. So that will remind us what we had discussed previously and also prepare us for what is going to come next.

So, first, what are the important points, special points? Every scripture has got some very special message. Though all scriptures ultimately, in essence, teach the same truth, but every scripture has got some emphasis on certain special points. And the Bhagavad Gītā and the teachings of Śrī Rāmakṛṣṇa and Swāmī Vivekānanda, they come very close together. In fact, I have told many times that if you have not read the Vedas, which are our foundational scriptures, but if you have read the Gītā, it is as good as, equivalent to, the study of the Vedas. And if you have not read the Gītā, but if you have read the Gospel of Śrī Rāmakṛṣṇa, it is as good as reading, understanding, studying the Bhagavad Gītā. So those who have read the important teachings of Śrī Rāmakṛṣṇa... By the Gospel means, again, I can summarize, I have summarized the Gospel as five commandments of Śrī Rāmakṛṣṇa. And if you have understood the five commandments of Śrī Rāmakṛṣṇa, you have understood the entire Gospel. If you have understood the entire Gospel, then you have understood the Gītā. And if you have understood the Gītā, you understood the entire Vedas.

And even if you have doubts whether I understood or not, you need to understand only one sentence from the Gospel of Śrī Rāmakṛṣṇa. What is that sentence? What is the essence of the Gītā? The essence of the Gītā is what you get by repeating that word again and again, then it becomes tyāgī. Tyāgī means give up. Give up what? Give up unreality. Give up the wrong CV we are cherishing now and get the right CV. So if we remember that, we have remembered the whole thing.

Śrī Rāmakṛṣṇa is a past master in summarizing things. On the very first day M met Śrī Rāmakṛṣṇa, he summarized the entire Vedas. If you remember, just to remind you, what is that? What is the essence of sandhyā? Sandhyā means the upper caste people do at dawn and dusk, that is called sandhyā. Sandhyā means the junction between day and night. So what do these people do? They have a special kind of upāsanā or meditation which is called sandhyā. Sandhyā means actually that junction between day and night. But because at that time these people do elaborate rituals, that is why it goes by the name of the dawn-dusk worship. If you cannot do that, he condensed it. What is it? Gāyatrī. If you cannot do even the Gāyatrī, he said it is condensed into one syllable: Oṃ.

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।

omityekākṣaraṃ brahma vyāharanmāmanusmaran |

The Bhagavad Gītā tells us, if a yogī remembers this one akṣara, it's very interesting. Akṣara, it is called akṣara. Oṃ iti eka akṣaram. Eka means one. Oṃ, then he attains to the supreme reality.

The Four Puruṣārthas

So, coming back, we will discuss very briefly, why briefly? Because during our further talks, these things will be discussed elaborately as and when the topic comes. But I am highlighting what are the special points of the Bhagavad Gītā which it specializes crystal clearly about it. The first thing, I already mentioned, what is Hinduism? Hinduism is nothing but the explanation of four puruṣārthas. What are they? Dharma, artha, kāma, and mokṣa. And it is curious to know that it is not only Hinduism, this is the essence of every religion. What does it say? Man is after happiness. Most of the people are after limited happiness, a few people want infinite happiness. So all people can be divided into two categories: those who want small happiness or those who want infinite happiness. Now even that statement, everybody wants only limited happiness, is a wrong statement in reality. Even worldly people, they want infinite happiness. But what it should be translated as: those who use limited instruments get limited happiness, and those who use no instrument get infinite happiness. But the way to the infinite happiness is from the limited instruments to the beyond the any instrument. So first use the body, then use the mind, then go beyond both body and mind. That should be the thing.

So every religion, it only teaches us these two facts. Puruṣārthas. How man can attain either temporary limited happiness or he can also get infinite happiness. Now let us not have a mistake that people want temporary happiness. No, they do not want temporary happiness. But they would not use the proper instruments to get infinite happiness. Why? Because of the power of māyā. Māyā makes them use limited instruments and very very feeble way of using it and that's why the result also will be according to what instrument we use. I gave the example, God is like an ocean. So if you go to the ocean, two points you note. You don't need to beg an ocean that you give me some water. It doesn't even know that you want water. You take as much as you want. But how much can you bring back? Depends upon what instrument you take, what utensil you take, to bring it. This is a very apt illustration because otherwise we think God has to be pleased, He has to be begged, then He will say, 'Let me think about it. And then if I feel like giving to you, I will give.' Then how much I feel like giving to you, I will give. That is a wrong... it is just like an ocean. Open. You go and take what you want. Like light. Sūrya Bhagavān never says, 'You take only this much light.' It depends upon us.

So every religion is nothing but an exposition of these four values of human life. Human life because it is called puruṣārtha. Puruṣa-artha. Puruṣa means human being. Not man. Indians can mistake, you know, puruṣa. This teaching is meant only for men. No, they are not puruṣas. Puruṣa means human being. Every human being can and must want, or strive after, there is no choice here, of four supreme values. These values are subdivided into two. One is the instrumental value and another is the intrinsic value, final value. Dharma, artha, and kāma are instrumental values. And mokṣa is the ultimate, intrinsic value. Instrumental means that which is meant for something else. Intrinsic means it is a value in itself by itself, not for anything else. So everything else is meant for happiness. Why do you want to attend Gītā class? I want knowledge. Why do you want knowledge? I want to get rid of, tackle with problems. Why do you want to tackle with problems? I want to be happy. And why do you want to be happy? There is no answer. I want to be happy because that's my nature. That's what I want. It doesn't lead to something else. Puruṣārtha. So this is the first point. The Bhagavad Gītā crystal clearly expounds the nature of the four puruṣārthas. And clearly points out that the very first value we have to seek is dharma. And that is why the Bhagavad Gītā starts with what? Dharma.

धर्मक्षेत्रे कुरुक्षेत्रे

dharmakṣetre kurukṣetre

And then it also ends with dharma.

सर्वधर्मान्परित्यज्य

sarvadharmānparityajya

So we will discuss these points in elaboration. That is the first thing.

Divine Incarnation (Avatāra)

Second, in the Hindu scriptures, especially Hindu scriptures, and in no other scriptures you will get such an idea about incarnation of God. In the Hindu scriptures, there are several, what is called, unclear and indirect references to the fact of God incarnating as a coming down as a human being. For example, in the Bhāgavatam we get 10 incarnations, 24 incarnations, and many many incarnations. In the Rāmāyaṇa, Rāma himself is supposed to be an incarnation of Bhagavān Viṣṇu. So, why does what is an incarnation of God? When does he incarnate? And how does he incarnate? And what does he do? I think in our last class, we have clearly discussed these points. This has been so clearly categorically taught in the Bhagavad Gītā. So, just to remind ourselves. When does God incarnate or how many times does he incarnate? How many times? Infinite number of times. When there is a need, God comes.

यदा यदा हि धर्मस्य ग्लानिः

yadā yadā hi dharmasya glāniḥ

So here also, a small point to be noted down. What does when dharma goes down, what does it mean? It means when man becomes profoundly confused, unhappy. When man becomes very very unhappy. And doesn't find a solution. Let me elaborate a little bit here. There are small unhappinesses, you know, a mosquito bites. You don't pray to God... Or a... so the point here is, there are so many types of miseries, unhappinesses, for which we have means. Though temporary, we have means. And we know when we know we have means, then we don't pray to God, you have to come down. But a time comes, and that is what the first chapter of the Bhagavad Gītā is going to tell us, that when such a profound grief overtakes, possesses a person, he says, I have, I don't see any way out. No scripture can help. No guru can help. Nothing in this world can help. There is only one remedy. And that is, God himself has to come and help me. But God doesn't come down for the sake of one person. When the whole humanity, whole world, this is an important point, God doesn't incarnate for a particular region, particular country, particular religion, particular segment of humanity. He comes for the welfare of the entire world. Why? Because the entire world is nothing but creation of God. In his eyes, there is no, there are no foreign countries. In his eyes, there is no foreign country. But we all have foreign countries, you know. Do you know what is foreign country? In case you don't know, every other person is a foreign country. Philosophically, psychologically, we just don't have any entry into that other country. No visa allowed. If visa allowed also, I will share my thoughts with you means what, I will give you temporary visa. That's it. For God, the whole universe is like a mother looking after the, after her children. So he comes. This is what. When a large segment of humanity is undergoing profound misery, grief, suffering. And when there is nobody who can point out a way, God incarnates as a human being. And what does he do? Dharma sthāpanā. How does he do it? So what is the cause of grief? Any type of grief has a cause. Grief is an effect. Therefore it must have a cause. What is the cause? Ignorance in some respect or the other. Ignorance. Ajñāna. What is ajñāna? Not knowing what is the problem. Not knowing what is the solution. What did I say? Not knowing what is the problem. We do not even know what is the problem.

There is a beautiful parable which illustrates this. This, what is it called, Sufism has created one, there was one author called Idries Shah. He created a character called Mulla Nasruddin. The exploits of Mulla Nasruddin. So what happened? One day he lost a ring in a pool. And he saw there were lots of people, hundreds of people taking bath in that pool. There was another pool nearby. Nobody was going there. So he went into that pool and started searching. After some time someone saw him and said, 'Mulla what are you searching?' And he said, 'I lost my ring, so I am searching for it.' So the other person joined, some other persons joined. 100 persons joined, and they were all searching. 101 person. One person came. And he asked, 'Mulla what are you all doing?' 'Sir I am searching for my ring.' 'Where did you lose it?' He said, 'I lost it in the other pool.' He said, 'If you have lost in the other pool, why are you searching here?' Then he said, 'That, you see, there were there are so many people, it is crowded, it is difficult to search, so the here it is clear, so I am searching here.'

So we do not even know what we are suffering from. Only the first thing is, if we are diagnosed, this is your problem. What am I talking about? This is in the first chapter of the Gītā. How did the Gītā start? Arjuna was going through profound misery. But he had a readymade diagnosis. These are the reasons why I am suffering and this is the remedy also. Then Kṛṣṇa looked at him. He did not speak a single word, just kept mum. Because he didn't seek his advice. Unwarranted advice, Kṛṣṇa will not give unwarranted advice. We are all experts, you know. We are all eager to give unwarranted advice even people don't have problems also. So, what did, what did Arjuna do? He was going through a profound śoka, duḥkha, viṣāda. That's why it is called viṣāda. Then you see, he thought he knew, he knew the problem, he knew the solution. He did not know the problem, naturally he would not know the solution also. Later on, by the grace of Kṛṣṇa, he understood, I am confused. And so, he understood, I am confused. I don't know what is the problem. Confusion means what? I don't know the problem, and much less the solution. The only way for me is to take the help of somebody who knows both the problem as well as a solution. And that somebody should be, first of all, an objective type of person. Secondly, he should be a person who doesn't have any vested interests. Thirdly, the person must be a wise person who knows what he is talking about. These three conditions must be there. And Kṛṣṇa fulfills all the three conditions. And so he took refuge. Refuge means what? He is telling by that, that I know that I do not know. I know that you know what is the solution to my problems. And I take refuge in you. That means what? I have 100% faith and I am going to take whatever you advise me, and I am going to follow it up. And then only Kṛṣṇa opens his mouth and gives one śloka. What is that śloka? The Bhagavad Gītā starts 11th śloka of the second chapter. Until the 10th verse of the second chapter it is all a background story.

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥

aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase | gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ ||

He says, you are grieving like a fool. You are talking like a wise person, grieving like a fool. These are opposite characteristics. Who is a wise person? Who never grieves. And who is a fool? Whatever he may talk, he doesn't have any knowledge. You are a fool pretending to be a wise man, because what is the character definition of a wise man? A wise man is a very happy person. A wise man is a very happy person. That is the definition. We are not talking about worldly happiness, we're just talking about happiness that arises out of knowledge, jñānam. That is where the Bhagavad Gītā starts. And it also ends: mā śucaḥ.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja | ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ||

Do not grieve. Because I will release you from all misery, every misery. And miseries belong only to two objects. All miseries spring from two sources. What are they? Body and mind. Identification with the body, identification with all problems arising from body and mind. What is the lesson? If there is a body, there will be problems. If there is a mind, there will be also problems. How do we know? We know because it is our personal experience. Every single day, when we are in deep sleep, what is that state? When there is no body, no mind. Not that there is no body, mind. There is no identity with body and mind. That's why we are blissful. And there is nobody. There may be a thousand people around us. But there would be, there is nobody in that, we are alone. Advaita. Dvaita means duality means unhappiness. Where there are two, there is problem. Anyway, there was a great soul called Vidyāraṇya and he said, once he made a very beautiful remark. He said, how spiritual aspirants should live? He said, where there are two spiritual aspirants together, it is called a village. Where there are three spiritual aspirants, it is called a city. That means if there are two people, there is every possibility that there is talk, and then misunderstanding, and problems, everything. Where there is duality, there is a problem. Where there is non-duality, there is no problem. Body-mind means it is a duality. That is why dvaita means not merely having body-mind, but having the identity that I am the body and mind.

Let me dwell a moment upon this. You see, we are all so many people, we are all sitting here together. So I, I am not identified with any of your bodies or minds. That's why I don't suffer from your problems. And you don't suffer from my problems. None of us suffer from the problems of each other. But supposing you are a family person. You have husband, or wife, children, something is not right, would you not suffer? Sometimes we suffer more than even they suffer. Yeah. Maybe a patient, and the patient is unconscious. Who suffers? We are suffering. So here also, even though they are separate from us, as though we are, we have become them. We identify ourselves with them. So that illustrates an important point here. A wise man can have body, mind, but as though he doesn't have any body and mind. That's why he has no problems. There was in fact there was a king whose name itself is bodilessness. If you remember, Videha, Janaka Mahārāja you know. Videha Janaka. It's a beautiful idea. Okay. So first point, we will expound these things in details when the topic comes. So this is only just to highlight. God incarnates and he teaches, and Gītā is God's teaching, and here what is it, it is a wonderful exposition of puruṣārthas. He reminds us, you have to have dharma, you have to have artha, you have to have kāma, but ultimately all these must be instruments which lead us to the highest puruṣārtha, what is it? Mokṣa. Mokṣa means to know who we really are, knowledge, have knowledge. That is the essence of the mahāvākya. A guru comes and tells, you know, you heard about mahāvākya? The whole Vedas contains the mahāvākya, ahaṃ brahmāsmi. It's called mahāvākya. The great sentence. Vākya means sentence. Mahā means the supreme sentence. What does it tell you? tat tvam asi, thou art that. That means you are Brahman, you are God, you are divine. Each soul is potentially divine. That's what it says.

Validating the Scriptures

So now we are coming to the second point. Divine incarnation. Why does he come? When a large number of humanity, his children, undergo profound grief and do not know what is the cause and do not know what is the solution, he incarnates. So what is the condition? Condition is a large number of humanity must be suffering intensely and do not know why and how to get rid of it. That is the essence of what you call sarva, what is called yadā yadā hi dharmasya glāniḥ. That is the essence of it. He also comes to validate the truth of the scriptures. That somebody has to validate. And when we are discussing the life of the Great Master, that is one of the points I made. Why Śrī Rāmakṛṣṇa had not got any education? Is it because he doesn't have intelligence? He was very, very intelligent, super intelligent, and yet he had not cared for this kind of academic education. Why? What is the reason? Is there any special meaning in his not acquiring academic education? We already discussed. What was the point? ... You are right, but the right, real point is, it is a historical necessity. What is the necessity? These days, a kind of knowledge called psychology has come. These psychologists will tell you, all these scriptures are bunk. If anybody says, 'But I had a vision of God', 'Ah, when did you have a vision of God?' 'Oh, after reading the Bhāgavatam, I meditated, meditated means constantly I have been thinking, naturally whatever you believe, whatever you think, naturally you will, you are self-proving what you already are thinking'... So if I go on thinking about a particular form of God, then I am likely to have a vision of that particular form of God. Here psychology, these kind of psychologists come and tell us, that these are all fictions, imaginations of your brain, just because you have been thinking, you are having these visions of God. So that means all the scriptures are totally false. Somebody created a scripture, and you have read it, and then you started believing it, and praying, thinking day and night, and then you had a vision, you said, yes, the scripture is true. Now is the scripture true or because you believed the scripture, true? And you go on propagating it to your disciple, and to his disciple, like that. There is a tendency. Now Śrī Rāmakṛṣṇa wanted to prove, put a stop to it and say, 'But I have not read any scriptures, I have not studied any scriptures, and yet I had all these truths abundantly conclusively proved through, what is called, prayer, only through prayer.' Now it's a very important point here is, Śrī Rāmakṛṣṇa's incarnation proves that through intense vyākulatā, he called yearning, if one prays to God, then he will realize the same truths by the grace of God. That's what he did in the first part of his sādhanā. What is the second part? He actually followed all the scriptures, important scriptures, through proper authentic gurus who have either realized God through their path or at least advanced very highly like Bhairavī Brāhmaṇī, not a God-realized soul. Totāpurī was a God-realized soul. So through them a definite path he followed, and then he proved once again, yes, they are all true. If you follow them, you will reach the same truth.

So even then there are people who say, the same old argument, because you read and you had... But the point counter-point, how do we counter it? There is only one counter. You see, you psychologist, who comes to you, who comes for your advice? A person who is suffering from psychological problems. And they are very unhappy people. First of all, I am a very happy person. Secondly, I don't need your advice. Because people go to psychologists, what purpose? To become happy. But I am a very happy person. Then the psychologist will might counter, oh you have got money, you have got a beautiful wife or husband or children or friends and because of all these things... No, I don't have any of these things. I am like that king who doesn't have any clothes. Very happy person without any clothes. A person with clothes is very unhappy, a person without clothes is very very happy. That's what Śrī Rāmakṛṣṇa wanted to prove. So, in the Bhagavad Gītā we are talking about the Bhagavad Gītā, that God incarnates, and also to prove the scriptures. And the scriptures tell us three things. Mainly the scriptures teach us three things only. What are those three things? God exists. There is life after, and there are other worlds. This is what every scripture of every religion teaches. The Vedas also teach these three things. They don't teach anything else about the sun, about the moon, etc. they don't teach. Why? We can get that knowledge through our five sense organs. So what is a Veda? A Veda is one which teaches us knowledge about things which we can never obtain, even after a billion, billion years we can't obtain, through our five sense organs. So indriyātīta jñānam is called Veda, one definition. Ajñātajñāpakaṃ śāstram, another definition. That which you can never get through any other means or pramāṇa. We will discuss about what is a pramāṇa. Pramāṇa means a means of acquiring knowledge is called pramāṇa. For example, I see the table. How do I see the table? I have knowledge of the table. How do I get this knowledge of the table? Because I have got eyes. And when you talk something, I hear. And when I talk something, I hope you hear. So, to prove everything that is written in the scriptures is absolute truth, that is one of the purposes of the avatāra.

Reincarnation and the Law of Karma

Okay. Then reincarnation. What follows? If there is after life, there is reincarnation. Where does this idea come in the Bhagavad Gītā? He says when a person, with whichever thought he gives up his body, then his next birth is determined by that thought. There are many ślokas are there. So those who perform a lot of spiritual austerities and pūjās, etc. So what do they do? They go to heavens.

एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ।

evaṃ trayīdharmamanuprapannā gatāgataṃ kāmakāmā labhante |

They go and then they come back. Once the credit card credit is over, then they will have to come down. Many times it is there, and in fact according to the Veda, the scripture is anādi. Anādi means what? Beginningless. What does it mean? Scriptures or the Vedas are not human creations. They are eternal. So we will discuss that point also. So the Bhagavad Gītā reinforces that belief that there are other worlds and death is not the end. So when we die, we go to some other loka, up or down, happy world or unhappy world, svarga or naraka, but there is nothing called death. And that's a great relief. Yeah.

Then, similarly, the law of Karma. The law of Karma. That is what is what is karma, whatever we do. So that verse I have just now quoted, so whatever is the last thought, our next birth is determined by that thought. And what would be our last thought? Do not be under any impression, I will not think of God whole life, but last moment I will I will just think of God and I will give up the body and I will become God. It is not going to happen. Whatever thoughts we cherish throughout life, that only comes. This is what Śrī Rāmakṛṣṇa put it in a most beautiful way. What does he say? He says whatever, when a man eats garlic, what is the belch that comes out? Garlic only. So the last thought, if you are eating garlic whole life, then you have to understand that the last thought will not be Kṛṣṇa, it will be garlic. How do we know? Next birth others will know. Whatever is your center of consciousness... That will be your last thought. Yes. I will put it the other way, because consciousness is always associated with a thought. In fact, the moment you use the word thought, even if you say 'I am thoughtless', you have to be conscious. Yeah. So that consciousness has nothing to do with thought. Our day-to-day habits have a lot to do with it.

The Law of the Chosen Deity (Iṣṭa Devatā)

So by the same token, this Bhagavad Gītā also reinforces one idea from the Vedas, because it is the essence of the Vedas. What is that idea? The law of the chosen deity. Bhagavān Kṛṣṇa crystal clearly he says, that whichever form devotees want to worship me with, I will respond to them in that particular form. And I will reinforce their śraddhā in that particular form, so that they will attain me through that form. So first they attain me in that form, later on they attain me through that form my real nature. It is very clearly he has reinforced it. So Hinduism consists of these four doctrines, if you remember. What are those four? God alone is real, Brahman alone is the only reality. And the second is the idea that we are living in the world of māyā. And we have to get out of māyā. What is mokṣa? Mokṣa means liberation, liberation means freedom. What does freedom mean? Freedom from ignorance. Another word for ignorance is māyā. Avidyā, ajñāna, māyā, these are the words. So first doctrine on which Hinduism stands is that there is only one reality that is called Brahman. We use Vedic words. ahaṃ brahmāsmi etc. The second, what is the second one? Just now I told. Mokṣa is the only goal of life. Ultimate goal of life is mokṣa. Mokṣa means freedom, freedom from ignorance, bondage, māyā. The third is the law of the iṣṭa devatā. That is you can attain this freedom by worshipping God in a particular way, whichever way you choose. Whichever way you choose. So God can assume any form a devotee likes to worship him through. A devotee loves, I like this form of yours. And in Śrī Rāmakṛṣṇa's gospel you get all these things so beautifully. He says, God assumes various forms for the sake of his devotees. He says. And through that form he advances to the formless. From the formless, he advances to that which is beyond both form and formlessness. That is what Bhagavān Kṛṣṇa in the Gītā, through the Gītā, he conclusively he proves it. Though some of his followers have become very fanatics. Accepting through Kṛṣṇa, there is no salvation. There are some people who say, the same old argument. But the point counter-point, how do we counter it? There is only one counter. You see, you psychologist, who comes to you, who comes for your advice? A person who is suffering from psychological problems. And they are very unhappy people. First of all, I am a very happy person. Secondly, I don't need your advice. Because people go to psychologists, what purpose? To become happy. But I am a very happy person. Then the psychologist will might counter, oh you have got money, you have got a beautiful wife or husband or children or friends and because of all these things... No, I don't have any of these things. I am like that king who doesn't have any clothes. Very happy person without any clothes. A person with clothes is very unhappy, a person without clothes is very very happy. That's what Śrī Rāmakṛṣṇa wanted to prove.

In the Rigveda this idea of the law of chosen deity is beautifully put forward. Truth is one, but sages call it by various names.

एकं सद् विप्रा बहुधा वदन्ति ।

ekaṃ sad viprā bahudhā vadanti |

So Kṛṣṇa had come to prove that, Śrī Rāmakṛṣṇa had come to prove that. In Bengali that's what he says, joto mot, toto poth. As many faiths, so many paths. Every faith is a path. But the goal is only one. All are traveling towards the same goal, only the paths differ.

Harmony of Yogas and Philosophies

So in the Bhagavad Gītā, harmony of all yogas and harmony of all philosophies. Again we will discuss it when we are elaborate it when we are it comes to the point. All the yogas. How many yogas are there? Four yogas are there. Karma yoga, Bhakti yoga, Jñāna yoga, and Rāja yoga. And so many philosophies. How many philosophies are there? Three. Dvaita, Viśiṣṭādvaita, and Advaita. You take any religion in this world. Every religion falls into one or more of these schools of philosophy and takes one or more of the yogas. So every religion is a combination of one particular philosophy and one particular or more yoga path. So the Bhagavad Gītā says, that you come, everybody comes to me only, whatever path they follow. He never said this is Karma yoga is better, Bhakti yoga is better, Rāja yoga is better, or Jñāna yoga is better. Though there are some people who misuse and say jñāna mārga, the path of knowledge is the only path, ultimately everybody has to come. These are called fanatics. Śrī Rāmakṛṣṇa never said that, Swāmī Vivekānanda never said that, Bhagavān Kṛṣṇa never said that. In fact what he says is, those who please me, I release them. Okay. Harmony of all yogas and philosophies.

Both secular and spiritual knowledge is the same, but two expressions of the same reality. So the Bhagavad Gītā's specialty is not that only spiritual knowledge... in knowledge, there is no such division. It is an important point. Knowledge has no such division. But how we use that knowledge depends upon whether it is secular or spiritual. Simple example. Here is a person who is expounding the Gītā. He has got knowledge about the Gītā. Is it spiritual or secular? Just now you are hearing from me. Knowledge by itself per se has no such division secular or spiritual. What is the motive? If this person is teaching for the sake of money, for the sake of name and fame, for the sake of honor etc., then that is called secular knowledge. But if he is doing this for the sake of pleasing the Lord, I remember a beautiful incident. Once, you know what happened. Holy Mother came to Belur Math. And you know in Belur Math that kitchen, many sādhus, brahmacāris sit and dress vegetables. Because they have to cook for 5 to 600 people. So Holy Mother went and then she saw how wonderfully the everybody was dressing the vegetables. Then she made a remark, oh these boys, they know how to dress. Then one of the swamis, I think it may be Swami Jagadīśvarānanda, he remarked. It doesn't matter what we do, our goal is to please the divine mother. If we can please the divine mother by dressing the vegetables, all that we need is her blessings. Then we cross over the saṃsāra. So the thing is, any knowledge... so a person has got, let us say, atomic knowledge. It doesn't make him damned, it doesn't make him a saint. Depends upon for what purpose we use. So that is an important point, Bhagavān here reinforces, there is no such division called secular or spiritual. Knowledge is knowledge. Saraswati is Saraswati. Whether you want to become a doctor or a whatever. It is the mother. But if we can use that knowledge to worship God, to adore God, then it is absolutely fine.

So in the Bhagavad Gītā one more point is yoga is both the goal and the path. Yoga, that is why it is

भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे

bhagavadgītāsu upaniṣatsu brahmavidyāyāṃ yogaśāstre

Yoga is both the means as well as the so when you are beginning it is the path, when you reached it is the goal. That is why he is called Yogeśvara, Yogīśvara.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ | tatra śrīrvijayo bhūtirdhruvā nītirmatirmama ||

That is the last verse in the Bhagavad Gītā. Grace and self-effort, they are obverse and reverse of the same coin. That is what just now I quoted. Where there is Kṛṣṇa with yoga, where there is Arjuna who is to fight. Here yoga, fight with the help of yoga. Kṛṣṇa gives you the guidance. But who has to do the fighting? Arjuna. Where these two, self-effort and grace of God are combined together, surely there will be victory, one attains to the highest goal.

Finally, the according to Swāmī Vivekānanda, there is one śloka which is the very essence of the Bhagavad Gītā. Do you know what is that?

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।

klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate |

Klaibyaṃ mā sma gamaḥ, do not become a eunuch. That means be a man, be a man. And that's what Śrī Rāmakṛṣṇa also said, who is a man? He who is conscious of his man, and do you know what is man? māna means he who is aware of his real nature, he is real man, he is a puruṣa. So finally, the last point I wanted to say, worship God through one's own duty. See Kṛṣṇa in the Gītā itself, clearly he says, any man can reach me, by he can worship, by worshipping me. And how does a man or how should a man worship me? Through his own inherent duties. According to his station, according to the stage. Varṇa and āśrama. And what does he mean by varṇa and āśrama, these are peculiar terms which we will expound later on. These are the very essence of the special points of the Bhagavad Gītā.

The Dhyāna Ślokas (Meditation Verses)

Okay, now we will go to the what I call the dhyāna ślokas. What I wanted to tell you, we are not studying Gītā. Yes, we are studying Gītā. But what is Gītā? Gītā is not a book, Gītā is not a scripture, Gītā is God himself. Gītā is God himself. The Sikhs, what do they worship? Guru Granth Sahib. You know, they fan, and they put flowers, whatever we do to the image or photo of God, they do everything to the book. And this idea is reinforced in the life of Śrī Rāmakṛṣṇa. That's why when I am discussing the Gītā, I bring Thakur's life, and when I am discussing Thakur's life, I bring also the Gītā, Upanishads, etc. Do you remember that? Every evening, morning, Śrī Rāmakṛṣṇa used to clap his hands and chant, Bhāgavata, Bhakta, Bhagavān. Or one in three, and three in one. Bhāgavatam means scripture. Bhāgavatam means doesn't mean Bhāgavatam only. It could be the Gītā, it could be the Bible, it could be the Quran, anything. Why? It's a revelation from God. Revelation from God is God himself. Revelation from God is God himself. Okay.

So, this incident, some of our devotees know. One evening, night evening, Śrī Rāmakṛṣṇa was sitting in that particular temple at Dakṣiṇeśvara called Radhakrishna temple. And one paṇḍit was expounding the Bhāgavatam. Suddenly Śrī Rāmakṛṣṇa had a vision. He saw a ray of light coming from the lotus feet of Bhagavān Kṛṣṇa, touching the Bhāgavatam, and coming to the heart of Śrī Rāmakṛṣṇa, and again going back to the feet of Bhagavān Kṛṣṇa. So like a triangle. It came from the Lord, and it touched the Bhāgavatam, and it touched the heart of the Thakur, and went back. So from that day onwards, he started, he added this also, Bhāgavata, Bhakta, and Bhagavān. Bhāgavatam, Bhakta, and Bhagavān. So what does it mean? Where there is a Bhāgavatam, there is a devotee, and there is God. Because Bhāgavatam is nothing other than God himself. And who reads the Bhāgavatam? If somebody is reading the Bhāgavatam, he must be only a devotee. Don't go on saying he could be a bookseller also. Usually it is the devotee. Where there is a devotee, there is God. Can there be devotee without God? Can there be God without devotee? If there is a God, and there is no devotee, who recognizes him that he is God? There must be a devotee to recognize that yes, yes, you are God, you are great, and I am worshipping you, and all that, then he says yes, you are right. Somebody has to certify. Yes, you are God. Where there is God, there is Bhāgavatam, means what? Where there is an object, there is knowledge. What is Bhāgavatam? Knowledge of God is called Bhāgavatam. Scripture, we are not talking about a particular book called Bhāgavatam, we are talking about scripture. So, from that day, Śrī Rāmakṛṣṇa understood, interesting point in this story, that ray of light did not touch the paṇḍit. It touched Śrī Rāmakṛṣṇa. Because he was expounding it for the sake of, you know, his professional duty and he is doing it. But Śrī Rāmakṛṣṇa is a devotee. Means where there is Bhāgavatam, there will be devotee, and there will be Bhagavān. Where there is Bhagavān, there is devotee and scripture. And where there is devotee, there will be Bhāgavatam. They are not three, but three sides of the same thing. That is what if that is true, is it true in the case of the Bhagavad Gītā also? Yes. It is true in the case of where there is the Bhagavad Gītā, there is God, there is devotee. So we have to consider it, that is why we have to salute.

So there was a great soul called Madhusūdana Sarasvatī. And he had written the most wonderful commentary on the Bhagavad Gītā, it's one of the most voluminous commentaries. Swāmī Gambhīrānandajī Mahārāj had translated it, if anybody wants to read. And he was supposed to have composed nine verses in praise of this Bhagavad Gītā. These are called meditational ślokas. Very briefly I want to give what is meditation. You want to think about Śrī Rāmakṛṣṇa, you want to adore Śrī Rāmakṛṣṇa, and then you have to meditate upon him. You want to worship Śrī Rāmakṛṣṇa, you have to meditate upon him. How would you meditate? So that meditation is called dhyāna. So to worship any God, so he will be like this, for example you know, if we are worshipping Śrī Rāmakṛṣṇa, how do we worship?

हृदयकमलमध्ये राजितं निर्विकल्पं सदसदखिलभेदातीतमेकस्वरूपम् । प्रकृतिविकृतिशून्यं नित्यमानन्दमूर्तिं विमलपरमहंसं रामकृष्णं भजामः ॥

hṛdayakamalamadhye rājitaṃ nirvikalpaṃ sadasadakhilabhedātītamekasvarūpam | prakṛtivikṛtiśūnyaṃ nityamānandamūrtiṃ vimalaparamahaṃsaṃ rāmakṛṣṇaṃ bhajāmaḥ ||

So if we want to meditate upon Ganesha, or Vishnu,

शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम् । प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये ॥

śuklāmbaradharaṃ viṣṇuṃ śaśivarṇaṃ caturbhujam | prasannavadanaṃ dhyāyet sarvavighnopaśāntaye ||

It is actually not Narayana's dhyāna, you know that, it is Ganesha dhyāna mantra. Yes, but it comes like that. What is the point? Point is to have a correct idea about that divinity upon whom we want to focus our mind, whom we would like to adore, worship, to think about, we must have a proper idea. That is what fulfills through this dhyāna ślokas. So in this dhyāna ślokas, there are what you call four salutations. It is salutations and thinking the greatness of this Bhagavad Gītā. What are the four salutations? Saluting the Mahabharata, saluting the Bhagavad Gītā, saluting the Lord Kṛṣṇa, and saluting the teaching ultimately. And describing why it has come, how it has come etc. Four salutations are there. So we will take up one by one.

ॐ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयं व्यासेन ग्रथितां पुराणमुनिना मध्येमहाभारतम् । अद्वैतामृतवर्षिणीं भगवतीमष्टादशाध्यायिनीमम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम् ॥

oṃ pārthāya pratibodhitāṃ bhagavatā nārāyaṇena svayaṃ vyāsena grathitāṃ purāṇamuninā madhyemahābhāratam | advaitāmṛtavarṣiṇīṃ bhagavatīmaṣṭādaśādhyāyinīmamba tvāmanusandadhāmi bhagavadgīte bhavadveṣiṇīm ||

First I will read the translation, then I will explain a little bit. Oṃ. O Mother Bhagavad Gītā, with which Arjuna, Partha, was enlightened by Lord Narayana Himself, which was composed and placed in the middle of the Mahabharata by the ancient sage Vyāsa, which showers the nectar of non-duality, which is glorious, which contains eighteen chapters, and which is an antidote to the experience of change, saṃsāra, I constantly meditate upon thee.

Slight explanation. So this is salutations to the Bhagavad Gītā. Because the Bhagavad Gītā is another form of Lord Himself. So it is Parthaya Pratibodhitam. To whom was this teaching given? To Partha. Arjuna. Partha is another name for Arjuna. Parthaya Pratibodhitam. Addressing Arjuna, this teaching was given. By whom? Bhagavata Narayanena Swayam. By Narayana Himself through His incarnation as Bhagavān Kṛṣṇa. Swayam. So what does it mean why is it called Bhagavat Gītā? Last class I explained Gītā means what? Song. A song is very soothing. Song is very soothing. So if you have something to complain, sing a song. It will be tolerable by your husband much more easily. Or the other way around also. Yeah. So that is why it is called a song. A song is soothing and it is easy also for us to take it in instead of dry these things you know. Simple example I will give you. So if you say, hey, you must always worship God. Otherwise you will go to the very special place.

भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते । सम्प्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे ॥

bhaja govindaṃ bhaja govindaṃ govindaṃ bhaja mūḍhamate | samprāpte sannihite kāle nahi nahi rakṣati ḍukṛñkaraṇe ||

If you sing that, its essence is same. But it is very nicely taken. That's why it is called Bhagavat Gītā. The song of the Lord. So this Lord is addressing to Arjuna. What is important here? Every sincere spiritual aspirant is Arjuna. And for him, who is the Lord? Knowledge. So what is the antidote for ignorance? Knowledge. So knowledge is given, God himself, what does God give us? When God gives us, what does God give? Okay, tell me an ignorant person gives an advice to another ignorant person. What do you think he will give? Still more ignorance. Yeah,

अन्धेनैव नीयमाना यथान्धाः

andhenaiva nīyamānā yathāndhāḥ

One blind man leading the other blind people. So only knowledge can give true knowledge. That means God is of the nature of knowledge. So what is the Bhagavad Gītā? Knowledge. What is the Bhagavad Gītā? Bhagavān. So if he is Bhagavān, he is giving, he is of the nature of knowledge, so he is passing on that knowledge to dispel the darkness of ignorance from Arjuna's mind. So where do who has recorded it? Vyasena grathitam. So Vyāsa is not the author. Vyāsa is only the recorder. Like M. is the recorder of the Gospel of Śrī Rāmakṛṣṇa. He is not the author. He is only compiler. That's why we call him our Veda Vyāsa. Yes. Our Veda Vyāsa. So who is this Veda Vyāsa? Purana munina. Purana muni means purana means two meanings are there. Purana muni means one who has composed a lot of puranas. He is supposed to be the author of 18 puranas. But the other meaning of purana is that he is very ancient. That means he knows a lot. He has a lot of knowledge. So a man called Vyāsa. In fact the very word Vyāsa is not the name of a person. It is a title of a person. Vyāsa means editor, compiler. So because he compiled Vedas, so he got the name Veda Vyāsa. Editor of his real name was Krishna Dvaipayana. Krishna means, not this Kṛṣṇa. Dark. Krishna means dark. Draupadi was called Krishna. Kṛṣṇa was also called Krishna. Vyāsa was also called Krishna. Dark. And he was born in an island. And his father's name was Parashara. That's why he is called Parasharya. Which will come here. Purana munina. Where did he record it? Madhye mahabharatam. In the middle of Mahabharata. Where exactly do you know? There is a parva, a chapter called Bhishma Parva. Bhishma Parva, 25th chapter to 42nd chapter comes this Bhagavad Gītā episode. And it came 10 days after the war had started. I don't know, probably most of you are under the idea that before the war started, this Bhagavad Gītā, it was given. It was recorded when? 10 days later. Why? Because this power was given by Vyāsa to Sañjaya. And Sañjaya was narrating this at Hastināpura 10 days afterwards. 10 days passed. Then Dhṛtarāṣṭra was asking, O Sañjaya, how was it going on, having gathered, what happened, etc. Okay. So what does this Bhagavad Gītā, it is called Gītā. So he says advaita amrita varshinim. She rains down, she gives rain. What is the rain? Varsha means rain. Varshinim. What is that? Nectar. Amrita. Amrita means that which makes a mortal immortal. Is called Amrita. And what type of amrita? Advaita. Advaita means what? You are divine. Whatever way you interpret, you are divine. You are not non-divine. You are divine. And it consists of how many chapters? This Bhagavad Gītā. 18. That's why he says, bhagavatim ashtadashadhyayinim. Consisting of 18 chapters. Amba, she is not only amrita, bhagavati. Who is bhagavati? Bhagavān. Another side of Bhagavān is called Bhagavati. She is divine. Amba. Amba means o mother. Tvam anusandadhami. I meditate upon you. Like Gayatri. Bhagavad gite. O mother Bhagavad Gītā. Sambodhana. Bhagavad gite means o Bhagavad Gītā. Amba, o mother. O Bhagavati. You who consist of 18 chapters. I meditate upon you. And what do I get out of it? Bhava dveshinim. That means you destroy the ignorance of saṃsāra. Bhava means saṃsāra. Bhava sagara tarana karana he. Have you heard somewhere? Bhava. That means this world is called bhava. Bhava means becoming. The world of becoming. Bhava. From the root word bhu, it comes bhava. Bhava means this world. Worldly life. So you destroy, if anybody who listens to your teachings and follows them.

Salutations to Sage Vyāsa

Then salutations to Vyāsa himself, because he has taken the trouble to record it.

नमोऽस्तु ते व्यास विशालबुद्धे फुल्लारविन्दायतपत्रनेत्र । येन त्वया भारततैलपूर्णः प्रज्वलितो ज्ञानमयः प्रदीपः ॥

namo'stu te vyāsa viśālabuddhe phullāravindāyatapatranetra | yena tvayā bhāratatailapūrṇaḥ prajvalito jñānamayaḥ pradīpaḥ ||

Salutations unto thee, O Vyāsa, whose intellect is vast, whose eyes are as large as the petals of a full-blown lotus, by whom was lighted the lamp of wisdom, and filled with the oil of the Mahabharata. Namostute. Salutations to Vyāsa, vishala buddhe. Vishala buddhe means of deep knowledge. What is deep knowledge? Knowledge according to scripture is of two types: secular knowledge and spiritual knowledge. Here we are referring to what? Spiritual knowledge. So what kind of person is he? Phullaravindayata patranetra. Your eyes are like, resemble like the buds of a lotus leaf. Beautiful. Swāmī Vivekānanda's eyes, compared to half-closed lotus bud. It is the most beautiful eyes. There was a devotee, a disciple of Swāmī Vivekānanda, and later on he was asked, that story will come later on. Just I'm giving in brief, that what made you follow Swāmī Vivekānanda. Was it his teachings? He said, nothing doing. I fell in love with those devilish eyes. Once I looked at them, finished. I was hypnotized by them. After that I gave up everything. You know whom I was talking about? Sadananda. Swami Sadananda, later on Sadananda. Yes, he was a railway officer etc. Okay. We will not go into that now. So salutations. What type of, he has most beautiful eyes. And there is also a beautiful meaning here. Who has beautiful eyes? A person whose eyes are full of love. And whose eyes could be full of love? Only a person who has knowledge. So you see, a mother's eyes are full of love. Why are they full of love, towards her baby? Why? This is my baby. So his eyes are full of knowledge. What is the knowledge? Everything is divine. That is the knowledge. And that's what he wanted to encapsulate through the Mahabharata, through the Bhāgavatam, as well as through the 18 Puranas beautifully. So ena tvaya bharata tailapurnah prajvalito jnanamayah pradeepah. You lit a lamp. Vyāsa, what is your greatness? You lit a lamp. What type of lamp is it? Jnanamayah. It is a lamp of knowledge. And what is the oil? You see a lamp requires oil. What is the oil here? Bharata tailapurnah. Mahabharatam is the oil. That means what? The very essence of the Mahabharata is nothing but the Bhagavad Gītā. That's what he wants, the whole Mahabharata is nothing but it is full of knowledge. Both knowledge about our life, knowledge also about our goal, and how to achieve the goal. So it is also believed, this Bhagavad Gītā is an aphorism, and the whole Mahabharata... and it consists of how many parvas? 18. It consists of 18. So that is exposition of the Bhagavad Gītā. That's what it is called.

Salutations to Lord Kṛṣṇa

Okay, then we move on. So salutations to Vyāsa. Then salutations to Bhagavān Kṛṣṇa.

Prapannaparijataya totravetraikapanaye, jnanamudraya krishnaya gitaamritaduhe namah. Salutations to Kṛṣṇa, who is a wish-yielding tree to those who surrender to Him, who holds a whip in one hand, who is the milker of the nectar of the Gītā, and who is the embodiment of knowledge. Prapanna parijataya. To Kṛṣṇa, who is like a wish-fulfilling tree for those who take refuge in Him. Totra vetraikapanaye. To him who holds a whip in one hand, because he has to control the horses, that is why he is also called Hrishikesha, Lord of the indriyas. Unless God sits in us in the form of knowledge and controls our body and mind, we are not going anywhere. That is the idea. So to that Kṛṣṇa who holds that whip. And if the horses are going wrong, what does he do? Whip lash will come. That is what is called whenever we are undergoing a sorrow or grief, it is the Lord in the form of Dharma, he is whipping us, the purpose is that's not the way to go, that is a wrong way, you have to go to the right way. And jnanamudraya. Always jñānamudrā, so did you get this explanation? This is called cinmudrā, jñānamudrā, very briefly today I will tell you. This is called Paramatma. This is called Jivatma. At this moment Jivatma is with this sthūla śarīra, sūkṣma śarīra, kāraṇa śarīra. But when knowledge comes, he realizes I am God. Then he becomes one. And this becomes separate or assistant. So this is why it is called cinmudrā, jñānamudrā. One who is always automatically he is showing this. Such a Kṛṣṇa who is the milker, that means who is the essence of all the scriptures. Salutations to that Kṛṣṇa.

Now just only one sentence I want to add to this. That is Bhagavān Kṛṣṇa contains the milk, milk of nectar, nectar of means what? Knowledge, knowledge. So if one takes refuge in him, he doesn't need all the scriptures. Because he has done the work of squeezing the essence of the scriptures for us. He is holding the milk. After all what do you want? Do you want a cow or do you want the milk? We want the milk. So if anyone takes refuge in him, he will give that milk, and he becomes blessed. So there are other six are there. We will take up in our next class. But it is very wonderful to have these dhyāna ślokas because this will give us an idea first of all what we are going to study, secondly it gives us faith in the scripture, in God. They are not ordinary words of ordinary persons, words ordinary words, they are it is essence of nectar, and which will free us from this saṃsāra bandhana etc. and we have to salute them, that's why whenever you read Kathamrita or Gospel, you have to also salute M because it is through him that it has come. So with this we will close today's, we will chant.

ॐ वासुदेवसुतं देवं कंसचाणूरमर्दनम् । देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम् ॥

oṃ vāsudevasutaṃ devaṃ kaṃsacāṇūramardanam | devakīparamānandaṃ kṛṣṇaṃ vande jagadgurum ||

All right, let's see after.