Bhagavad Gita Ch12 part 02 on 12 December 2020

Full Transcript(Not Corrected)

OM VASUDEVASUTAM DEVAM KAMSACHANURA MARDANAM DEVAKI PARAMANANDAM KRISHNAM VANDE JAGADGURUM SARVO PANISHADHO GAVO DOGDA GOPALANANDANA PARTHO VATSHAH SUDHIR BHOKTA DUGDHAM GRITAM RITAM MAHA MUKHAM KAROTI VACHALAM PANGUM LANGAYATE GIRIM YATKRIPATAMAHAM VANDE PARAMANANDAMADHAVAM We have, by the grace of the Lord, completed the 11th chapter of the Bhagavad Gita. Now we are in the 12th chapter. At the end of the 11th chapter, the Lord had said that this most marvellous, universal, divine vision of the Parabrahman, the impersonal Brahman, in the form of whatever we are experiencing in the waking, dream, as well as dream state, collectively called Vishwam. The same Lord is impersonal. The same Lord is also personal. The same Lord is without form. The same Lord is with infinite number of forms, infinite number of names, infinite number of qualities. And what is the nature of this universe? It comes into existence or manifestation at some particular point of time and then goes on changing, which we call the process of growth. And in the end, it also goes back to the same unmanifest from which it has come, only to come back again in the next life. How long is it going to manifest until one understands that I am not a small finite being. I am the universal divine Lord. NIRGUNA NIRAKARA NISHKRIYA PARABRAHMAN Then he becomes completely free. That would be his last birth and that is what we have discussed in our past lives. But the Lord said so many beings, celestial beings, all intelligent beings and those who are endowed with discrimination, they all wish to have this divine form of mind in the form of this entire universe. In other words, they would like, they close their eyes, they want to see God in his impersonal aspect. Open the eyes, the same God is recognized externally with the coverings of name, form and qualities and this is called divine Leela. So that's why Sri Ramakrishna declares God is both with form and without form and beyond both form as well as formlessness. But Arjuna became first extremely happy and blessed. Then he got frightened because the negative aspect of life which is suffering and death is also a part of the Leela. Both comedy and tragedy are parts of the same Leela. Both should be enjoyed. If only one-sided enjoyment, that person will inevitably face the other side at some point or other or more often and then he will suffer. He cannot, in other words, enjoy this Leela at all. So Arjuna requested, I am unable to bear because I am not equipped with that purity of mind to receive this highest wisdom. So he becomes immediately frightened and prays and the divine Lord, he said, I have shown you but this is what you are going to attain when you become really fit for that. And you will eternally perceive God as form, as without form, with name, without name, personal, impersonal. You close your eyes, you open your eyes, Urdhvascha, Athascha, Urdhvascha, Paschimhascha and everywhere you will see the same divine Lord and you will not see because you will realize at that point that there is no you. What exists is God only. You begin to see here and there, then everywhere, then you cease to see because you have become merged totally in that highest reality. And then the Lord says, rare are the beings upon whom I have bestowed this divine vision of mine and so many long for it. And you will also long for the same when you are ready for that. But very few people can have it. So what is the way? Only those who practice Bhakti Yoga, all their actions have been transformed into only as ignas. That means everything they do is for God, because of God and only because of God and they understand. I would not have been able even to lift a single straw but for the grace of the Lord. In fact, He is doing everything, my body, my mind and my devotion, my non-devotion, my knowledge, my ignorance, everything belongs to the Lord. When the person understands it, then he dedicates. He never feels I am doing something. He feels the Lord is getting things done by me. You become an instrument. Then he understands the highest happiness is only in the Lord and I want, we want that highest happiness. So that is one, Mat Paramaha, I am the supreme goal, I am Moksha, I am Nirvikalpa Samadhi, by whatever name you want. I am liberation, I am Brahma Jnana and everything. And then he says that Brahma Jnana and that Brahman is none other than Brahma Jnana and that's my highest goal that anybody can aspire. I would like to turn my attention to that aspect, I would not want anything excepting you. A small teaching, once Narayana became very pleased with Narada. Asked him, Narada, I am pleased with you, ask a boon of me. And Narada said, I don't want anything because you have given me everything. You have given yourself to me. The Lord was even more pleased and said, no, no, you must ask a boon. Narada said, may I have pure motiveless devotion to you and may I not want anything else. The Lord was even more pleased, ask another boon. And then on our behalf, Narada requests, may I never fall under the net of your world bewitching Maya. That aspect is being explored now. Those devotees who have their highest goal, only me and nothing else. And whatever they do, they do not want any result excepting me. And they are devoted only to me. That means they love only me. They do not love anybody. Not only that, once a person loves God, that means he loves the entire universe. Vishwaroopa Bhagawan. That means there is no enemy, there is no superior, there is no inferior. That was what we were discussing in this Manusha Panchakam. Such a devotee, he sees only God, Narayana or Shiva or Divine Mother everywhere. Ya Devi Sarvabhuteshu, Devi Roopena Samsthita, Kali Roopena Samsthita, Lakshmi Roopena, Saraswati Roopena, Vidya Roopena, Buddhi Roopena, Shiva Roopena, Rama Roopena, Krishna Roopena, Bhagwat Roopena. There is nothing else excepting, there is no such thing called world. It is Divine Mother with so many infinite number of names, forms, names and qualities. So Madh Bhaktaha, then he says that is the Narada's boon. May I only love you. But to attain to that, for those who are still not attained, what do they develop? They must develop certain spiritual characteristics. What are they? Sanghavarchitaha. They must not have specific attachment to particular individuals or objects. Because specific attachment means they are not attached to other things. That means they are not seeing God. They are seeing differences in these manifestations, experienced world. Nirvairaha Sarvabhuteshu. They must develop another quality. What is that quality? Devotees, spiritual people have no enemies. There may be people who might consider their worldly people, their non-devotional people, they might consider some people as their arch enemies. But a spiritual aspirant has no enemy at all. That's why the greatest lesson we have to learn when Jesus was about to be crucified, he prayed to God, Father forgive them for they know not what they do. These people do not know that excepting you there is nobody else. I am also God. They are also God. I know everything is God. But they do not know everything is God. Therefore they think I am a human being and they don't know I am God. They don't know I am nothing but you manifesting in the form of the Jesus body and mind and life. But they want to crucify me. That means they don't know. They are crucifying themselves because they are crucifying God. God is none other than themselves. This is called Atmanojana. But this happens all the time. This was the last verse of instruction. In future if you want uninterrupted vision of me of which you became extremely frightened but it will become the most pleasant. How can it become pleasant? When there is a death, destruction and terrific suffering because it is just like enjoying a well taken, superbly taken cinema. Everything is there. So much suffering is there. The whole world is burned. A meteor comes and strikes. There are tremendous earthquakes are there or the ocean overflows and floods the whole world and there will be no one else excepting Rakshasas killing, butchering, cutting people, eating them, looting them etc. But we will enjoy. We enjoy. We feel we are frightened. At the same time it is so beautifully taken. We wish to have the same experience again. Again and again we buy the ticket and then go and watch them. Not only that we invite others also. It is a marvellous movie. You will be almost having a heart attack. Remember there are certain high rides. Oh the box will be going up and up and up and your heart will be beating. From thousands of feet high suddenly it will be plunging to the earth. These are called thriller rides. But most people want to do it. Especially young people want to do it. Why? Because such a thrill. Because they know we are not going to die but it is a great thrill. It is a kind of fake it and then enjoy it. That is what happens. Vicarious enjoyment when we watch a drama or a very superbly realistically taken cinema. When you get full knowledge. If you are Juna or any spiritual aspirant then you will be able to see birth as well as happiness as well as unhappiness as well as old age. Death everything as a great divine Leela. That is what Swamiji says. Life is a school. Life is a gymnasium. Life is a circus. So this is called Brahma Leela. And to attain to that state only one way is there. Become Bhakta. Now having heard this from the Divine Lord then Arjuna had tremendous doubt raised in him. Why? Because the second chapter you extolled Jnana called Sankhya Yoga. In the third chapter you extolled Karma. In the fourth chapter you extolled again Jnana and said convert all actions into sacrifices. In the sixth chapter you extolled Dhyana Yoga. And in the Bhakti Yoga and specially you did not expound very well. And that is what we have to do now. So the Divine Lord has imparted this tremendous faith in him. It is much easier through any one of the yogas you can become great. So the 12th chapter is called Bhakti Yoga. It is one of the smallest chapters having only 20 verses. As I mentioned only 15th chapter also has equally 20 verses. Every other chapter has got more than 20. And I think 18th chapter has got the largest number of verses are there. Anyway, so what is it that we are trying to understand here? Even in hearing this Arjuna's mind he remembered because he has got tremendous Smriti said you extolled Jnana and now you are extolling Bhakti and now I am confused. Which is the superior path? This idea did not enter into Arjuna perhaps or maybe it is given for our benefit. What is that? There can be many paths. All are equal. All roads lead to the same Rome. All paths lead to the same goal. But sincerely take one particular path that is suited to your constitution, to your faculty and make it supreme and take the help of other yogas. Here important point I reminded you four yogas depend upon four faculties. That is we are active, we are emotional, we have will and we have intellect. All the four are present in every human being. Not only every human being even animals and at the same time not equally. Some are more emotional, some are more active, some have more willpower and some have more true intellect not superficial intellect. Their whole life is guided either dominated by activity or emotion or will or intellect. Now you cannot take a knife and separate them but all four will be there but one will be more dominant than the others. If a Sadguru, a true teacher always understands the person's mentality and guides him. You be a bhakta, you be a yogi, you be a karma yogi or you be follow jnana yoga. So it is for our sake not because of Arjuna. Because I have encountered people who were attracted to Gita and to Raja Yoga but without being qualified, without having the dominant quality of willpower. So my advice is that you use that yoga but to aid to become better devotees or develop more devotion to God. Very few people are really qualified to follow the path of Karma Yoga, Raja Yoga and Jnana Yoga. Whatever be the claims of those who follow Jnana Yoga, they think everybody is dull, everybody is stupid, fool, only they are wise people. They go on roaming in this world until the Divine Lord slaps them and makes them. Every path is equal and God has created for everybody a definite path so that they all can come and sit in the lap of the Divine Mother. So that is what the 12th chapter having 20 verses, it begins with Arjuna's question. So this chapter opens with a question from Arjuna which is superior and that word superior is a bad word. What you should have asked is which path is easier for me? You are my Guru. I surrendered myself to you. That's why you have to find out even though I am not that wise to know my own nature and I cannot determine what is best for me. It could be Bhakti Yoga or Jnana Yoga, whatever it is. So this question, phrasing of the word superior immediately indicates inferior. If a discriminating person has to ask, he will be put it this way, Oh Lord, you know me better than myself. Now tell me which path is better for me so that I can come quickly to you because whatever is our nature, that is the superior means that is the most easy path for me to attain you. The question is like that. As I said, this chapter contains 20 verses. What is the conflict here between these two? Bhakta and Jnani, the worshipper of God with form and attributes or the worshipper of the formless, attributeless Brahman who is superior. As I said, which is better path? And then the Lord, as usual, as He said many times, everybody is treading my own path. Everybody ultimately comes to me, I bestow my grace equally upon everybody. So that is the fact He is telling here in the second verse of it. And then the Lord categorically says, even though every path is equally valid, but those who are inclined to think of God as formless, nameless and qualiteless, remember all these three go together. If there is no form, there is no name. For example, if there is a lump of clay, except in calling it clay, you cannot give any name to it. But if it is supposing you make 10 pots, one pot is square, another pot is round, another pot is triangular because we can shape it in any way we like, then this is a flat square pot, this is a round pot, this is a oval shaped pot, then that is different names, this is painted black, green, red, blue, yellow, etc. This is small, this is medium and this is bigger size. So many names. That which is formless cannot have any specific name excepting a generic name. If there is no form, there is no name. And if there is no form or name, there is no quality also. So the Lord is telling, there are a few people who are inclined to adore, to contemplate the Lord without name, form or qualities. They are what is called devotees of the Parabrahma, Nirguna Brahma, not Saguna Brahma. They also equally come to me, but there is a big but for most people, the best path is that of devotion, adoration of the personal, because that aids concentration, love, joy, everything. It is very difficult to get so much of concentration on the Nirguna. In fact, I would say only when a person goes beyond the mind, only then he will be one with Nirguna Brahma, but he cannot keep him separately, think something impersonal with a personal mind, because the nature of the mind is personal. It consists of time, space and causation. That is called with-form. They may think of Sat, Chit or Ananda. That is what is called the path of knowledge. Those people who are very body-minded, those who consider, I am a human being, I have got a body, and I am such and such a caste, and I am intelligent, non-intelligent, highly intelligent, somewhat intelligent, I am rich, I am poor, I am a middle-class family man, etc. I am a Brahmana, Kshatriya, Vaishya, Shudra, and all these things will get attached to that particular BM complex, body-mind complex. For those who think they are the body-mind, for them, That is one of the things the Lord points out. But He does not exclude. There are people like Ramana Maharshi, even though people misunderstand him, that he was so much interested, why did he come all the way to Arunachala, even though he knows Shiva is everywhere, because he was also a kind of devotee of Shiva, with form, especially in the place called Arunachala, in the form of Arunachala. He used to tell whenever prasada was brought, look, Mother has come. It is not prasada. It is the Divine Mother Herself. Sri Ramakrishna's teachings, we have to take it and interpret this Bhagavad Gita, says for Kali Yuga, that Divine devotional path as given to us by Sage Narada. Narada Prakta Bhakti Yoga is the best path because we are Dehavad Vihi. We are Kali Kaale Annagatha Prana. We think we are the body, not even the mind, not even the prana, but pure food oriented. Foodie. We are all foodies. That's why we are all fools. So it is very easy path. Is it very easy to take recourse to the Bhakti Yoga? Not so easy. From verse 13 until verse 19, the Lord is going on describing the qualities. Only such a person with such qualities can be called a devotee and I will give certificate, not devotees, not other brothers or sisters, not some Peetha Deepathi. The Divine Lord, He gives certificate. How does He give certificate? Not in the form of a big golden plaque. He comes and gives Buddhi Yogam Tathamiyam. He will give that divine vision. He will give divine wisdom. He will give divine attributes and He will increase or intensify the person's capacity to understand and to become more concentrated. His memory will be given to him so that he will never forget God and that is the way of God certifying. Like you know, supposing a mother is highly pleased with the child. What does she do? She will go and prepare the best food material that the child likes to eat and she knows. If I simply say, you have done well and doesn't do anything else, the child gets in course of time becomes wiser. It is all empty word. It doesn't mean anything. But the moment mother's face blooms into a happy smile and she rushes to the kitchen, the best things she could make that would please her child, the child knows. My mother loves me. She certifies me that I am a good child. The same mother who can also punish for the good of the child, now she is highly pleased. Anybody who wants to accept Shri Krishna's teachings and Shri Ram Krishna's teachings, then we will have to follow this particular path. In this 12th chapter, the Lord beautifully describes all the characteristics having only those characteristics, one can be called a real bhakta. It is very important for us to understand. There are so many people, they take initiation or they take their own mantras from some books, whatever they like and people are devoted to japa, tapa, everything and they seem to be seemingly sincere but they are terribly attached to their body, to their possessions, to their family and 24 hours they are only thinking of that, occasionally talking about God, talking about the scriptures. They do not have that buddhi to understand everything belongs to God and nothing belongs to us. If we do not develop what is called the detachment, if I don't become sangavarjita and if anybody criticizes them, lifelong they will not talk with them and they will actively criticizing them and if the other people whom they don't like, they go through misfortune, they become elated with joy, such type of people I have come across, so many they don't know anything except things are so blind, I wonder sometimes how they are so consider themselves as intelligent etc. The Lord makes it very clear, do you want me or do you want your family? Do you want your religion? Do you want your money? Listening to that, God bless them Ramakrishna's highest condemnation for this kind of people. These beautiful ideas are beautifully and elaborately expounded in this twelfth chapter. We are going to dwell on them, go deep into them. The first thing that we have to understand, declaring God realization as the reward of exclusive devotion to God with form and attributes towards the end of chapter 11, the Lord paid a special tribute in the concluding verse of the chapter to him who is devoted to such an aspect of God. This raised the question in Arjuna's mind, as Arjuna means here all of us, as to which of the two is better, worshipper of the formless and attributeless Brahma or the worshipper of God, what is called Guna Brahma, Eshwara with form and attributes. So that is how Arjuna on our behalf puts the following question to the Lord. Arjuna said Arjuna asked Arjuna said those devotees who ever steadfast worship you after this fashion that was indicated by you at the end of the 11th chapter and those others who worship the imperishable and unmanifest, which of these have greater yogis, which of them have got greater knowledge of yoga that means which are more spiritual who are superior. As I mentioned that word superiority is a loaded word and that creates so much a problem. Every religion quarrelling with other religions my religion is superior my God is superior to your God, my prophet is superior to your prophet and my spiritual practice is better than yours Oh my God! Endless arguments, killing people, annihilating whole nations, enslaving them just open your eyes and study history in the name of God. Popes have been murdered, in God's name people have been annihilated. This Swami Vivekananda was a great student of history and he knows that's why he says Vedanta is the only solution Why? Because it accepts every religion it accepts every lifestyle, what I mean whether a person is a householder or whether a person is a sanyasi, whether a person is whatever category of intelligence he belongs, whether what we call a tamasic person, a rajasic person or a sattvika person whether a person is rich or poor whatever be his professed religion or no religion at all, it doesn't matter if they are sincere that is the key word central word, the hub are you sincere? then you will reach God. If you are not sincere whatever you may do externally, speak or think that is not going to take you to the goal of course ultimately everybody goes to the same Divine Lord. So this question is a most wonderful question, we have to ponder over it and say that first thing is that every path, jata mat jata path, every path equally leads one to God secondly, what is my what is the path that is suited best to my nature, I think I am intellectual, I may think I am superior in wisdom to others and because I am sometimes superior in worldly knowledge I am more clever than other people it doesn't mean that person is clever in spirituality also, often it is the just the other way round who are worldly clever people they are more worldly and those who are less worldly and what Sri Ram Krishna used to call very plain minded people, straight forward people and lacking worldly wisdom they will be nearer to God, dearer to God and reach God very very easily, this is that's why this question is most wonderful question, so what is the answer everybody has to follow one of the paths which is suited for him, secondly I do not have the wisdom to know which path is superior or easier for me and whichever is easier for me whichever takes me to God in the fastest, shortest possible time, because here also there are people gnana marga is straight climbing, bhakti marga ok ok, but you go round and round and round and of course very slowly you make progress and if at all you reach ultimately it is like going through any number of side roads and ultimately joining the only one main road that is called gnana marga such stupidity exists even in this 21st century I am shocked, of course Divine Mother's Mahamaya's Leela, we cannot help it what is the second point? we have to find out a person accept him, pay reverence to him have faith in him and accept his verdict and take his guidance and follow it sincerely, remember it is not the person who is guiding us, it is Divine Lord in the form of through the instrumentality of that person Guru is none other than what is called the spokesperson for God because he just makes himself a fit instrument to pass on there is no middle man here it is the Guru is just a dumb instrument, that is all so he will tell third is, I must be very sincere about it, fourth point is, so what does it mean to become a devotee? I must acquire certain qualities the beginning of this 12th chapter what are those qualities? first of all, do not think only one path is superior or easier, every path is superior to the person to whom it is suitable then with regard you regard everybody even if they criticize you as nothing other than God coming to you in the form of these people to make you a better person of you, every event should be taken as a great learning lesson, with these points let us go into this 12th chapter evam, evam means O Lord, Arjuna was addressing Shri Krishna, as you mentioned earlier, satata yukta aha, constantly endowed with yoga, yoga means that which joins, that means they joined you O Divine Lord, they are only thinking of God, they are only talking about God, they are listening only about God and they are doing everything only as worship of God mat karmakrit, mat paramaha, mat bhaktaha, sangavarjitaha so he who bhaktaha, those devotees here devotees means, Arjuna means sincere spiritual aspirants not merely devotees of personal God, both tvam pariyupasate those who worship you in this personal way and same devotees, echa api aksharam, those who are more inclined more devoted to think of God without form, without qualities etc, aksharam aksharam means the imperishable avyaktam unmanifest, that means in simple words, those who are treading the path of jnana yoga they want to think always God is impersonal has no name, no form no qualities, nirakara nishkriya, nirguna eka, advitya akhanda, unborn etc, etc those who are, some people are devoted to that whether they are fit to that path or not we do not know definitely they are devoted to that why? even the compiler for the gospel of Sri Ramakrishna M, Sri Ramakrishna asks which aspect of God appeals to you, he said only formless aspect, Sri Ramakrishna gave two answers to that, that is absolutely fine, you go on in the same way, but it is very difficult to think of it but don't look down upon those who are following or worshipping God with form, name and qualities, that was the first lesson, second lesson he says it is extremely difficult to think of the formless but if you are thinking of your God having a form, you have no choice but to think of God also as formless but if you are thinking of your Guru with form, you can only think of God with form however bigger words you may use, why this particular tension, even Narendranath also had the same problem even Narendra he chided Rakhal that why do you go to the temples why do you do idol worship etc Sri Ramakrishna took Narendra to task, everybody's constitution is different everybody has to progress not in one common path and he ridiculed the people who worship formlessness, even a child, a Brahmo child is thinking of Nirakara how ridiculous it could be learned the lesson that do not look down, all are children of God, all are going towards God and everybody is being taken in a particular path, not by themselves, not by their Gurus but by God himself but through the instrumentality of Gurus and scriptures, so hey Bhagwan oh Bhagwan, you are not Krishna you are Bhagwan now evam, thus, satatayuktah always endowed with this yoga, evaktah those who are your devotees tvam paripasate that means as Saguna Brahma, worshippers contemplators of Saguna Brahma echa api, even others also, those who are devoted to avyaktam, unmanifest aksharam, imperishable paripasate, tesha madhye, among them ke yoga vittamah santi, who are superior in other words, who are going to reach the goal quick, what is the Lord going to give the answer he gives in this second verse, making crystal clear and saying the same thing as Ram Krishna as many faiths as many mentalities so many paths, second verse mayya vesya mano emam nitya yuktah upasate shraddhaya paraya upaitah te me yukta tamah matah, again another beautiful verse which the same Krishna has incarnated as Ram Krishna, again to propagate this Bhagavad Gita and to illuminate our understanding of Bhagavad Gita, not through Shankara Bhashya, Ramanuja Bhashya Madhava Bhashya, but Ram Krishna Bhashya, Krishna Bhashya, Rama Bhashya what is he telling, so oh Arjuna, the Lord said those who have fixed their minds on me and who ever steadfast and endowed with supreme faith, worship me alone, them do I hold to be perfect in yoga, take notice the Lord is not telling the followers of the Jnana Yoga are superior, followers of the Bhakti Yoga are superior followers of Raja Yoga or Karma Yoga are superior, what is he telling mayi manah avesya Arjuna, in me alone manah avesya, their minds are completely fixed only in me, I am the goal I am the path, I am the present, I am the past I am the future, I am everything to me, everything natha tumi mama sarvasu, everything is you, good, bad, happiness unhappiness, friend, enemy victory, defeat, respect or insult or gain or loss, everything is my will me, mayi manah avesya, then nitya yukta, they are striving 24 hours to the best of their ability, some like children are crawling, some like toddlers are taking faltering steps, some have learnt to run, some have learnt to jump very high, some are learnt to travel in aeroplanes but all the destination is only, only me no other, that means they are not interested in praise, worldliness nitya yukta nitya means uninterruptedly unceasingly only devoted to me, santaha being, but here comes something most important and we have to put the greatest emphasis on this, ye and whoever it may be, whether they are Christians, Muslims, Hindus, Buddhists or of no religion, whether they follow karma yoga, bhakti yoga, raja yoga, jnana yoga, ye paraya, shraddhaya upeta, those who are endowed possessed by 100% shraddha mam upasate, those who worship me, contemplate me, think of me te yukta tamaha me mata, this is my opinion they alone are the greatest people, they alone are true spiritual aspirants remember here, the lord is not telling you, they are bhaktas or jnanis, they are spiritual people, whichever may be the path they are following, they must be always striving and they must keep their mind on me and they must be united with me, directing all their faculties only towards me and above all, paraya shraddhaya upeta endowed with the utmost shraddha, this word shraddha has no equal, in English language the word faith is a very very weak word, so I am not going to use it, so the such type of people they are the greatest people, they are the most superior people and that is what the lord is telling here, then from the third onwards, in a few verses he is telling, there is a problem, but there is a problem, what is the problem? anybody can reach me through any path, but those who have decided for whatever reason to tread the path of knowledge those who worship the unmanifest, the imperishable the inexpressible the nameless, the formless etcetera, their path much difficult so it continues and those who have completely controlled their senses and are of even mind under all conditions and thus worship the imperishable, the ineffable, the unmanifest the omnipresent, the incomprehensible, the immutable, the unchanging the eternal, they devoted to the welfare of all beings, attain me alone and none else, in these two verses the lord is describing to us in what is called completely crystal clear manner what is he telling? that those who are devoted to the path of contemplating the impersonal, in one word parabrahman, nirguna nirakara, nishkriya nirnama brahman, but at the same time compassionate, full of kindness and they are only engaged in the welfare of everybody not simply saying jagat mithya and don't consider anything else, if they are they claim they are following me in this impersonal aspect but most selfish they are worse than even ordinary worldly people who do not claim that we are spiritual people, but if they are having these certain qualities they will attain me and they also, so those who are devoted to the personal they will attain me those who are devoted to the impersonal they also equally attain me, everybody is going to attain me, provided they are sincere, but what is the nature of this impersonal that is being described so graphically in these verses 3 and 4, which we will take up tomorrow morning in our Bhagavad Gita class May Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti.