Bhagavad Gita Ch12 part 11 on 10 January 2021

Full Transcript(Not Corrected)

OM VASUDEVASUTAM DEVAM KAMSA CHANURAMARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADO GAVO DOGDHA GOPALANANDANA PARTHO VATSAH SUDHIR BHOKTA DUGDHAM GITAM RITAM MAHAT MOOKAM KARODI VACHALAM PANGAM LANGAYATI GIRIM YAT KRIPATAM AHAM VANDE PARAMANANDAM ADHAVAM We have been studying the 12th chapter of the Bhagavad Gita. Almost we have come to the very end of this 12th chapter. We have been discussing yesterday night the 18th and 19th of the 12th chapter. Let us remember from the 13th shloka until the 19th shloka. Bhagawan Krishna is graphically describing what qualities should a devotee acquire. And who is a devotee? He who is striving to develop these qualities that have been enumerated by Bhagawan Krishna. And how do we know? The Lord Himself tells specifically, only a person who is endowed with these qualities alone deserves to be called a Bhakta and a devotee. Such a person alone is dear to me. Dear means very near to me. Very near means ultimately He is going to attain me to become me. Of course, slowly we have to practice these qualities. As we had been discussing earlier also, today as we go on making these qualities our own, that means, what does it mean? Making these qualities our own means the more we practice, they become a habit. Habit means we need not to think and do it. Unconsciously it becomes our nature. That's why in English language we call habit is second nature. We need not think about it. So a habit, if it is good, it saves us trouble and it makes us better people. If it is evil, it drags us down. But the common thing is habit is that about which we need not consciously think but goes on behaving according to that habit. And every what we call negative habit we developed has been developed assiduously through constant practice. The only remedy for that is now to practice the opposite quality assiduously until the old habit is now replaced with the new habit. So in this 18th and 19th verses we have been discussing especially what is it? The mind must be kept equanimous. Samatvam yoga uchyate. One of the definitions of yoga is the mind doesn't get hesitated, doesn't get disturbed, doesn't unduly gets excited nor unduly becomes despondent or depressed. That is what Bhagawan Ramanuja says. It isn't a person naati harshaha naati shokaha, it isn't become unduly excited or depressed because unduly means we lost control and they control us. Yoga means to gradually become masters of our own body and mind. So samah shatravucha mitrecha tatha manapamanayoh, sritoshna sukha dukhesho samah sanga vivarjitaha, tulya nindaha sthuthir mauni, santushtaha ena kenachit, aniketaha sthiramatehi bhakti maanme priyo naraha. He who is alike to foe and friend, unaltered in honour and dishonour, who is the same in cold and heat, in pleasure and pain, who is free from attachment, who is unchanged by praise and blame, who is silent, content with whatever he has, homeless, form of mind and full of devotion. That man is a devotee and such a devotee is dear to me, such a devotee is nearer to me, such a devotee in fact in the end is none other than me. Why do we issue such a statement? Because at the end of the 10th chapter, let us remember that if a person is evil, that is also by God's will, he wants to sport like that. If a person has turned towards spiritual life, that is also God's will only, whatever good qualities a person has acquired, that acquisition is nothing but God acquiring godly qualities in the final say, in the final vision. Now important point we have to remember here because we have discussed this quite elaborately there. A devotee, an aspiring sadhaka is a God man. Before realization he is called an aspirant, after realization he is called a God man. So he keeps his mind equanimous and we have to remember he doesn't have any enemies but there may be people who do not like him, who hate him, who try to dishonor him, degrade him or even do away with him like Jesus Christ was done, attempt was made to kill Swamiji, attempt was made by Devadatta to kill Lord Buddha, so also Chaitanya Mahaprabhu and criticism is a very common thing. There is nobody in this world who is not insulted. As I gave example, Rama was blamed by Ravanasura and Kau endlessly, always trying to downgrade Rama in front of Sita and all the Rakshasas were convinced. Krishna, very interesting story, in the Mahabharata there was his own relative, Shishupala and Dantavakra, especially Shishupala went on abusing Krishna and then Shishupala's mother was a great lady who loved and adored Krishna. So she begged Krishna, my son is like that, I can't change him, please forgive his faults. Then Krishna said, I will be keeping 100 pebbles with me and every time he abuses me, I will throw away one pebble and when my collection of pebbles get emptied, I know the time has come, I will take revenge upon him, but 100 times I will forgive him completely. The mother had to be satisfied with that boon and Krishna kept his promise only in that place where Yudhishthira decided to worship Bhagavan Krishna after he had performed that Rajasuya Yaga. Then Shishupala for the last time started abusing Krishna right and left. Then for the sake of Shishupala's own good, Krishna had cut off his head with his Chakra. This is the story we get in the Mahabharata and was it the same time? Even we are also abusing Krishna every single day. What are the epithets we call him by? Jara, a promiscuous fellow. Chora, a thief. Even though we say these things lovingly, I don't know whether it has to be considered good or bad. But we know these are most lovely things in the hearts of a devotee, but for outsiders who do not believe, he is one of the most lecherous person in the whole world. Especially they criticize Rasa Leela, whose purport very few people understand in this world. Who is not dishonored? Was Holy Mother not dishonored? By Lakshmi Devi, by Ramlal and by her own devotees Golappa Ma. So many people have dishonored, her own disciples also dishonored her even though they took Mantra Deeksha from her. What is the lesson we have to learn? No God can escape from dishonor, abuse, criticism. If that is the status, condition of God himself, what about us? We have to forbear. As I mentioned, either if we are dishonored or any type of suffering comes to us, either it is the result of our own, the result of Prarabdha Karma, the actions done in previous times in the past, either in this life or in the past life or it is God's way of uplifting us fast track as I just now mentioned. Once I mentioned something very interesting, there could be three causes of suffering. The first cause is of course the nature of the world. What is the nature of the world? Sometimes in winter it is very cold in some places, some places it is very very hot and some places full of dangers and our devotees usually do not take notice. There are certain countries in this world where no man with impunity can walk fearlessly. There the rascals, mafia or drug lords can do whatever they like, they can rape, they can kidnap, they can dictate, you do whatever we say to you otherwise we will cut off your heads. There are some countries you can do research, I don't want even utter their names. Life is very horrible, it is living hell by the way, if on this earth these places are living hell, you can imagine. Hinduism posits the existence of certain special places, lokas called Narakas, not one but seven, gradually becoming worse and worser and worsest, like that seven lokas are there. Apoch Patala is the lowest, we have to understand if this is the nature of the world then people are living sometimes evil, sometimes good, sometimes happiness, this is the very fabric nature of the world. This is one cause of suffering, saints or sinners if it is cold or hot people have to bear it. Second cause of suffering will be each one of our own Prarabdha Karma and the third cause of suffering, maybe people will be surprised to hear it, God's grace. That is what Holy Mother is referring, misery is the gift of God. When God wants to uplift us, He sends a special type of misery whereby we learn our lessons through intense suffering but remember God never gives so much of suffering that we do not have the power to withstand it. Along with the suffering, He also gives us the wisdom and the capacity to put up with that suffering which God bestows upon us but He does it like a loving mother punishing the child or like a surgeon cutting off a limb or two of the body of his patients so that they can survive and live happily. In this world, it is impossible to avoid both good and bad but every spiritual aspirant should learn how to keep his mind without being affected. That means even when the circumstances are there, the mind will be trained in such a way that the person will not be affected much. That is what we are discussing in this mostly so be a master of the dualities like Sita, Vishna, Mana, Apamana, Kshetru and Mitra, Sukha and Dukha and Ninda and Stuti etc. Then there is something we have to understand. A spiritual person doesn't have enemies but there will be people who consider that person as an enemy. What should he do? Now here is where Shri Ramakrishna gives a beautiful advice. If we are in the beginning stages, we should be following the advice given by the Brahmachari to the snake, his. His means protect yourself, if necessary use your energy. I would go to the extent of saying if you have to shoot down somebody, if you have to take a knife and then knife the other person, if it is for the sake of protecting other innocent people and that is what the soldiers, the police, the military people are supposed to do to protect their own countries. If any sadhaka does it with that motive in view, he will not incur any sin. Of course the law of any country may catch such a person. You are not supposed to do it. Funny things happen when I was in UK, the police, I heard the police saying if some thief enters and threatens you with a knife, you give him whatever he wants but do not fight otherwise you may die, we won't be able to help you. And the situation has degraded to such an extent that even police will not come unless it is a very serious thing like a death threat or death. Anyway, every country has got its own laws to supposedly to protect but most often they protect the criminals, that is the tragedy especially in the democratic countries and not the innocent people. But what I am trying to tell you, at the beginning of our spiritual sadhana, we have to oppose. That is called Satyagraha. That is what Gandhiji had formulated, Swami Vekaranda said, only he who has got the capacity to resist, only he has the right to practice Satyagraha really speaking. You first acquire the power to resist and then refrain from using it. The brahmacharis advised to the snake, hiss and I expanded that word hiss, not only hiss but strike before the other person can do it. But only at the beginning stages, what is beginning stage? I have my ego quite grown up, quite stubborn, quite strong and I am not in a position to yield. If I yield physically, mentally I am going on ruminating upon it, that is hypocrisy, you express it. Especially for the householders, he should stand up and fight if necessary, injure or if necessary even to kill. That is a very important point, he must at least protest. But there comes a time when a person totally is unaffected, he depends totally upon God. For such a mentality, even hissing is not permitted, everything is left in the hands of God. Whatever God wants to do, let that happen. This is the essence of what we have discussed. Then just a small note, mauni, it is practicing the presence of God continuously through the thought is called mauna. Not merely shutting the mouth and then either going to sleep or thinking all irrelevant things but outside not opening the mouth at all. Santushtaha, a person must develop that complete sense of what is called happiness, santosha, that is contentment. Whatever the mother gives, the baby is content. He doesn't demand, there is sugar is less in this milk, I don't want to think. I wanted only milkshake and you are giving just as Upamanyu in the beginning, he complained to his mother. Now I know what is real milk and you are giving me only some water, washed with rice water. I know what is real milk. Then of course the mother had to send him to, only Shiva can give you. So that is how this Upamanyu, do the samudra badabayo, by praying to Shiva he obtained. What I am trying to tell you is a spiritual aspirant knows my mother is there and who is God or Divine Mother and she knows what is best for my health both physical and mental and whatever is obtained, this is called madhukari, I will be extremely happy and sooner or later every spiritual aspirant has to develop this attitude. Apart from spiritual progress, such a person is seen to be most cheerful person in the whole world. I remember a beautiful incident, somewhere it happened, I forgot where it happened. One day a gentleman is going through the street and then he saw a beggar with covered cloth and the beggar, very cheerful fellow, always smiling and happy, good morning sir, he greeted this gentleman and this gentleman was hobbling with the help of a stick. He was a soldier, he lost one leg, so he was limping with the help of these crutches, he was moving. When the beggar greeted him, this fellow scowled and said, I have nothing to greet with as good morning. Then the beggar asked, sir what happened? Are you blind? Are you not able to see? I lost one of my legs, how can a man without one leg be cheerful? Then the beggar, he was also a former soldier and he lost both his legs, but he kept them covered up and he removed and showed. Sir, I have more reason to be gloomy than you, but look I have learnt my lesson, God has given me life and I can do even though I have some handicap, but I can express myself in so many ways, I try to be cheerful and cheer the other people. You are more fortunate than me, at least you have one leg left out. This is a beautiful incident, we do not know what the other gentleman, what happened to him, whether he learnt the lesson. But important point is whatever comes, we have life, we have the thought of God and He has given us the opportunity to think of Him. So we should learn how to be content with whatever we get. I don't mean only food, whatever comes, honour or food or cloths or money or health, whatever comes, because we don't know the divine secrets why some people are better than other people. This was what so beautifully Swami Vivekananda expresses in his inimitable poem, The Cup. Please go through that poem, The Cup, that will be the most wonderful thing we have to understand. Now Santushta, then Aniketa, Aniketa means a place of dwelling, a home usually. Of course for householders, they have to be content whether it is a rented house or own house, it is all depending upon the Prarabdha Karma, but a Sanyasi is one only wherever God makes him at night to sleep, that is his home, but the real home is God. What is home? Where we feel very happy, that is home. Where we feel free, that is home. Where we do not have any restraining wants, that is home. Home in other words, where we can be completely ourselves. A Sanyasi is said in a conventional sense, he doesn't own his own house, but he lives wherever God makes arrangement for him. This is called Aniketaha. Two meanings we can derive from here. One meaning is our real home is only God. Let us learn how to live in God, that is called Manachalo Nija Niketane. Mind, let us go to our own abode. Don't imagine that you go to Vaikuntha, it is a palatial house made out of gold studded with diamonds, it is completely air-conditioned, all the suites are diabetic sugar free, and you just go on enjoying day and night, that is not the idea. The idea is to keep the mind, place the mind only in God all the time in whatever condition we are, that is called real home, that is the first meaning. The second meaning is if there is a house comfortable, let us thank God. If there is a house not so comfortable, let us thank God. If we have to live under a tree, let us thank God, that is also His ordination. Sriram Krishna, mostly most nights he used to spend most of the time in Panchavati and remove his cloths. Do you think at that time mosquitoes were absent or they became Paramagnanis, recognizing here is a holy man, we should never trouble him? What mosquitoes are supposed to do, they are doing. But Sriram Krishna was completely oblivious to that. The wonder of wonder was he never got malaria, etc. during his sadhana period, such robust health until he completed only at the end of the Nirvikalpa Samadhi, he was raked with this dysentery and then generally after that he became of delicate stomach, his health became very delicate. Okay, coming back Aniketaha, Sthiramati. When Sriram Krishna used to compare the habituated mind of a devotee to an anvil, an anvil is a hard steel surface whereupon hard metals, etc. are shaped, just they bring out from burning and it is red hot and the man can make various weapons, various shapes, but he takes the help of anvil, nothing happens, blow after blow, year after year, centuries together, nothing happens to the anvil, that is comparable according to Sriram Krishna. In Sthiramati, the mind is absolutely fixed, super glued only to God to nothing else and when a person develops these nine qualities plus all the other qualities, more than 20 spiritual qualities acquired by a devotee, such a person alone deserves to be called a devotee and he becomes dear to God, becomes God knows, he is my own, he is none other than me. So, O Arjuna, O spiritual aspirant, try to develop. As I mentioned, when we try to develop one particular good quality, we need all the other qualities and I hope you remember what we discussed about it in my past classes. For example, Sriram Krishna's father, Shudhiram, he was truth speaking person. He knew that he should not bear false witness, he did not think and reject, automatically he said it's not possible for me to bear false witness, but he was not a fool. So, he was a person who is courageous to accept whatever consequences will follow. As we know, he lost all his property and even while rejecting to bear false witness, Shudhiram knew all his properties, everything will be lost, such is the nature of this Yamindar. But that tremendous courage is needed to support truthfulness. But this courage springs only from complete faith in God. God is there, is looking after me and he will protect me. Whatever he ordains alone comes true, it is not this Yamindar who is going to deprive me. If I hold on to truth, then truth itself will protect me. Dharmo Rakshati Rakshithaha. When Dharma is protected, that protected Dharma protects the person who observes and lives a Dharmic life. But this faith in God requires faith in scriptures. Where from did Shudhiram get this faith in God? Because he learnt it from his elders that in the Vedas, Upanishads, Gita and Puranas, the same truth is told again and again, reiterated. What is it? Place your faith in truthfulness and God is truth and God will protect you. Simple words, you trust God and God trusts you. God will protect you. You take one step towards God, he takes 100 steps towards you. And Shudhiram proved this truth 100%. So if we will wish to practice one good quality, then all the other good qualities are necessary to support that one good quality. So the same law applies to the evil qualities. One evil quality leads a person to the other evil qualities. Such all these qualities enumerated from 13th verse to the 19th verse is now being called by Bhagavan Krishna as Amruta. Not only Amruta, Dharmiya Amruta. We know the gods and demons wanted to occupy the highest position and always the demons will. They only win because their will is much stronger and they have not yet become addicted to pleasures and other things. That's why build your so rightly that whenever persons become too refined through civilization, that means they are addicted to sweet food, sweet drinks and what is called tasty food and tasty drinks and depend only totally upon the slaves and workmen. Such people soon become weak both physically and mentally. Then a barbarians will declare war against them and because of their superior strength, cooperation very soon they defeat and they tragically occupy the place of their conquered people and again they become addicted to the same easy life and in turn they also become weak and then again they will be conquered and thrown out, made slaves by the next marauding tribe and this is how civilizations rise and with the increase of luxuries man becomes weaker both physically, intellectually and morally and in course of time a time must come when such persons go down and then another tribe takes over. This is called history. What is history? Repetition of the same story again and again and again. That's why we have to learn our lessons but history teaches us we never learn any lessons from history. Coming back, if anybody, any sadhaka wants to go nearer to God, he must develop this quality. Why? Because going to God means these are godly qualities. If you want to become God, then you must develop godly qualities and when you understand you are none other than God, then I understand I am none other than Brahman. All these qualities, Ishwara's qualities that is called Sarvamangalam Angalye, all the most auspicious qualities, they become very natural to each one of the realized soul. What is difficult to acquire and takes time and repeated practice becomes spontaneous, natural, unconscious, without effort. These qualities will manifest themselves. That is what the Lord is telling, O Arjuna, O spiritual, if you wish to become a devotee, go on drinking, not ordinary drink, but this drink called Dharmiya Amruta, that which makes you a Dharmiya, that means godly like because this Amruta is like medicine. In a way, we can take two meanings. The medicine which kills all the evil, all the disease called Samsara Roga. Another meaning is this becomes our nature, God's nature. We realize through truth speaking, I am Sathya. Through Samyak Jnana, I am the Jnana and through continuous practice of Brahmacharya, I realize I am nothing but Ananda. Sath, Chit, Ananda, Sathyam, Jnanam, Anantam, Brahma. This is what I am going to realize. What is Bhagwan Krishna telling at the concluding verse of this 12th chapter? Such persons become exceedingly dear to me. Ateeva means you have a little quality, then you are a little dearer to me. You have 50% of these qualities, you are 50% dear to me. You have 70% of these qualities, you are 75% dear to me. You have 100%, then you become me. These people alone deserve to be called Bhaktas. So who are they? First of all, those devotees, Dharmiya Amruta Midam. This Amruta, nectar called spiritual teaching, Dharmiam. Yathavuktam, as has been expounded to you. Shraddhadana, having complete faith. Matparma, me as their supreme and only goal. Such people, Paripasate, constantly, assiduously, non-stoppingly, during waking, dream as well as dreamless states, go on practicing them. Such people, what happens? They become my great devotees. They become my greatest dear and near people. Ultimately, they will become me. The essence of this mantra is, so far as possible, we have to practice all the 20 plus spiritual qualities that have been enumerated in this 12th chapter. With this, we have come to the end of this 12th chapter. But here, I am going to give you a summary. This chapter starts with the question of Arjuna, what is called ignorant question. That, oh Bhagawan, who are dearer to you? And which path is superior? The path of bhakti, devotion or the path of knowledge? As I mentioned, the path of karma and the path of what is called yoga, Raja Yoga, are included in both these things together. Which path is superior? Which devotees are superior? That is an illogical question. What does the Lord say? Both paths lead to the same goal. If someone is fit to practice Jnana Yoga, then that would be the natural path and that will bring equally them to me. Similarly, most people are only suited to this Bhakti Yoga, a little easier path. Not comparatively easy, for those people that is the only path that is easy within their capacity to practice, that will equally bring them to me. But is there any difference? Yes, there is a difference. Those who do not have body consciousness, for them Jnana Marga is more suitable. And those who are exceedingly body minded, Kalesho Adhikatarasthesham Avyaktasattachetasam Avyaktahi Gatirdukham Deha Vadbhihi Deha Vad means what? I am the body, I am the mind. And in connection, what does it mean? By proxy, what does it mean? It means this world is real, my body is real, my mind is real. God is not real. Brahma Satyam? No. Jagat Satyam Brahma Mithya In such a condition, the person has some faith in the scriptures, in the Guru, he believes but he has not yet progressed. For such a person, the path of knowledge that I am not the body-mind, while completely feeling that I am the body-mind, because there is a law, whatever we know to be true, that alone our mind runs after. If this world alone is the truth, then my body and mind accept this world as truth, and whatever is in the world, we desire. Nobody ever desires anything that they think is fake, unreal. Just as a person seeing a heap of gold on a cinema screen, even the greatest thief doesn't rush before others come to gather that gold heaps, gold coins. Why? Because he knows clearly, it's an appearance, not the truth. This is the law. If we think God is real, then only we really desire God. Our desire of God now is based upon our faith in our Guru and in the scriptures. Here is a person who thinks he is the body-mind. For him, the path of bhakti, surrender, prayer, is the best path. That is what is being said here. First point, Bhakti Yoga is easier and suitable for most people, especially in Kali Kaala. This is what Sri Ramakrishna says, Kali Kaale manush anna gata pran. In this Iron Age, people are highly body-conscious. Therefore, for them, the natural, most suitable path is the path of devotion, as specially interpreted by Narada. This is the first point. Every path takes one to the same God. Second path is, in this particular age, I think in any particular age, those who think the body is real, the world is real, mind is real, the path of devotion is more suited, easier and shortcut. They reach in the shortest time. Third point, unless one has these spiritual characteristics as enumerated from the 13th and 19th verse of this 12th chapter of the Bhagavad Gita, one doesn't deserve to be called a devotee. If we wish, others may call us devotees, just because we have taken initiation, just because we read books, just because we happen to visit the ashrama, participate in the activities, and etc. We claim to be followers of Sri Ramakrishna. That is not the criteria. God has to give the certificate. What is the certificate? You have these qualities. So you are dear to me. That means you are nearer to me. Unless one strives to acquire these qualities, surely, but it may take many, many, many lives, doesn't matter, but slowly, such a person alone deserves to be called a devotee of God. And then, last point, God alone should certify one as His devotee. And how do we know? Such a devotee becomes very dear to God, and God takes care of him as a loving mother, takes care of the newborn baby. We are all like newborn babies. We have to totally rely upon God, surrender ourselves to God. We should not struggle against our mother, who is trying to dress us, to clean us, to dress us, and to feed us. That is the best part. These are the summary of the 12th chapter, and it applies not only now, but even in future in this Kali Yuga. My personal faith is, it is the same truth, which applies in every Yuga, whether it is Sathya Yuga, Treta Yuga, Dwapara Yuga, or Kali Yuga. Why do I tell so? Let us take Sathya Yuga. There, the Upanishad tells that, upon whom the Atman bestows its grace, only such people will be able to realize God. This is what we will see in future, in the Mundaka Upanishad. Only God's grace can really lift us up, not by any way. But for that, we have to make ourselves ready, not to obtain God's grace, but to receive the God's grace, to be fit to retain, to receive and to retain. We have to be fit. That is where self-effort comes in. So, that is the summary of what we have discussed. This is one of the most wonderful chapters, and this is the only chapter, where this teaching is called Amruta. Amruta is one that makes mortal into immortal, like the churning of the milk ocean. Remember, for most of us, this is Bhakti Yoga. Forget about other things. Just let us focus upon, meditate upon these 20 plus odd qualities, that the Lord so clearly enumerates, explains. Not only that, He gives a categorical assurance. Only such a person can be called a devotee, and my devotee. And once a person becomes my devotee, he becomes dearer to me. I love him. That means, I give myself up to such a person, and he is nearer to me. Always dear means nearer to us. Whomsoever we love, we love to be in proximity to that object, or person, or event, or to that happening. This is the essence. Now, there are certain memorable verses. Every chapter, practically, I have been choosing some of these memorable verses, so that when we chant these verses, we remember the essence of that particular chapter, and that will inspire us, guard us, to put forth more effort, and go towards God. So, here it goes. First itself, Mayy Aveshya Mano E Mam Nitya Yukta Upasate Shraddhaya Paraya Upetaha Teme Yukta Tamamata Varjuna, you have asked me who is superior. I am telling you. They who have placed their mind in me, and continuously they strive to unite themselves with me, and they are endowed with the supreme faith. Shraddhaya Paraya Upetaha Endowed. Such people I consider superior people, whether whatever be the path. But then, then he goes on telling it. Atachittam Samadhatum Naseknoshi Mayesthiram Abhyasa Yogena Tato Mam Ichcha Aaptam Dhananjaya O Dhananjaya, you desire to keep your mind in me. I know how difficult it is to control the mind, and keep the mind in me. But there is something called Abhyasa Yoga. This is what he is telling. If you are incapable of, at the very beginning, to place your mind firmly, and permanently in me, that is a goal. You can attain to that goal. How? Through continuous, constant practice. Uninterrupted practice. Abhyasa Yogena Tato Mam Ichcha Aaptam I know, O Lord, my mind is restless, but I will go on practicing. I will not give up my goal. I will go on practicing, until, even if you do not wish me, I will come to you, I will join you, I will become you. So, that should be your greatest goal. That is called Aaptam Ichcha. Then, certain qualities we know. Advaishta Sarvabhutanaam Maitra Karunaye Vacha Nirmamo Nirahankara Samadukka Sukha Kshami Santushta Satatam Yogi Yataatma Dhridhanusheha Mayy Arpita Mano Buddhi Yom Adhvakta Same Priyaha Yasmanno Dvijate Loko Lokanno Dvijate Jayaha Harsha Amarsha Bhaya Udve Gaihi Mukto Yaha Sachame Priyaha Anapekshaha Shuchihi Dakshaha Udashino Gata Vyadaha Sarva Aarambha Parityagi Yom Adhvaktaha Same Priyaha Yo Na Hrishyati Na Dveshti Na Shochati Na Kankshati Shubha Ashubha Parityagi Bhaktimanyaha Same Priyaha Samaha Shatravucha Mitreja Tatha Mana Apamanayoha Sita Ushna Sukha Dukheshu Samaha Sangha Vivarjitaha Samaha Shatravucha Mitreja Tatha Mana Apamanayoha Sita Ushna Sukha Dukheshu Samaha Sangha Vivarjitaha Tuliya Ninda Stutihi Mouni Santushta Yena Kena Chit Aniketaha Sthiramathi Bhaktiman Me Priyo Naraha Yetu Dharmiyamrutamidam Yathauktam Pariyupasate Shraddhadhanaha Madparamaha Bhaktaha Te Ativa Me Priyaha These are the most memorable shlokas in this second chapter. I consider personally this is one of the best chapters for all the aspirants, sadhakas. And that is the path advocated by Narada, advised by Sairam Krishna, Holy Mother and Swami Vivekananda in his beautiful talks on Bhakti Yoga. There are two separate talks on Bhakti Yoga and many people miss one particular series of talks and I advise both of them, they complement because Swamiji, he gave some special points in each one of these talks. Our so-called popular book Bhakti Yoga contains only one series of talks but the other is found I think in the fourth volume of the complete works of Swamiji. This is our path and if we strive sincerely to practice, to acquire these qualities and that is the only way for anybody, any spiritual aspirant, let it be any religion, any yoga, then we are sure to come nearer to God and become blessed. With this, we have completed the 12th chapter. In our next class, we will be taking up a little bit difficult but one of the most intellectually challenging chapters of this, I would say entire Bhagavad Gita, the 13th chapter, very aptly titled as Kshetra Kshetragna Vibhaga Yoga Trayodasha Adhyayaha. We will take it up in our next class. Om Vasudevasutam Devam Kamsachanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadkurum May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti.