Gita Study Pune 2013 – 12.1-11 Arjuna’s question refers to Brahmavada not Mayavada

Transcript

This is an AI-generated transcript and may contain some errors.
The 12th chapter is entitled as we know as Devotional Service. So now the 12th chapter and the 11th chapter, let’s first look at their connection. Then we move forward.
12th chapter and 11th chapter have a very obvious connection. At the last of the 12th chapter reading, I sustain all of the creation by my fragments. So what is that fragment he is describing? 11th chapter, although it describes Virata Rupa, its intention and emphasis is very clear at the end.
The intention is just to glorify Bhakti and Bhagwan. Arjuna establishes the position of Bhagwan and that’s why he is asking the question. He is asking Krishna to demonstrate the Virata Rupa.
So to demonstrate or reveal the Virata Rupa. By which it is understood that this is standard of a person who is God. So Arjuna asks the question to establish so that the position of Bhagwan can be established.
Now in Krishna’s answer, he surely reveals that how Virata Rupa is so great and how it comes from his own two handed form. But then he eventually says that all this can be known by Bhakti. And so Krishna draws that whole chapter towards the close of establishing the glory of Bhakti.
After he has established the glory of Bhakti, Arjuna uses most of the future questions which will come in the 11th chapter or in the 13th chapter. These questions are primarily meant to clarify any residual conceptions that might be there in the broad Vedic culture among people about what is the highest sadhana and what is the highest sadhana. So from the immediate literal flow of the chapter point of view, there is no immediate connection directly between the last verse of the 11th chapter and the immediate verse of the 12th chapter.
The question of the 12th chapter. The connection is not literal in the flow, it is conceptual. Bhakti has been established by Krishna as the means by which to know him.
And now the position of Bhakti as compared to another important path, the path of Jnana Yoga. That will be discussed. Earlier the comparison has been done between Karma Yoga and Jnana Yoga.
And Karma Yoga has been established as higher in the sense that it is easier to follow. But now the comparison will be done between Bhakti Yoga and Jnana Yoga. And the focus will be also on one aspect that is easier to follow.
But now it is clearly understood that Bhagawan is also, Bhagawan is the absolute truth. So Arjuna’s question will be centred on that aspect. Let’s look at this question and then you will understand more clearly how we move forward from here.
So let’s move on to the beginning section. This is among the shortest chapters of the Bhagavad Gita. The shortest chapters are the 12th and the 15th.
Both have 20 verses. And both are extremely important chapters in many ways. And this is the longest chapter, 18th.
18th and 2nd. 18th is 78 verses, 2nd is 72 verses. There are two shortest chapters, 12th and 15th.
So 12th has three parts. So worship of the personal form is better than the worship of the impersonal Brahman. Then the second part is the progressive stages of Bhakti.
So the connection between these two sections is that Krishna establishes that Bhakti is the highest. Then how can one practise Bhakti? So Krishna is the descending ladder. You can’t practise at this level, practise at this level, practise at this level.
So Bhakti is the recommendation in the first section. And how to practically apply Bhakti, let’s talk about in the second section. And then, after describing that, in the practise of Bhakti, the whole essence is that it’s not just that we serve Krishna, but we want to please Krishna.
So the practise of Bhakti involves not just doing some activities, but also it involves cultivating some qualities. So those qualities which one has, one should try to develop while practising Bhakti or which a devotee has, which will endear the devotee to Krishna, that I described. So that means the whole chapter, how is it about Bhakti? First section is about Bhakti is higher, Bhakti is preferable to Jnana.
Then Bhakti can be practised at multiple levels. The activities within Bhakti are the second part. And then qualities that a Bhakta should have or has are talked about in the third part.
That’s how these three parts are connected together. So just to make this internal connection between the sections clear. Position of Bhakti, activities of Bhakti and qualities of a Bhakta.
The three sections of the 12th chapter. Arjuna Vacham Evam Satata Yuktaye Bhaktas Tvam Paryupasate Vecham Aksharam Ullatam Vaisham Ke Yoga Vittamaha Evam Satata Yuktaye Those who are constantly engaged in your devotional service. Bhaktas Tvam Paryupasate So what he is referring to is very clear.
Those who are engaged in your devotional service. Vecham Aksharam Ullatam Aksharam Ullatam is the imperishable, the unmanifest. So what that refers to we will discuss later.
Vaisham Ke Yoga Vittamaha So one is very clear that is the personal aspect. Bhaktas Tvam Vaisham Ke Yoga Vittamaha So into the personal aspect. And the other is Aksharam Ullatam Unmanifest and unmanifested.
Vaisham Ke Yoga Vittamaha So now who is better among Vittamaha? Vittamaha Vittamaha who is better? What he implied over here is that both are good. So the question itself is not referring in any way to Mayavada. Why is it not referring to Mayavada? Because Mayavada has been strongly condemned by Krishna to a large extent.
Mayavada has been referred to in 7.24 and 9.11 and 12. 7.24 he says Avyaktam Vittimaa, Avyaktam Vittimaa Pannam Manyantemaa Mavbuddhaya Trindhama Janinti Mam Av What is that? Avyaktam Vittimaa, Avyaktam Vittimaa Pannam Manyantemaa Mavbudhaya So Avyaktam Vittimaa is 9.14 Savajanta Maamunah Savajanta Maamunah Manushyantena Manushyantena So see both these references are very clear. What is condemned, so one is something very strongly rebuked or condemned, there is avajanantih and there is abhutthah, but what is condemned is not the impersonal conception per se.
It is the idea that Krishna is manifested in the impersonal. So what is condemned is not avyakta, it is avyakta-vyaktim-apannam. The vyakta has come from the avyakta, that is condemned.
Similarly, what is condemned is not, the 9.9 is also, manushy-tanu-mahashtam. I have taken a manushy-tanu, I have taken shelter of the manushy-tanu. So this is what is condemned.
And in both cases, there is one that is condemned because there is something higher, parambhava-jana. So this Krishna differentiates between the impersonal conception, which he mentions earlier, which I am analysing, it’s good. So this reference is not to, when Arjuna is contrasting the two, he is not contrasting mayavada and bhakti.
Actually, if you remember, I started in 9th chapter, we discussed about the two extremes that you were questioning. 9.11-12 is mayavada, avajanatimambudha and moghasha-mokarma. And 9.13-14, this is the lower extreme, upper extreme is bhakti.
Mahatmanas namam pradha, that I have been talking about, that kind of thing. So this is the 9.13-14. Now, in between, after that 9.13, there are three levels. Nikrata-tulene, purkata-tulene, bahudha, vishwamitra-tulene.
So, now in that demigod vahishya, I was talking about in that chapter later, now from 21 to almost 27-28, when we talked about anyas-jita-nitra-nitra-maham, then after that, bahudha-vishwamitra-mukham, is talked about in 10th and 11th chapters. So, specifically in the 11th chapter, but the idea of material manifestations in the Absolute, seeing the Absolute in the matter, that is also talked about in the 10th chapter. So now, what Arjuna is asking is, so here the question is, those who conceive of themselves as one with the Absolute, so brahmavad is atma-sentient.
Atma is the same as Bhagwan. Mayavad is, Bhagwan is a temporary manifestation in mind. And there is a reality beyond Bhagwan, in Brahma.
These two emphases are different. So Arjuna’s question is, so you can see from the flow of the Gita, those three options, it is not referring to Mayavad, because, I said, Mayavad is referred negatively, in the defending portion, in the important verses. Whereas, this reference is positive.
Which is uttama, which is excellent. Both are good, which is excellent. There the other three are referred to, Vishwamitra-mukham is talked about in chapter 10, 11.
He is talked about in chapter 10. So the three aspects of that Jnana-yagya in chapter 10, they are talked about gradually in this way, in the later chapters. Is this point clear, what I am saying? How 9.26 and 27 come under comparison? Basically it is a comparison between bhakti and, bhakti and living God worship.
So, one point is that, this requires something very simple. Eternal result, simplicity of practise, and you can practise at whatever level you are at, Yatkaroshi, Dasanasi, Subhashiva, etc. The idea is that it leads to liberation.
That point is elaborated in the subsequent verses. 9.26 is Yatkaroshi, Dasanasi, and then 9.27 is, mukto mam upaysasi, you will attain. How you will attain? Subhashiva following, Mukhiswami following.
Yeah, that’s the assumption. So in this way, now, the Bhagavad Gita’s thought flow is expanding, or unfolding. Arjuna’s question is, okay, which is better, those who worship the impersonal, or those who worship you in the personal form? Let’s look at what is Krishna’s answer.
Shri Bhagavan uvaca, So, now, Krishna uses almost the same word as Arjuna. And it is Nitya Yukta. Just the Satata and Nitya synonyms.
Yukta is the same word. So Krishna has clearly written the first part, those who worship him. And then he said, they are the So, Nitya-tama is the super-relative.
They are the best connected. The word Yukta is related to the German word, to the Latin word, yoke. When something is yoked together, it means they are connected together.
Yukta means it’s connected together. Nitya-tama means best connected. So, those who fix their mind, and fix their mind, and then they worship me.
How do they worship me? What is the Shraddhaya Parinopeta, Panchanipati? Yes, Paraya is significant here, because even the impersonalists have some faith in Bhagavan. The Mayavadis, Prabhupada Kundalini calls them atheistic, that they don’t believe in God. Actually, the Mayavadis label themselves not as atheistic, they say we are transtheistic.
All the transtheistic say we believe in God, but then we go beyond believing in God. Believe in God, so that you can become elevated. But when you become elevated, you understand that you are only God.
So, that faith, they also have some faith in God, but that faith is not transcendental. Actually, we believe in God, which means God is a transcendental reality. God is a transcendental reality, or transcendental conception, that we can use for elevation.
But, Krishna is saying, one worships me, this is the Mayavadic transcendentality, Shraddhaya Parinopeta. People are very clearly, very, most intimately, enlightened. And now, the next verses also make it clear that Krishnaji is referring to the other category of people.
When he described the other category of people, that, the question was, those who are praksharas and avyaktas. The same words will come in the answer also. Next chapter, sorry.
Indriya Grama. What is the verse? I think it is 24th verse. Okay, Indriya Grama, that is the only same part of it.
Indriya Vendriya Grama, many, many, some Indriya Grama means. So now, before we go into the further analysis, let me take some different analysis, which Ramacharya gives for this verse. Baldev Devji just refers to it.
But Ramacharya, he says that, actually the importance of this has already been talked about. With respect to 9.11, Indriya. So, he is saying, if you look at these qualities, what are described, these are identical to the qualities of the atma that was described in the first chapter.
Actually, all those names, that is, avyakta is there, sarvatra gam is there, 2.25 sarvatra gam, and achintya is there, achintya is there, imprastha is there, achala is there, all these qualities are described in the second chapter. So, he says, the question is that, who will make better spiritual analysis? One who fixes his mind on you, or, one who fixes his mind on himself as the atma, and then tries to realise that. So, in Ramacharya’s analysis, there is no impersonal conception over there.
What should be the focus of meditation? Should the focus of meditation be you, or should the focus of meditation be the atma itself? So, by contemplating that I am the atma, and, you can detach from material self-realisation, and better entanglement, of fixing the mind on you, which is better. So, Ramacharya can understand that, if I am going to just contemplate myself as the atma, then I cannot get the mercy. For whom it is? Nobody is asking for mercy.
Because I am focussing on myself. In that context, you can understand 12.8, 12.6 and 7. If he fits on the mind on me, and he fall out to me, then I will come to rescue him. If you are not going to do that, then you are left to your own ends.
When you are left to your own ends, then with this meaning, how did the asana change? So, you have to struggle on your own, and, you can’t play the role of the atma. It is very difficult for you to, change your context. 12.5 So, 12.5 is that, progress on that path is troublesome.
Even with contrast. If I contemplate on the atma, I am going to see that my progress is difficult. Whereas, when we are meditating on Krishna, Krishna will show me the way.
So, progress is easy. So, in this way, this is one analysis, which can be done. So, then, just, to remove the impersonal perception, and all of that.
That means, but it is not so entirely different. Because, whatever the text is in the atma, it is also the text of Brahma. Because, the atma is a part of Brahma.
Atma is a part of Brahma. So, that way, now, these two understandings, Brahma’s views, and Ramacharya’s views, they are not radically different. The qualities are the same for both.
The difference is, in Ramacharya’s analysis, when he was on the atma, he was actually Ramacharya. In 6.47, it is said, Yogi Namah Sarveshanam is very clearly stated. Yes.
Tapasya bhyo adhiko, yogi jnane bhyokya adhiko. There, it is mentioned that, the bhakta is superior to the jnani also. Yeah.
So, that’s a good point. Karma bhrischa adhiko. Karma is also, so now, in general, there, Krishna’s focus, in the 6th chapter, is primarily on the path of yoga.
It is not on the path of jnana, nor is it on the path of bhakti. The focus, the conclusion of the 6th chapter is bhakti. The focus, the emphasis, is either on jnana, nor on bhakti.
It is said that, if you go on the path of yoga, at the top, you will come to, come to, bhakti as the highest. Here, the focus, is, trying to determine which path is higher. The primary, question’s focus is, on, the conception of the absolute truth.
There, Krishna is talking about, this path is better than that path. Yogi, the bhakta is like that. The conception of the absolute truth is not talked about.
Here, the comparison is done, based on, what is the conception of the absolute truth. So, if one has the absolute truth this way, and the other has the absolute truth this way, who is better? So, there, it’s the statement that is made that the yogi is the highest. But the basis for the statement, is not explicitly stated.
There can be various ways. One can say, bhakti is easiest, or in some way, bhakti is fastest, another way, bhakti is the highest, means it should be absolute truth. There are various ways, in which the philosophy of bhakti can be established.
So, here, the context is, focussing on the conception of the absolute truth. So, which conception of the absolute truth, leads to a greater, greater or deeper viewing of the absolute truth. So, the yogi will fix their mind, on the Lord.
Mayi avesha mano ye mam. So, impersonalists can also argue, that here, mayi may refer to the universal form, which has been told, or the impersonal common form. So, it doesn’t become very clear, that it is personal, personalistic.
What I was feeling, that Krishna could have answered, that yes, we worship me, as a person. As you see, that makes it very clear. But here he is saying, one fixes his mind on me.
That personal form is, basically, Prabhupada makes it clear, personal form. in itself, intrinsically, it’s not there. Mayi, hmm, yeah.
The question is that, the object of meditation is me, but the object of worship is not mentioned to be me. Mayi avesha mano ye mam. So, fix the mind on me.
But, it’s a yukta upasana. So, what is being worshipped, that is not made very clear. What is the ultimate goal is not clear.
But I think that, it’s very clear from, shraddhaya parayo pitas. And, after that also, may we compare the, next verse, after this 12.67, there it is, matparaha. nitya, nitya roh, mayi parmani, mayi sannyasya, matparaha.
So, ranye naye yoge, na mam dhyayanto upasate. So, matparaha, me as a supreme being. So, this verse, if you see, mam is also there.
Shraddhaya parayo pita is also there. So, the object of meditation can be, Bhagwan, for human beings, for them, they would have transcended. Because, He is also supreme being.
So, matparaha is also there. Yeah. Okay.
So, the part of Brahman, simply means that, it’s like, this Brahman, is, is, satchitananda, soul is satchitananda. So, part of Brahman, you know that, part doesn’t mean that, you know, you cut off. Cannot cut apart.
I am saying that, this is when the, just Prabhupada used the example that, the soul is like, that, the souls are like the sparks of fire. The fire is Krishna. But then, there is also the example, sun and sunlight.
So, in a sense, sunlight is the brahmajyoti. Or the sun’s effulgence is brahmajyoti, sun is Krishna. So, if you see, sparks of fire and sunlight, or sun and rays, essentially, the nature is very, very similar.
So, when I am saying, part, it’s not like, there is a whole and there is a part. I am talking about, in terms of, their constitution, both are satchitananda. And both are similar.
Just as there is, there is alternating rays of Brahman, similarly, there is the atma. Atma is often, so rays and sparks, they are not exactly identical, but they are very similar conceptions. Oh, were you not there, for our Ishopaniya classes? We discussed this very elaborately.
Would anyone like to answer, this question? Is Brahman satchitananda, or only sattva? Brahman is only sattva. We discussed this elaborately, as far as I remember. Yes? Yes.
Yes, very good point. See, at the Brahman level, Oh, all of you remember that. All glories to the Swami.
So, so, at, see, first point is, Brahman is Bhagwan. So they are all, there is no difference between them. Brahman, Paramatma and Bhagwan are the same absolute truth.
But the difference is, it is with the realisation. So Prabhupada explained this in the first quote of Ishopaniya, verse 1, in location. There he said, that, why is the Bhagwan concept considered to be the complete absolute? He said, at the Brahman level, one realises only the sattva aspect of the absolute.
One always understands, there is eternal existence and I am eternal. At the, Paramatma level, one realises the sattva and the chitta aspect. One understands that, yes, there is the absolute, there is eternal, there are absolute two thousand constants.
Paramatma is overseen, Ishopaniya is seen. And then, at the Bhagwan level, one understands the absolute two thousand constants, which is, physical and phenomenal. So, the incompleteness is not in Brahman, Paramatma and Bhagwan.
They are all complete. They are all the same absolute truth. But at that level of realisation, it is our realisation that is incomplete.
At Brahman level, we realise sattva aspect. At Paramatma level, sattva and chitta aspects. At Bhagwan level, sattva, chitta and all three aspects.
So, Brahman is eternal existence. And Atman is eternal. In that sense, they are separate.
Yes, so the pakoda example is that, ha ha ha ha ha ha… So, ha ha ha ha ha ha… so pakoda is in case. ha ha ha ha ha ha… So, it is like, when there is a pakoda. So the pakoda has smell, has taste, has shape, has, has a taste, It has all the characteristics, a sensation, tactile felicity I had mentioned last time.
It has, it has all these characteristics. Suppose I am in this room and the pakoda is being put over here. So, I am far away.
The only thing I can get is that fractals. And then maybe when I come closer, and at that time I see not only fractals but also I see the sheep also. So, then I feel, it is so nice.
Then later when I put the paste, when I get into it, it is delicious. So, like that. Now, pakoda always has all the qualities.
But I am perceiving its qualities partially depending on how close or how far I am from it. So, either the absolute or truth is same. So, when I perceive the absolute truth only in an intermediate aspect, then I am perceiving one feature of the absolute truth.
And so, at that time, when that perception of the absolute truth is there. So, in this case, in all the three cases we are calling the pakoda as pakoda only. But in this case, when I am perceiving this aspect in the same Ardhavai Dharth Vada, it will be referred to as Brahman.
So, when you see only the, you smell only the fragrance, you call the pakoda by one name. You see the fragrance and the shape, you call it by another name. And then you taste it also, you get a conclusion, you call it by another name.
So, it is like that. When you see only the eternal aspect, then you call it Brahman. Eternal and comprehensive aspect, you call it Paramatma.
Eternal, comprehensive and ecstatic. All three are there and you call it as Brahman. See, they are not aware of the other two aspects.
All of them are different. They know the three aspects, but they are attracted to the impersonal aspect. They are dethroned about perceptions.
And now, based on this example. So, whether they know, and they like, or the everyday impersonalists know about the other aspects. Sometimes they may not know.
And sometimes they may not be aware of it. It is like, we have the example of, there was a man. And he had heard from Brahman.
Sorry, he had heard from Brahman. About Brahman. And that’s why only he would like to know.
He doesn’t know about Brahman. But he did not have that understanding of Brahman. That understanding.
This is the highest level. Brahman was there. And actually, see, what happens after he comes in contact with Brahman is.
So, when he gets the QC. The practise of QC from the feet of Brahman. Then his impersonal understanding gets agitated.
And gets elevated to the higher understanding. So, it is elevated to the understanding of Brahman. So, that means, in this case at least.
There was some knowledge of the existence of Vishnu. But the attraction to Vishnu. The understanding of the attraction to Vishnu.
And the attraction to Brahman. So, it is possible that there will be an altercation. It is possible that there will be a misunderstanding.
Or it is possible there will be an attraction. In general, no knowledge is unlikely. Because if they don’t study scriptures.
There are always references to Brahman. So, now. I am describing this in functional extremes.
Ratios. So, These characteristics Krishna is describing. They will attain you.
And he is using the word eva. So, eva is certain. Now, Prabhupada adds the point at last.
In this translation. Now, we may argue. Somebody may argue that there is no at last.
In the translation per se. The Sanskrit per se. But that at last is quite a valid thing.
Because the struggle with nature needs rest. This verse talks about pleasure. The first verse in this.
Describes the characteristics of Atman. And then. The second verse.
Describes the characteristics of Sadhaka. These two verses are there. First verse describes the.
The conception of their object of meditation. What are they meditating on. That is described in the third verse.
The fourth verse is talking about. Okay. When they are meditating on that conception.
The absolute truth. What are the qualities that they have now. Sannya means they are Rama.
You can draw them. Sarvatra Samudraya. Which implies towards everything.
Sarva Bhutahike. So, all these three qualifications. Have one common denominator.
That is. Becoming equal to God. Because.
Whatever. Whatever attracts us in this world. Actually.
It has nothing to do with Brahman. When we come in Brahman platform. We understand that all this is in substantial.
So. Those who are aspiring for the Brahman platform. Understand that.
Everything in this world is just. Has got nothing to do with the real me. So.
It’s like when zippers. Make you become completely detached from cricket. Either India.
Then the Pakistanis. It doesn’t make no difference to us. It’s all.
It’s of no consequence. So, when we are attached to the good and the bad. Are of great consequence.
We are not attached to the good and bad. That particularly don’t matter. So, similarly.
When one puts his mind in. Spiritual reality. Then.
One becomes indifferent. To a material being. That’s how one stays.
Impersonalised. These are described as. So, these are the.
Character. These are the. Qualities that the impersonalists have developed.
So, that they can attain. It is Brahman. They attain him.
Now, of course. In what conception they attain him. They will attain him.
Will they attain. Shri Ramana Maharaj. Yeah.
They will attain him. Because that was Arjuna’s question. Which is easier.
But, when they attain him. They attain. According to.
Their conceptions. Radha-dhava-bhava. According to their dhava.
Krishna said that. Here dhava-bhava. And all the other things.
Here, when he says. They will attain. That means.
They will attain. Only if they get. Further association.
With others. Then they will attain. Bhagwan.
So. The writing is. They will attain him.
They will attain him. What else you can do. They should attain.
Sarva-bhuta-hita-ratha. Why is it being used over here. Because.
The. Even the impersonalists. Or even.
Not just impersonalists. Even. Brahmanists.
They have to. You see that. This is talked about.
Even in the path of. Ashtanga-yoga. So.
So. So. So.
So. So. So.
And here it is talking about prakaha, the time to make an engage, the engage in a life type of programming. That means the idea is that this person, when he acts, he is in an act of engaging in boho and simoho and harmony. He is not working in the conception of I and I. He is working with his passionately for his purpose.
So the sarbhuti is a very important element in the idea. Not having a gender. Or me, mom, etc.
So prakaha says that means Krishna is talking as a person. We are only telling that Krishna has at last achieved me. So we are telling that they will attain me.
So when we say they will attain me, does it mean that they will attain me? How can we say that they will attain Brahman? So there is a big wall of china between Brahman and Bhagwan. So they are the same person. The same person actually.
See, it is something very important to understand. It is not that… It is almost like when we come to devotional service, we treat Brahman like a spiritual untouchable. That’s what… That’s what Guru Maharaj used to say.
He said to Mahavir, don’t do that. It’s very perfect. And he said that it is the supreme personality source of all liberations.
The creator of all liberations. So actually speaking, generally, it is a refuge actually. We just need Brahman to be here, right? That’s great.
It is all-pervading. So now you see, I am not going to write a lot of analysis. Vedanta Sutra is also Atharva.
It is Brahmaji’s place. And Brahma is headed at Mahadeva’s seat. He is not headed at Bhagwan’s seat.
So the word Brahma is used in the human sense. It is a necessary attribute of a human being. So that means, Krishna is referring to Ma.
Karma is separately one category only. Correct, correct. So, you remember when we discussed about the four meanings of karma and karmanya, karmaya, vashyaya, karmisya, karmiyaya.
Did you see the four meanings of the word karma over there? Sorry, aye? Okay, recording. So, anyway. See, this is a good example of it.
We will come back to this question. So, let’s recite this. We will discuss this once.
karmanya, karmaya, vashyaya, karmisya, karmiya buddhiman, mangeshu So, So, in action, one who sees inaction. In action, one sees action. Such a person is buddhiman.
If you hear this, then you will understand. I am not buddhiman. It’s very complex, what it means.
So, I will just first explain. The word karma has many meanings. Do you remember what are the meanings of karma? Yeah.
Before I can understand this. Karma means, in general, any activity is called also karma. All the activities are called karma.
Second thing is, Karma means reaction of the action also is called karma. It’s my karma. Yeah.
And karma is also, it’s one of the karma, vikarma, karma. That is also karma. And the fourth one is, law of karma.
Yeah, law of karma. It’s one of the, these two karma, karma and vikarma, they both are also, understood. The whole system of action reaction is also called as karma.
Four different meanings. And in this verse, karmanya, karmayoshi, karmanya, karmanya, actually the same word karma and akarma are used, but in both lines, they don’t mean the same thing. It refers to, what are the meanings of karma? So now, Latin.
Now, So, in this case, refers to inactivity. What are these meanings? Karma refers to, action that creates reaction. And, What is the first thing? karmayapashet, karmanya, karmanyakarmayapashet, akarmanyachakarmayapashet, sorry, karmanyakarmayapashet.
So, here are, karmanyakarmayapashet. So, here, what is happening in this, this is a little complex, but, once you make it clear, you will, enjoy it. Here, he is talking about, the words karma and akarma come in both lines.
karmanyakarmayapashet. So, inaction, one sees, that one is getting no reaction. That means, Krishna is telling Arjuna, if you fight on my behalf, you will be acting, but, you will be getting no reactions.
karmanyakarmayapashet. On the other hand, akarmanyachakarmayah. On the other hand, if you become a meditator, who is externally, doing no activity, you will be inactive.
But, a person is contemplating a sense object, and eventually, he is going to call back to sense gratification, and in that way, the person will fall. That is, he is actually doing karma. So, one should be able to see, action, inaction, and inaction, inaction.
So, when, when actually just, we have got action and inaction, then people will get confused. So, if you want to have a, So, karmanyakarmayapashet means, see in external activity, no karmic reaction. And akarmanyachakarmayah means, see in external activity, karmic reaction.
So, externally, one is active, but not getting reaction. Other externally is inactive, but getting karmic reaction. So, now, they, in this way Krishna is telling that, one has to, be properly situated, in, understanding of what will cause bondage, and what will not cause bondage.
So, the point here is, that the word karma and akarma are used in both lines, but in the same verse itself, the words have different meanings. And that we have to gather from the context. What is being referred to over here, what is the meaning of that.
Similarly, te prapnuvanti maame, over here, those people will attain me. So, now, it’s very clear that Krishna will not, impose himself on anyone else. If a seeker does not want to attain him, seeker has some other conception, that’s the conception that they will attain.
So, now, is that conception also Krishna? Is Brahman also Krishna? But, that is a different aspect of Krishna, different manifestation of Krishna. So, that means, we shouldn’t think of, like, you know, Krishna himself gives a connection, Brahmanohi pratishtaham. He is also describing his own connection with Brahman.
That connection is not denied. He is a supporter of Brahman. So, now, te prapnuvanti maameva, how will they attain me? Yes, they can attain me, if they eventually surrender to me.
Then, that is also one way is, bahunam invananti jnanuman mam prapadyate. That can also happen. They go through the impersonal way, and eventually they come to a personal understanding.
But, if they stick to the impersonal conception, then they attain Krishna as the impersonal Brahman. Yes, it can refer to Brahman also. Definitely, it can.
Here, when you refer to Vasu, he is going to get reactions. Because he is not doing his duty. Yeah, because he is not, one is, he is going to get reactions because he is not doing his duty.
More important is, there is that verse, karmendriyani sanyame, asate manasa asmara, indriyaarthana namarathana, nitya-acharya saptam. 3.5 describes that, that, actually, 3.6, describes that, the person who contemplates on sense objects, the person in nitya-acharya, usually the person who is externally acting as a renunciate, because that contemplation on sense objects, itself is, in a sense, sinful, and it will also lead further to sinful activity, which will cause the fallback. So, that is how you will get karmic reactions.
Yeah, so the future will fall back and he will do, he will get karmic reactions. Yeah, we can say that, that what we do at the mind level also has, to some extent, some consequences, especially in 3-A stages, it used to have that. So, it can also refer to what we do in the mind.
Yeah, that’s also true. 5-5 types of signs are inevitable, just for the sake of survival. You have to, you know, light fire, and put a pot, clean, that kind of things, you know.
Let’s move forward now. So, klesham, klesham, So, klesham, actually, klesham and dukkha together, the two negative words are used strongly. This can make a very strong connotation.
He is talking about, for example, even if there is sensual pleasure, we will talk about professor, he is going to be happy to know about this, there is a regression of around 100%. So, in the beginning, it is like, he is saying, that when one is attached to the chains, when one is attached to the impersonal property, that itself causes pleasure. And when one tries to progress, one tries to make progress, there is also klesham, there is also dukkha in that.
That means, first of all, fixing the mind on the impersonal, itself is difficult. And secondly, progressing towards that impersonal realisation, that is also difficult. That is the greatest fear, that is also difficult.
So, you wonder, actually, how can somebody fixing the mind on Brahman is difficult? What is the point of saying that his asatva changes? If I am attached to something, then it is very easy for me to fix my mind. If I am attached to cricket, then it is very easy to think about cricket. It is easy to think about cricket, because my mind, even if I don’t want it, it goes to cricket.
It goes to whatever I am attached to. So, this asatva changes, actually, for the brain, it is difficult to be fixed on a political subject. So, this asatva is more of an intellectual attachment than an intellectual attachment.
It confines the conception of Brahman as intellectually appealing. So, I will explain in a So, in personalism, intellectually appealing but not emotionally appealing. Why? Intellectually, the idea that everything is one, there is no duality, there is no difference, there is no discrimination, there is harmony, homogeneity, that is quite an intellectually appealing conception.
But as for emotional appeal, what appeals to us is you know right, imagine if we were living in a society where everybody would be just a rock’s copy of everyone else. How relatable would that be? It would be very difficult. On the other hand, non-philosophical devotion, that is largely there in the Abrahamic religions, that means you know there is understanding that there is God and you have to surrender to him, but there is very little philosophy associated with that.
But not intellectually appealing, because the problem is there is not, okay, there is a God and you have to surrender to God, what is the intellectual substance to that? It seems too simplistic, too prosaic, too ordinary, whereas the Vedic understanding of Bhakti, where there is philosophical understanding of how God is the source of everything, how actually he is, how he is related with everything, for example, the kind of philosophical discussion that we are having here about how God relates with the material world, there is very little of that sort of thing in the Abrahamic religions. So the conception of yes, there is a God, and that’s why you remember Prabhupada talks about in the introduction of the Bhagavatam, there is a different conception of God and absolute truth. God is considered to be some controller, where absolute truth is the source of everything.
So, what happens is that in the Abrahamic religions, God is not presented as the God of philosophy. He is presented more as the God of religion. What do we know God is the object of philosophical meditation, intellectual contemplation, and come to Him as a conclusion of that.
So, the idea is that the conception of God is not very clearly related with how this God is the cause of all causes. For example, many Christians consider Jesus himself to be God. They have a concept that the father and the son is the same.
But in how Jesus is the source of everything, how Jesus was in the world, and how He is the source of everything, that is not very clearly explained. So, in the nationalism, God is explained as the absolute truth. God is systematically explained to be the absolute, that means the source of everything.
So, the conception of God is much more philosophically developed in Vaishnavism than in other forms of personal devotion. And that’s why this conception of God is very profound. And that’s why understanding this conception of God is also very intellectually satisfying.
And that’s why the Vaishnav understanding of the absolute truth, because there is a personal God, so it’s emotionally appealing. But because that personal God is systematically established to be the cause of all causes, to be the absolute truth, so it is also intellectually appealing. And in this way actually, if you see, there are two broad schools of thought, impersonalism is there, impersonalism comes in some other way, there’s Buddhism, Jainism, Confucianism, all these religions, and the other is the personal devotion tradition.
Vaishnavism and especially Gaudiya Vaishnavism brings the best of both these sides together and offers the understanding of the absolute truth that is both intellectually and emotionally appealing. So now after this, Asatma changes, person is attached in the sense that intellectually attached, but there’s no pull to the heart of that impersonal conception, and that’s rather a struggle. Now Krishna contrasts this with the worship of himself as the person.
So these are all his works for myself, not for her, and this is a supreme work. without any distraction, he fixes the mind and worships me. So Upasate was that Aeon’s Deity, that’s called Upasate, Krishna used the same word over here to make it clear what is Upasate.
For those people, to do this, Ahamsabuddha was for them. So Ahamsabuddha was his personal representative in the Chirag. So Chirag came not after a long time, soon, very soon, Prabhupada translates as the Swiss deliverer in the cycle of birth and death.
So, as compared to Klesha, here it is Machirag, very quickly. So, in the Mahabharata it is described that when a devotee is practising devotional service Mahabharata, says, the conclusion of Govinda Bhashya is Anavarti Shabdad. So, Prabhupada has a very different opinion of Anavarti Shabdad.
It is the uncovering of consciousness happening through sound. Shabdad Anavarti means to come and fix the mind on you. Now, I will describe another way to fix the mind on you.
I will describe another way to fix the mind on you. I will describe another way to fix the you. I another way to the mind you.
I describe another way to on you. I describe another way to fix mind you. I describe another way to fix the mind on you.
I describe another way to fix the mind on you. I describe another way to fix the on you. I describe another way to fix the mind on you.
and if it’s your intuition, then what you speak of returning back to me in future, if you reside in me right now, you just need to see my ear, right now only you are residing in me, but ultimately wherever my mental being is, wherever inner body is, that’s where we are. So if that is what your intuition is and you are already in me, it’s not that I have to get rid of your intuition, you are in me already. It’s talking about pure ego presence.
Now, if I let you practise this, your presence is pure, you can return to me in future. चित्तम् समाधातुम् नशत्नोसि नस्तिरम् पामिच्छाप्तुम् धनन्जयः So, if however, चित्तम् समाधातुम् नशत्नोसि, if you are not able to fix your mind on me, if your चित्त, consciousness, doesn’t find समाधान and stay fixed on me, then अभ्यास योग नहीं, अभ्यास योग means practise, चाड़ना पर, try to do the अभ्यास, now in India, Marathi, अभ्यास means study, अभ्यास means practise. So अभ्यास योग means yoga of practise, practise fixing your mind on me.
अभ्यास योग यह तो, now it’s interesting that what is the result of this अभ्यास, result is नामच्छातुम् धननजयः It means that trying to fix the mind on Krishna, our desire for Krishna will increase. So what is the result, like Prabhupada asked, what is the result of chanting? More chanting, more chanting means what? That when we chant, our attraction to chanting will increase and we want to chant more. So the purpose of following the rules and regulations of Sadhana Bhakti is to increase our attraction to Krishna, increase our desire for Krishna, नामच्छातुम् धननजयः Right now our desires are splayed, they are split up over various things.
We also want to go back to Godhead, we also want to become famous, we also want to become well-known, we want to be respected, we want this, we want that, we want that, so many things we want to do. So our desire for Krishna per se is not increased. But the more we practise Sadhana Bhakti, नामच्छातुम् धननजयः Our desire for Krishna, नामच्छातुम् धननजयः And that is the real fruit of the practise of Sadhana Bhakti.
Sometimes when we want to test our spiritual advancement, how do we test it? One way is that we can look at what all we have done professionally. We may have done this service, we may have done that project, we may have done this. So all this is very good.
Prabhupada wanted us to do a lot of wonderful things in Krishna’s life. But Prabhupada also said that we should love Krishna. What Prabhupada was wanting to use, we can use to love Krishna.
But love is basically an expression of attraction. When there is attraction, strong attraction, that also means there is love. So, why the practise of Sadhana Bhakti and attraction to Krishna? I will tell you in this lecture also.
If one cannot start the practise of Sadhana Bhakti, then what? So, अभ्यासेपि असमर्थोसी If one is असमर्थ कोड़िए अभ्यासेपि, that is, one cannot even endeavour, one cannot do the practise of fixing the mind, then work for me, अध्यासेपि असमर्थ कोड़िए अभ्यासेपि, work for me as your supreme guru. And this way, वदर्थमा विदर्वानि, you are probably, guru-wani, you are doing the practise of Sadhana Bhakti. So, actually in this, there are two levels that I am talking about, implicitly.
One is directly working for Krishna and the second is indirectly working for Krishna. What is directly working for Krishna? It is actually what? so directly working for Krishna means let’s say as Brahmacharis we are doing we are doing whatever we do distribution, we do fundraising, we do divestment directly work for Krishna and the second is what Grahastas do Grahastas do work for Krishna and Shiva but they also have other things that they do they have their worldly operations, worldly professions, they have a source of livelihood they have the other things to do also, so we can work for Krishna by directly working for Krishna another is that we can work for Krishna by giving the fruits of our work to Krishna so both are considered to work for Krishna Praji, our practise is a mix of sadhana bhakti and working for Krishna does it imply that when Krishna took on sadhana bhakti there was a sadhana bhakti of 24 hours anyway it implied a mix yeah so is Krishna referring to sadhana bhakti as 24 hour practise or is it our practise or is sadhana bhakti a part time activity actually these are levels of practise and it’s not necessary that one person has to be situated on one level all the time even a pure devotee who is mayyayamana adhatsva that person may also do mat karma karma there are person like Ravapad he may be cutting sabji for Krishna he may be going out and selling books doing various kinds of work Ravapad may go fundraising but then he is at that level because mind and intelligence are completely fixed on Krishna so now when we do sadhana bhakti when we do work often we are focused more on the work and less on the object of that work a person for whom we are doing that that’s why if we are giving a class where there is a large crowd we feel enthusiastic if there is a small crowd we don’t feel enthusiastic we are not thinking of this was Harishchandra ji’s speciality whether he was giving a class to thousands of people or whether he was just in his own room talking to a few people he was always as enthusiastic because ultimately Krishna is Krishna so in our case where we are is not defined just by which activity we are doing so it is the state of our consciousness if our consciousness is more externally directed our consciousness is more directed on the work and less on Krishna then we are at a lower level if the consciousness is more on Krishna and yes the work is important because it is for Krishna then it is at a higher level the whole process of spiritual life is that later on we will come the idea is that we have to offer our heart for Krishna heart to Krishna but when we can’t offer our heart to Krishna then we offer what is in our heart to Krishna what does that mean that is for example if we can’t offer our heart to Krishna then we offer what is in our heart to Krishna so for most people what is there in their heart is money so that’s how when people offer money to Krishna it is difficult for some people to offer their heart to Krishna means Krishna is the object of their dreams Krishna is the focus of their thoughts Krishna is the goal of their lives that is difficult so then if we can’t offer our heart to Krishna then we offer what is in our heart to Krishna so when we offer money what happens is then by offering what is in our heart to Krishna we give Krishna a place in our heart because I spent some money for Krishna so ok I got some books in donation so let me go to this content so I have given some money let me go and do something so that way we allow Krishna entry into our heart and gradually Krishna not only gets entry then Krishna takes over the heart over into their crutches so basically the idea is when we are doing our worldly activities so what is my focus so right now I am in Bhagavad Gita class and I can be focussing on you know how much entertaining I should be or I can be thinking whether I am spreading Krishna message or I can vary from person to person it’s not the same for me all the time it’s not the same for everyone all the time so our consciousness is so which level we are at will depend on not just the activity that we are doing but our consciousness indirectly but in general the way Prabhupada gave us to the practise of Krishna consciousness it’s multi-level the first level 12.8 is what we aspire for but what we live at mostly is 12.9 and 12.10 12.9 is Adana Vakti 12.9 is Vakti Ramakarana that’s what we primarily do and the technical analysis is not at the end of 4 hours at 3.30 we will have this any other question so let’s move to the next one 12.12 is a complex verse in fact 12.12 is the most complex verse in the whole 18 chapters of Bhagavad Gita so that will be for our next class compared to 12.10 12.10 we have already completed so 12.11 is the Mavapsa scene 12.11 perfection we are working for 12.12 can’t work for me then at least become sentient the striking word here is Atmavan Dhanvan is the possessor of Dhan Dhanvan is the possessor of Dhan Atmavan is the possessor of Atman so the question becomes how can the Atman be the possessor of Atman I am the Atman so how can any Atman be the possessor of Atman what actually means here possession means awareness, consciousness are you in possession of yourself that means sometimes a person goes out of control, starts speaking all sort of crazy things take control of yourself come in possession of yourself so Atmavan means a person who is aware of the Atman is conscious of the Atman become Atmavan, become self situated self situated so if you visualise ok, cannot offer the fruits of your work for me, cannot work for me then he is a better person so if you cannot do then actually you cannot do bhakti again anyway then at least Sarva Karma Pragya give up all kind at least give up the attachment to the fruits of your work then this way you will become selfless so actually selflessness is the beginning of spirituality the summit summit of selflessness is selflessness of Krishna because when we are selfless of Krishna Krishna is the relationship of everyone so by serving Krishna you become selfless in service of everyone else if a husband is selfless in the service of his wife that is also selflessness at one level actually that is expanded very gross selfishness of just taking care of one’s own work then he will be selfless about his wife and selfless about his children the circle of concern expands the circle of service expands but then if there is no selflessness at all then there is just selfishness and that will not be really Krishna Consciousness but when one gives up the fruits of the work we are only now talking about doing one’s duty to one’s family members and for other causes Prabhupada writes when one cannot donate to Krishna’s cause then one can donate to other good causes by that janas moho aam mama aam mama that sort of consciousness will decrease as long as I am thinking of I and my material terms then I cannot think of Atma when I stop thinking of I and my material terms then I stop thinking of Atma all these material things when it is said that we don’t possess our possessions our possessions possess us that means what the more we possess things the more parts of those possessions possess us I want to study I want to study medicine I want to study medicine I want to watch our possessions possess us to the extent we give up the possessions to that extent we become self aware our consciousness is not dominated by other things and that’s how we become Atma so when our possessions stop possessing us that means they don’t dominate our consciousness then we start becoming self aware we start possessing the Atma otherwise we are aware only of the worldly things that are there around us it is not aware of anything else this is the question I am trying to answer why? karma phalatya Atma last question it’s not bhakti it’s not bhakti I should have clearly said in the last one only if you cannot do my bhakti then you can say kartum madhyogam ashritam if you cannot do madhyoga then atleast begin the process so become selfless become bhakti is higher you can learn to know atleast it is selfless let me do this section only because 12.11 will take some time shlokas shlokas shlokas