Bhagavad Gita Ch12 part 03 on 13 December 2020

Full Transcript(Not Corrected)

Om Vasudeva Sutam Devam Kamsa Chanuram Arthanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadho Gavo Dogda Gopalanandana Partho Vatsa Sudhir Bhokta Dugdam Geetam Ritam Mahat Mookam Karu Divachalam Pangum Langayate Girim Yat Kripatamaham Vande Paramanandam Adhavam We have entered into the 12th chapter of the Bhagavad Gita. It is called Bhakti Yoga. It has got 20 verses and this chapter starts with a particular question by Arjuna. Arjuna has not understood properly that there are many paths for the realization of God. But he was thinking that there are two paths that he understood. One is the path of knowledge and what is the path of knowledge? Those who try to contemplate, meditate and worship Pandit or God in his impersonal aspect. And there are Bhaktas, devotees. That is called Bhakti Yoga. Earlier one is called Jnana Marga, Jnana Yoga. Later is called Bhakti Yoga, Bhakti Marga. As if the Lord has confused Arjuna. Because at the end of the 11th chapter he is clearly telling that perform all actions for me, with me as your goal. Become my greatest devotee. Let me be your highest goal in life and develop complete detachment. Accepting to me all attachments must be combined and directed towards me. Naturally you will have to withdraw yourself from the attachments to anything in this world or any person in this world. And then most important, the whole world is nothing but me. If you have understood what you have seen and the remnants, the effects of Vishwaroopadarshana should be there. Everything is me. There is no friend, there is no enemy. Therefore what do you become? What should you become? Nirvairaha Sarvabhuteshu. You must become completely what is called no attachment, no likes and no friends and no dvesha or dislikes and no enemies. Nirvairaha Sarvabhuteshu. Sangavarjitaha means there are no friends, there are no near and dear beloved ones. There are no enemies, there are no people to dislike because your friends, your enemies, everything is nothing but me only, nothing else. Then the Lord answers that whatever is suitable path, that is the best path. There is no such thing called superior or inferior. There is only one thing. What is it? Either it is a difficult path or it is an easy path. Difficult path is that path which is not suitable for one's nature. Easy path is that path which is most suited to one's own nature, one's own stage of development. Then the Lord is telling it is true. Every path leads to me and to the realization of God. I and God are not two separate entities. I am God, God is me. Not only that, you are also God, you are also me. So there is no difference. But I know it, you do not know it. Therefore, you have to become a bhakta and specifically a bhakta. Why? Because you are endowed with so much of emotion. Most people are emotional people. They do not have that much intellect. If had Arjuna been endowed with intellect, he would not have been overcome by this delusion. The very fact that he was overcome by delusion means that he was not having much of a brain, that real capacity to understand. But he was highly emotional. I am attached to Bhishma and Drona etc. But I hate Duryodhana, Dhrishasana. Arjuna, you are overcome with delusion. What is the delusion? Dividing me, looking upon me in some aspects as dear, some other aspects as likeable. That is inimical way. That is completely wrong way. Spirituality means seeing God in everything. Everything must become most dear because everything is nothing but God. Having clarified, whichever path is easier, suitable, that is the best path, not superior and inferior. Next point is, for most people, as Sri Ramakrishna put it, he was none other than Krishna and Rama in this Kali Yuga. What is Kali Yuga? Where people are more intensely identified with body rather even than mind. Kali Kaale, Annagatha Pranam. For such people, the devotional path as given by Sage Narada is most suitable. That was what the Lord has ended. And if you can do that, then anybody can do that. He comes to me, he becomes me and he remains as an Atman. So Arjuna, all paths are the same, equally lead. But for most people, especially for you, the path of Bhakti is more suitable, easier. So do not go on. Supposing I tell you, Jnana Marga is superior. Then what would be your inclination? I want to follow Jnana Marga naturally because it is the superior path. But are you suited for it? It is like a child says, what are you doing? Oh, I am studying in this school. He asks somebody, what are you doing? I am studying for PhD, researching for PhD. Oh, you are much superior. Why should I go to this school? Let me enter into the university as a PhD student. That is not going to happen. You are behaving like a child. So take up the path. Then the Lord patiently is explaining. Most people, many people are under the impression they are more than fit for this Jnana Yoga. And what is Jnana Yoga? Thinking, worshipping, contemplating Brahman in his impersonal aspect. That is being described here. The followers of Jnana Marga, Jnanis, they also will come to me like devotees. There is no doubt about it. Yetu, those people who contemplate Aksharam, the imperishable, the infinite, the unborn, the Puranam, Kavim Puranam Anushashitaram, Anirdeshyam, that which cannot be defined, that which cannot be pointed out. Nirdeshyam means pointed out. Oh, are you searching for this kind of person? There, there, you see that person with a red shirt and a little shorter and he is under that tree branch and that is the person you are seeking. No, Brahman cannot be pointed out. Anirdeshyam, Avyaktam is unmanifest. Anything that is visible is what is called manifest. And anything that doesn't come under the purview of our five sense organs. I will come to the slightly better details. Those who worship, Pariyupasati. Pariyupasati means Pari Upasati. They see Brahman everywhere. They see Akshara, Avyakta, Anirdeshyam, Sarvatragam, Achintyam. Sarvatragam means that which is everywhere. Achintyam means that which is unthinkable. Kutastham, that which never is perturbed, never changes, even the greatest blows are given. Achalam, immovable. Dhruvam, completely fixed. So this is what some people wanted to see that Brahman everywhere because he is the Karana and those sincerely they are worshipping them. But not only they are always engaged in contemplation. Every 24 hours for a person to contemplate God, very few people can do. Only Avatara Purushas like Ramakrishna can do it. But rest of the people they can do sometime. Rest of the time either they have to study scriptures or discuss the scriptures etc. But how do they do it? Sam Niyamya Indriya Gramam. All the sense organs, five of knowledge, five of action. The Gnana Indriyas, Pancha Gnana Indriyas, Pancha Karma Indriyas. They have complete control over them. Not one single sense organ is left out. And then not only that. Those qualifications they are fulfilling. Means same way of experiencing every object. They see a dog, that is Brahman. They see an inimical person, that is also Brahman only. They see a greatest friend or one's own mother, father. No, no, they are not father, mother. They are also nothing but pure Brahman. They do not say, have you done harm to me and I am going to take out. Have you done harm to me? Of course I will bear it with the greatest patience. No question of bearing. He is teaching you a great lesson. Open your eyes and learn the lesson. Here person says, I will serve you. I will give you so many things. I will offer myself to you. He says, I don't care for you. I don't want anything. I only want God. I want all of you, the entire universe. It is nothing but Brahman. This is called Samabuddhi and it is also called Samadarshi. Such a persons further. They are completely dedicated for the welfare of every being. Every being means not only human beings, not only belonging to their religion, any being. Whether it is a plant, it is a tree, it is an insect, etc. They do not make any discrimination. They are completely, they look upon everything as one and the same. And they only want the welfare of every creature. Even if that creature is trying to harm us. So what happens? They attain me. They become me. And the distinction between them and me is completely removed. There are certain things we will discuss now. But here, Just see, there was a great soul called Nagamahasaya. One day, a devotee happened to go there. And at that time, Nagamahasaya was absent. Then what happened? Nagamahasaya was absent. Then what happened to him? This is what has happened. This devotee saw, at that time, Nagamahasaya had a cottage. And it was based upon some poles, wooden poles. And some of the wooden poles were invaded completely by white ants. And there were millions of them. And they were slowly eating away that wood. That means, very soon, the roof will come down. So this devotee thought, Nagamahasaya is a great devotee. He doesn't have time thinking about God. I will be doing great work. So he scooped up all those white ants and then threw away in the nearby forest. By that time, Nagamahasaya returned. There was not even probably one white ant left out. The first thing Nagamahasaya noticed was that Samba, Kamba, that pole, immediately started beating his forehead. What have you done? For generations together, they have made this their home. They are very happy. They are busy. How did they harm you? And you know, white ants do not bite and accepting that they destroy some of these things. But otherwise, they are harmless. And they will be more and more at a particular season, particularly when there is rain, rainy season, etc. What did you do? She became distressed. Where did you throw them? Many were killed. But some were thrown out along with that mud. It's their home, what they call the muddy homes. Immediately Nagamahasaya went, scooped up whatever was remaining, brought it back and then put them with tears in eyes. Please forgive me. I am promising you from now onwards, nobody is going to make you homeless. I will take care of you. He promised like that. And then the devotee, what his feelings were, we do not know. Ordinary people like us, well, well, well. If it is your stupidity, you will suffer. What is it to me? I only try to do good. If he is an understanding devotee, oh my God! Such people are also alive on this earth. It is my greatest good fortune to come into contact with you. So these Gnanamargis, what do they try to do? First of all, Aksharam. That imperishable. And only one thing can be imperishable. That which doesn't undergo any change, it is called Akshara. Because change means Akshara. There is nothing called total destruction, absolute destruction. There is an old chair and slowly it is becoming loose and one day it will break. And what does it do? The wood has not become old, the wood also is not going through any change. But that wood in a particular shape called chair shape and then with that name chair and for the purpose of, for people sitting etc., that is going to change. So everything that is manifest, it is changing. But that which can never change, that is called Akshara. Na Aksharati Iti Aksharaha. Then Aniruddhashyam. If something is like that, something is formless, something is nameless, something is qualityless, how are you going to point out and say this is such and such a thing. It is impossible. In Vedanta, we say there are five things are there. That is called Rudhi, Jati, Guna, Kriya and Sambandha. What is it? Supposing you want to know something and I have to tell you that. I have to tell you through any of these five forms of sounds or words. Shabda, Pravaruthi. What is that Shabda? You see the sun and that is the sun and in Madras sun is very very hot, very bright. In Andhra also it is like that. If you go to North Pole, it is due to freezing, the sun doesn't have much power. That is the sun which everybody knows. That is called Rudhi, universal experience. Then I go on a holiday to some very sinful place and I come across a wonderful flower, beautiful, big, fragrant, many petals, etc. and very colorful. May be many colors and I want to convey it to somebody at home who never saw even remotely near to that flower. But I can give comparison. This is a flower and you have seen marigold, seen jasmine, you have seen so many other types of flowers. This is such a big flower. This has got 100 petals and you know you have smelt the rose or the jasmine. This is highly fragrant and there is plenty of nectar here. So this is called Jati. Jati means species. If you have seen one species, it is possible to describe a new species. This is called species. This is called Jati. Rudhi, universal experience like the sun, moon and the north pole, etc. North, northern star, Dhuva nakshatra, etc. And a tree, a cow, a tiger or a wolf or a human being. The moment you point out, this is a human being but looks very different from any one of us, no? But you know it belongs to human Jati, species. Therefore, I can understand. Brahman doesn't fall into the first category. Nobody has seen Brahman. It is not a universal experience. And then Brahman is not a species. Then there is a red flower. You bring that red and blue mixed colored flower, you see, bring it. This is called Guna, attribute, quality and there is no such thing nearby. There are red flowers, blue flowers, green flowers, so many other flowers are there but a combination of this red and blue is not seen anywhere. So through that I am indicating to that person that particular object by the description of certain qualities or that man, very learned man. This musician, one of the greatest musicians is specialized in Mohana Raga, etc. This is called Guna. Then Kriya. Kriya means activity. He is the driver of that car. He is the cook in such and such a particular place. This person is a watchman. That person is a CEO, executive officer of that company. By this what is called Kriya, activity, job, profession, he is a doctor, he is a lawyer, he is a teacher, etc. Here also we can specify, describe and convey knowledge about them. Brahman doesn't fall because he is Nishkriya and he cannot be identified with any quality as he is Nirguna. He doesn't have any Jati because nobody has ever seen him. Then Sambandha. What is the Sambandha? This is my uncle and this is my second cousin. This is my father, this is my mother or this is my boss, etc. We can give the knowledge about some object through this relationship. But Brahman is Nishanga because Nishanga means only one. He doesn't have any relationship with anybody. And then he is Akhanda. He is partless. When there are two parts, they can have a relationship. Two leaves can have a relationship. Two flowers can have a relationship. Two people can have a relationship. But he who is partless, who is infinity, where is the second one with which he can have any relationship? It is absolutely impossible. That is being told here by this particular Aniruddheshyam. You cannot go on doing this one to anybody. It is not possible at all. That's being told here Aniruddheshyam. And then Niruddheshyam means you point out. You see there that red tree, etc. There is nothing else we can do about this. That is one way of looking things. Then there is something avyaktham. Vyaktham means whatever falls, whatever can be experienced through the five sense organs, that is called vyaktham. That is called manifest. So either I see or I hear or I smell or I taste or I touch. Brahman is not an object. It is avyaktham, unmanifest and unmanifestable. Therefore he cannot be perceived at all. Avyaktham. And then Sarvatragam. Where is he? Where is he not he? Prahlada's father asks, where is your Narayana? Prahlada replies, where is not my Narayana? You show me a place. Is he in this also? Stamba. He is also in this pillar. Yes, yes, he is in this pillar. Not only he is in this pillar. He is outside the pillar. He is the pillar. Then I don't see him. That's because you are spiritually blind. You don't see because you yourself are that God. Very funny thing. The eye can see everything excepting itself. Therefore we don't see God anywhere. God cannot see God. We are all God. Therefore we cannot see. We see only non-God. Whatever we experience is called anatma. It is called prapancha. It is called jagat. But in reality what we are seeing is nothing but reflection of God. Direct perception means you have to break the mind. Mind acts like a mirror. And the world, the God in the form of the prapancha, he is reflected in the minds of each one of us. This mind is covered with different layers of ignorance. As if it is outside. Actually it is the whole universe is within our mind. So Brahman is not seeing everything. The seer is Brahman. But he cannot see himself because he cannot become both subject and object at the same time. So where is he not he? He is everywhere. He is everywhere as one. He cannot think. Without that Brahman, without that pure consciousness, body doesn't function, mind doesn't function, pranas do not function, sense organs do not function. It is the borrowed consciousness. First mind borrows and then it reflects. Then it understands. I am the mind. I am the buddhi. Then it lends this consciousness to the sense organs. Then the eye feels. I am able to see. The ear feels. I am able to hear. The nose feels. I am able to smell. And the tongue says I am able to taste. And the skin feels I am able to touch. The existence of every object is the existence of Brahman. But the knowability, experience ability, witness ability, there must be a witness, a knower called subject. A subject cannot see himself. A subject can see only the object. Then if the subject cannot see himself, how are we ever going to know ourselves? By dissolving, resolving the dichotomy between the subject and the object. When we realize that the subject and object are not two separate things, just as we divide ourselves into me and the world by myself, I have become me. I have become the world. Where? In the dream state. Similarly, in Jagrat Avastha also through ignorance I have divided myself as me and everything else. When we wake up from this dream called Jagrat Avastha into that so-called state, conventionally called Turiya Avastha, it is not fourth state, it is the real state, then we understand Swapna Avastha is a Swapna Avastha upon waking. Jagrat Avastha, waking state will become a Swapna Avastha upon real awakening, that is upon knowing I am the Brahma. At that time the dichotomy between subject and object both become completely resolved, becoming that one indescribable and that is called Sarvatragam, that is Achintyam, unthinkable. Whatever we think is limited and whatever we cannot think is unlimited. The unlimited can never be thought, it is whatever is thought is limited, therefore it is unthinkable. Kutastham, Kuta means a blacksmith's anvil, he takes help of that one and he goes on shaping even hard iron after heating it up to an extraordinary degree, keeps it on the anvil with a big powerful hammer, he goes on shaping into different things but the anvil, no change takes place upon it. Even though many years, hundreds of years blows are coming one after the other, every single day practically but there is not the slightest change. Even though this Atman is like that Kutastha, unchanging, unaffected support, just as the anvil is the support for doing any activity, so this Atman is the support for the body, for the mind. Body is changing, mind is changing but the support of all the entire world, that pure consciousness, Shuddha Chaitanya, Shuddha Atma, Parabrahma, no change ever takes place, that is just like the blacksmith's anvil, Nirvikalaha, that is being it. Achalam, Chala means to move from one point of space to another, mental also to move from one idea to the other, from one thought to the other thought, from one imagination to another imagination but Brahman is beyond the body, beyond the mind, beyond the Kala, beyond the Desha. So Achalam, where does it move? Brahman cannot move because it is infinity, infinity cannot move because it is infinite and Dhruvam, Dhruvam means absolutely fixed, that means it never deviates from its own nature. Such is the Brahman which some people they contemplate, they do practice. How do they do that? Sanniya Sam Niyamya, well controlling, Indriya Gramam, Gramam means the entire lot, all the sense organs, both the knowledge organs as well as the organs of knowledge, organs of action, all the ten organs as well as the mind, completely controlling them so that they do not develop either likes or dislikes. Sarvatra, everywhere they will see, they behold that same Brahman, Samabuddhaya, they, such people constantly, Sarvabhutahite Rataha, they are completely dedicated for the welfare of beings but we have to put in parenthesis, what is it? They are only seeing God, they are only serving God, they are only attached to God, in fact to say that they are serving God is to say they are serving none other than themselves. This beautiful idea has been given, if you help somebody, the Punya will come to you because he is you, if you do harm, you are doing harm to yourself, Papa will come to you, Punya means you help others, you are helping yourself, Papa means you harm others, you are harming yourself. This Samabuddhi, Sarvatra everywhere, this is me, I am not doing anything to anybody else, I am doing it only for myself, this is called Sarvabhutahite, that was what Swami Vivekananda advocated. Atmano Mokshaartham Jagathita, Jagath, not serving the world, doing good to the world but through doing good to the others, comparing them, thinking of them, contemplating them as myself only, in this form I am here, I am in them in the other form, I am not serving anybody else, I am only serving myself. And once a person does that, then his knowledge is real and that is how he will progress. Such people, they are also come to me, that means also means what? Devotees also come to me and these people, everybody will come to me, everybody is moving only my path, there is no other way. Then moving on, the worshipper of the universal form, easily attain perfection through the Lord's grace. Everywhere, Lord's grace is very much insisted upon. These two verses, 6th and 7th in the 12th chapter is nothing but an elaboration of the 55th verse of the 11th chapter. What is that? Such a people, he will also attain me, that is being said. Those who consecrate all their actions to me, regarding me as the supreme goal and who worship me, meditating on me with single-minded concentration, to them whose minds are thus absorbed completely in me, verily I become here along, O Partha, the saviour from the death-fraud ocean of the world. Beautiful words we will discuss now, those people. Earlier what he said, every action must be connected with me, that means what? I am cooking, for whom? For the Lord. I am moving my hands, I am doing Arathri to the Divine Lord. I am moving my legs, I am doing Pradakshinam to the Lord. I am uttering words, that is the Stuti, I am hymning the Divine Lord. I am sitting and meditating, that is Samadhi Stiti. I am sleeping, even this good sleep with one goal in mind, if I sleep deeply, well, then I will get up refreshed, so that I can dedicate and I can joyfully worship my Divine Lord without this body coming on the way as tired and becoming obstructive. Eto Sarvani Karmani. Karmani, activities. What kind of activities? Sarvani, every activity. What is every activity? There are conscious and unconscious activities. What are the unconscious activities? My heart is beating, my blood is flowing, my brain is also functioning. So many Pancha Pranas are working and every single part of the body is working 24 hours a day for the welfare of the entire body. The mind has its own obstruction or help. If I am worried, I am obstructing my sleep, I am obstructing my heart function, I am doing so many things. If I am joyful, then my heart also becomes joyful, my blood also becomes joyful, my blood pleasure becomes very joyful, my blood pressure becomes very very joyful, everything becomes joyful if my mind is positive, endowed with devotion. Remember, to be a devotee means to be joyful. To be joyful means real joy comes only from God. Eto Sarvani Karmani. Not one single action. Chakradavastha, Swapnavastha, Sushupti. Aching state, dream state and deep sleep state. All these states are nothing but worshipping my Divine Lord. There is a beautiful incident. One devotee author used to come to Shri Ramakrishna's room at 8 o'clock or so and he is tired, he will make one pranam to Shri Ramakrishna, spread his mat and lie down and immediately fall deeply asleep and at 10 o'clock Shri Ramakrishna will gently wake him up and he will make another pranam and he will go home. Then, there is a very funny thing also I will tell you just now. One devotee criticized him, what is this? This man comes to you and then instead of hearing you, instead of benefiting from you, he is sleeping. Shri Ramakrishna became very grave and warned him, scolded him. You don't know, he has so much faith. That's why he takes all the trouble at night to come here instead of going home and he has faith. Even if he sleeps in my room, he will get spiritually benefited. That faith itself brought me into becoming very pleased with him. He was defending instead of supporting the devotee who was complaining. He said he has got so much of faith and I am there. Don't you know that I know why he comes here? He has that faith. So sleep in my presence is to be spiritual and I reward him exactly. I reflect a person's ideas, respond to them exactly in the same way but they have that faith and that understanding. This is what is being said so beautifully. My sannyasya, sannyasya means not sannyas ashrama. Sannyasya means they do everything for my pleasure and whatever be the result, they accept it as my prasada. Ishwara arpana buddhi is called karma yoga and Ishwara prasada buddhi is the result of whatever they do and they are joyful, they develop more spirituality and more devotion, more attachment and all the time they are progressing. Then ananyenaiva yogena, with one pointed mind. Their mind says I don't want money, I don't want any of the worldly riches. I only want more bhakti, more viveka, more vairagya. Maam dhyayante, they joyfully contemplate me, meditate upon me. Upasate, they go on making me the only object of every one of their thoughts. That is called upasana. What is upasana? Asana means it is a seat. Here seat means God and then they come nearer. Upa means near, still nearer, still nearer. Just as a dry piece of paper fall comes nearer and nearer, it becomes more and more heated and once it falls into the fire, it becomes fire. This is called upasana, complete oneness with the object of our contemplation and this is how they do not think anything else. Their mind is thinking about me, their buddhi is determined only about me and their entire personality is coming all the time nearer and nearer. When they do something, it is for my pleasure. When they experience something, they accept it as my prasada. They have no other thought excepting Ishwara. Such people, what happens? When a person tries to do that, of course it will take time. Of course we are progressing all the time. Little by little, slowly albeit surely, what happens? Tesham, what am I going to do with them? Samadharta bhavani, I am going to be the uplifter of them. Samadharta, I am going to save them. Save them from what? Mrutyu samsara sagara, from the terrible ocean of transmigration. Being born, suffering, sometimes a little bit enjoying and becoming old, becoming diseased and then becoming decrepit and then dying. This is all the time going on but as soon as they turn their faces towards me, contemplate me, work for me, they know nothing excepting me. They completely surrender themselves to me and their joy is whatever they are experiencing is only my prasada. Such type of people, I am going to lift them up from the samsara sagara, this ocean of transmigration. That means I am going to give them atma jnana, brahma jnana. Very soon they will attain mukti or moksha. When? Nachirath partha. Nachirath means after a long time. But as soon as a person completely dedicates himself to me, Nachirath, achirath, that means very very quickly. As soon as they reach a state where they say, Oh Lord, I don't want anything else, I only want to think about you. Even further, like that second yogi whom Narada met, even if I have to be reborn a billion times, I don't mind but I get so much joy. I do not want to think anything else excepting God. If it is his will, let him come and show himself. If it is not, let him not show himself. But I am not going to stop my contemplation of him, my dedication to him. Bhavami achirath partha and for whom my avishita chetasam. Whose minds, chetasam, completely my avishita. They have become completely one. As if a tremendous super glue called bhakti, it joins us with God, it is impossible to separate. What in simple words, if we determine to think only God, and we want only God, and we do everything for God, and we think about God, we speak about God, our whole life we know nothing excepting God, that very life is the last life for them. Therefore, in the eighth shloka, what is the Lord telling? Mayyeva mana adhatsva mayy buddhim niveshaya nivasishyasi mayyeva atavurtham nasamshaya Fix your mind on me alone. Rest your thoughts on me alone. And in me alone, you will live hereafter. Of this, there is no doubt. So, for those people, the goal is described in the earlier shloka. What is that goal? That all activities, physical, mental, or verbal, or physical, external, should be devoted only to me. I am thinking all my thoughts, I am speaking only about God, and I am doing only serving God. God has given me this opportunity. And I am the supreme goal for them. And they live their life joyfully. Not after reaching me, but the moment they resolve, their mind becomes completely filled with joy. They don't care whether I come or not. Such a person. Mayy avyeshita chetasam. And their minds are completely, they have become united with me. They don't know anything except me. And immediately, I will take care of them. Soon, I will reveal myself to them. Very soon, they will be free from the trammels, bondage. Here, drishti means mayy avyeshita chetasam. When a person's whole life has become one, merged, completely dedicated only to God, for such people, moksha will come immediately. But, as Sri Ramakrishna says, even if moksha doesn't come, they don't care. If God says, I decided not to appear to you, even a billion births. He says, find God. If you want to come, come. If you never want to come, it's okay. I am not worried about it. I get joy by taking your name. It's a beautiful Kannada song. I don't need you. I don't need anything of you. But, if I have your name, I am more than satisfied, and you can take half yourself. Very beautiful song. Now, you can explore it by those who know Kannada, or even with English translation. One of the most wonderful names, whether it is Prahlada, or Draupadi, or Gajendra, they only cried out your name. And, as soon as you heard the name, immediately you came running. Because, why? Because, the name and the named are not different at all. This is called padartha. Pada and artha, the nama of the pada, an object and its idea are inseparable. The name and the object called God, whose name it is, are inseparable. Ramakrishna gives a beautiful example. Somebody got a treasure, and he didn't want others to come to know about it. He put it in a pot, sealed it, took it to the nearby lake, and then he buried it deep in the water, but he tied a rope to the mouth of that pot or box, and then he put it on the shore somewhere. Only he knows it. When he requires something of that treasure, what does he do? Nobody is around. He goes there. He knows where the rope is tied, but beneath the waters. Nobody else will know. So, he will catch hold of that rope, and slowly advances at the end of the rope, the pot or the box is fixed. So, what was Ramakrishna telling? The nama is like that rope, and at the other end of that rope, what is tied is Bhagawan. So, nama and namni, one and the same. Therefore, the Lord is advising Arjuna, Mind means thoughts. Try to develop every thought of yours must be directed only towards Me. Let your buddhi enter only into Me. What does it mean? That means your intention, your goal, your final resolution should be only towards Me. If you do that, if you do these two things, all your thoughts, all your intentions, resolutions, goals of life should be only Me, and go on striving. Sooner or later, what happens? You are going to live only in Me, because My thought will occupy you, My form you will be meditating, My qualities you will be contemplating, and by contemplation, you will be acquiring My qualities, and there is absolutely no doubt. What doubt? I am thinking about God, whether I reach God or not. You need have not a little bit of that doubt, complete nissamsaya, you are going to live in Me. What does it mean? I am you, you are Me, there is no difference between you and Me, and this is the state you are going to reach, this is the state any sadhaka is going to reach, provided his thoughts and his sankalpa are only God, a bucket list, only one desire, I want God, I don't want anything else. These beautiful ideas we will discuss in our next class. May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti.