Hindi – Chapter 07 Bhagavad Gita And Decision Making Bhagavad Gita Overview – Chaitanya Charan
हरे कृष्ण।
मैं बहुत कृतज्ञ हूँ कि आज मैं आप सभी के बीच उपस्थित हो पाया। पिछले वर्ष हमने भगवद्गीता का एक overview (सार-संग्रह) आरंभ किया था, जिसे हम अब आगे बढ़ाएंगे। उस समय हमने छठे अध्याय तक का अवलोकन किया था और आज से हम सातवें अध्याय से आगे बढ़ेंगे।
लेकिन उससे पहले अब तक के अध्यायों का एक संक्षिप्त पुनरावलोकन कर लेते हैं।
हम गीता को कई दृष्टिकोणों से समझ सकते हैं, पर एक मुख्य दृष्टिकोण है – ‘गीता as a guide for decision making’, अर्थात निर्णय लेने की एक आध्यात्मिक मार्गदर्शिका।
अर्जुन धर्मसंकट में हैं — एक ओर उनका कर्तव्य है, दूसरी ओर उनके अपने स्वजन। वे असमंजस में हैं, और भगवान श्रीकृष्ण उन्हें निर्णय करने की क्षमता प्रदान कर रहे हैं।
गीता के विभिन्न अध्यायों में भिन्न-भिन्न विषयों की चर्चा होती है, लेकिन इन सभी चर्चाओं का मूल उद्देश्य यही है — अर्जुन की निर्णय लेने की क्षमता को स्पष्ट करना।
अब निर्णय दो प्रकार के होते हैं:
- प्रायोगिक (Practical/Logistical) – जैसे मंदिर कहाँ बनाना है, पुस्तकें छपवानी हैं या नहीं, ये निर्णय किसी कार्य की योजना से जुड़े होते हैं।
- तात्त्विक (Conceptual/Philosophical) – जैसे मंदिर बनाना चाहिए या नहीं, किस कार्य को प्राथमिकता दी जाए, संन्यास लेना उचित है या नहीं, ये निर्णय गहरे तात्त्विक चिंतन पर आधारित होते हैं।
जैसे एक डॉक्टर तय करता है कि कौन-सी दवा देनी है, यह व्यावहारिक निर्णय है। लेकिन अगर किसी मरीज की स्थिति गंभीर है और इलाज कठिन है, तो यह निर्णय कि इलाज करवाना है या जीवन के शेष समय को शांति से जीना है — यह एक तात्त्विक निर्णय बन जाता है।
तो गीता का मार्गदर्शन किस प्रकार का है?
प्रायोगिक नहीं — यह तात्त्विक और दार्शनिक मार्गदर्शन है। श्रीकृष्ण अर्जुन को यह नहीं कह रहे कि तुम्हारी सेना अधिक शक्तिशाली है या दुश्मन की कमज़ोर। वे यह भी नहीं गिन रहे कि किस पक्ष में कितने योद्धा हैं। उनका पूरा फोकस अर्जुन की चेतना और दृष्टिकोण को स्पष्ट करने पर है।
गीता के पहले छह अध्यायों को हम तीन स्तरों पर बाँट सकते हैं —
- जीव (individual soul)
- जगदीश (Supreme Lord)
- जगत (material world)
- Chapters 1–6: जीव की पहचान और उसके अनुसार कर्मयोग का मार्ग।
- Chapters 7–12: भगवान की पहचान और उसके अनुसार भक्तियोग का मार्ग।
- Chapters 13–18: जगत की प्रकृति और उसके अनुसार ज्ञानयोग का मार्ग।
तो जैसे कोई निशानेबाज़ तीर एक ही लक्ष्य की ओर चलाता है, पर अलग-अलग दिशाओं से – वैसे ही भगवान श्रीकृष्ण भी अर्जुन को युद्ध का निर्णय लेने के लिए अलग-अलग योगों के माध्यम से प्रेरित कर रहे हैं —
पहले कर्मयोग, फिर भक्तियोग, और फिर ज्ञानयोग।
गीता में श्रीकृष्ण संवाद के रूप में शिक्षा देते हैं। अर्जुन के मन में जो शंकाएं और संकल्पनाएं आती हैं, उनका उत्तर देते हुए वे क्रमशः गहराई से मार्गदर्शन देते हैं।
पहले छह अध्यायों में क्या हुआ?
अर्जुन को यह भ्रम था कि युद्ध करना attachment है और युद्ध छोड़ देना detachment या वैराग्य है — और वैराग्य श्रेष्ठ है।
भगवान समझाते हैं कि केवल त्याग दिखने से कोई संन्यासी नहीं बन जाता। वास्तविकता यह है कि
- कर्म को अनासक्त भाव से किया जाए तो वह कर्मयोग बनता है।
- त्याग को सही चेतना से किया जाए तो वह सच्चा संन्यास बनता है।
- और अगर त्याग दिखावे का हो, या कर्म भोग के उद्देश्य से हो, तो दोनों ही अधोमुखी हो सकते हैं।
भगवान कौनसे मार्गों को स्वीकार करते हैं?
- कर्मयोग,
- ज्ञानयोग,
- ध्यानयोग,
- भक्तियोग — चारों को स्वीकार करते हैं।
पर इन सब में वे भक्तियोग को सर्वोच्च मानते हैं। और अर्जुन के लिए तो विशेष रूप से कर्मयोग को प्राथमिक मानते हैं, क्योंकि वे एक गृहस्थ, योद्धा और ज़िम्मेदार व्यक्ति हैं।
Chapter 6 के अंत में अर्जुन पूछते हैं:
ध्यानयोग बहुत कठिन है। चंचल मन को स्थिर करना बहुत कठिन लगता है।
तो भगवान आश्वस्त करते हैं — अभ्यास और वैराग्य से यह संभव है।
और फिर कहते हैं — ध्यानयोगियों में भी जो भक्तिपूर्वक मेरी भक्ति करता है, वही मुझमें सबसे श्रेष्ठ है। (6.47)
अब अध्याय 7 से एक बड़ा परिवर्तन आता है —
अब तक गीता में अनासक्ति पर बल था। अब से आसक्ति — परंतु भगवान से — पर बल है।
यहां श्रीकृष्ण कहते हैं — “मय्यासक्त मनाः पार्थ…” — हे अर्जुन! अपने मन को मुझमें आसक्त करो।
यहां से गीता का केंद्र बिंदु बदलता है — केवल आत्मज्ञान या मोक्ष प्राप्त करना नहीं, भगवान से प्रेमपूर्ण संबंध बनाना लक्ष्य हो जाता है।
जैसे कोई जेल में हो और उसे केवल बाहर निकलना हो, तो वह केवल मुक्ति चाहता है।
पर यदि उसे पता चले कि बाहर उसका कोई करीबी रिश्तेदार है — धनवान, कृपालु और प्रेमी — तो अब उसका लक्ष्य केवल जेल से निकलना नहीं, बल्कि उस संबंध को जीना भी बन जाता है।
भक्ति यही दृष्टिकोण है।
इसलिए कर्मयोग में ज़ोर है अनासक्ति पर,
और भक्तियोग में ज़ोर है भगवदासक्ति पर।
कर्म योग में मुख्य बात कर्म नहीं, योग है —
अर्थात ईश्वर से जुड़ाव और निष्काम भाव।
भक्ति योग में मुख्य बात है — भगवान के प्रति प्रेमपूर्ण आसक्ति।
तो सबसे पहले भगवान सातवें अध्याय की शुरुआत में तीन मुख्य बातें बताते हैं:
- Reality — यथार्थ क्या है?
- Rarity — भगवान में मन लगाना कितना दुर्लभ है?
- Relevance — भगवान का हमारे जीवन में क्या महत्व है?
1. Reality:
भगवान बताते हैं कि सबसे पहले हमें यह समझना होगा कि जीवन का अंतिम लक्ष्य क्या है — और वह है मन को भगवान में लगाना।
पर यह बहुत दुर्लभ है।
2. Rarity:
“मनुष्याणां सहस्रेषु…” — हजारों में कोई एक व्यक्ति सिद्धि की तलाश करता है, और उनमें से भी कोई एक भगवान को वास्तव में जान पाता है।
लोग अलग-अलग क्षेत्रों में सिद्धि (perfection) की तलाश करते हैं —
- डॉक्टर चाहते हैं कि वे सबसे कुशल डॉक्टर बनें,
- क्रिकेटर नंबर 1 बनना चाहता है,
- व्यवसायी सबसे बड़ा बनना चाहता है।
पर केवल चाहने से कुछ नहीं होता — उसके लिए मेहनत, तपस्या, और समर्पण चाहिए। और यह सब कर के भी सिद्धि प्राप्त करना सरल नहीं है।
उदाहरण:
पिछले वर्ष जनवरी में एक भक्त ने कहा, “2024 मेरे जीवन का सबसे श्रेष्ठ वर्ष होगा!”
मैंने पूछा, “क्यों?”
उन्होंने कहा, “मैंने 108 न्यू ईयर रेज़ोल्यूशंस लिए हैं!”
मैंने (सम्मानपूर्वक) कहा:
“ये रेज़ोल्यूशन्स नहीं, ये एक wish list है।”
अक्सर हम बहुत सारे संकल्प लेते हैं, लेकिन कुछ ही दिन में भूल जाते हैं या छोड़ देते हैं।
कोई भक्त कह रहा था, “मैंने ऐसा रेज़ोल्यूशन लिया है जो मैंने जीवन में कभी नहीं लिया!”
क्या?
“अब से मैं कोई रेज़ोल्यूशन कभी लूंगा ही नहीं!”
संदेश:
सिद्धि पाना कठिन है, उसमें टिके रहना और भी कठिन है।
और सबसे कठिन — यह समझना कि सच्ची सिद्धि क्या है?
भगवान कहते हैं —
सच्ची सिद्धि न तो महान बल्लेबाज़ बनना है, न गायक, न लेखक।
जीवन की सच्ची सिद्धि है — भगवान की भक्ति, भगवान का प्रेम।
और यह समझने वाले लोग — अत्यंत दुर्लभ हैं।
3. Relevance:
अब प्रश्न आता है —
भगवान का हमारे जीवन में महत्व क्या है?
क्यों हमें उनके बारे में जानना और उनसे जुड़ना चाहिए?
जब मैं नया-नया भक्ति में आया था, तो रिश्तेदारों को भक्ति का परिचय दे रहा था।
मेरे एक चाचा बोले — “भगवान वहां सुखी हैं, मैं यहां सुखी हूं — सब ठीक है।”
इससे स्पष्ट होता है कि कई लोगों को भगवान की प्रासंगिकता (relevance) समझ में नहीं आती।
भगवान हमें क्यों चाहिए?
A. Proximity — भगवान कितने करीब हैं?
भगवान चौथे से बारहवें श्लोक तक बताते हैं कि यह सम्पूर्ण जगत उनकी शक्तियों से ही चल रहा है —
“भूमिरापोऽनलो वायुः…” — ये सब प्रकृति के तत्त्व भगवान से ही उत्पन्न हुए हैं।
भगवान कहीं दूर नहीं हैं —
“रसोऽहम् अप्सु कौन्तेय…” — पानी में स्वाद मैं हूँ।
“प्रकाशः सर्वस्य तेजसाम्…” — तेजस्विता में प्रकाश मैं हूँ।
एक प्रसिद्ध श्लोक है:
“मया ततमिदं सर्वं जगदव्यक्तमूर्तिना।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः॥”
— सम्पूर्ण जगत मुझसे व्याप्त है।
भगवान कहते हैं —
“सूत्रे मणिगणाय इव” — जैसे माला के मोतियों को एक अदृश्य धागा जोड़ता है, वैसे ही यह जगत भी मुझसे जुड़ा है।
हमें क्या करना है?
जो दृश्य है (visible) — उससे अदृश्य (invisible) की ओर जाना है।
एक दृष्टांत:
जब मैं इंग्लैंड गया था, तो केम्ब्रिज में न्यूटन का प्रसिद्ध स्थान देखा जहाँ सेब गिरा था।
वहाँ का “न्यूटन ट्री” आज वैज्ञानिकों के लिए एक तीर्थस्थल जैसा है।
क्यों?
क्योंकि न्यूटन ने फल गिरते देखा, लेकिन उससे गुरुत्वाकर्षण के अदृश्य सिद्धांत को पहचाना।
वैज्ञानिक वही होता है जो दृश्य से अदृश्य तक जाए।
तो क्या भगवान को नहीं देख सकते?
सही बुद्धि से देखो — तो हर चीज़ में भगवान दिखाई देंगे।
हमारा जगत में जो कुछ भी सुंदर, शक्तिशाली, या आकर्षक है — वह भगवान की झलक है।
I am the underlying, unifying essence of everything.
B. Vision of God:
मंदिर में भगवान का विग्रह, चित्र, सत्संग — हमें उनकी अनुभूति करवाते हैं।
लेकिन इसका मतलब यह नहीं कि मंदिर के बाहर भगवान नहीं हैं।
“तद् दूरे तद् अन्तिके…” — भगवान दूर भी हैं, और निकट भी।
वास्तव में कोई भी व्यक्ति, चाहे जितना निकट हो, भगवान जितना करीब नहीं हो सकता।
वह सदा हमारे हृदय में हैं —
“ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति…” (गीता 18.61)
4. Attainability — क्या भगवान को पाया जा सकता है?
भगवान केवल करीब हैं — ऐसा नहीं।
वे attainable भी हैं — प्राप्त हो सकते हैं।
13 से 19 श्लोकों में भगवान यह बताते हैं —
“कौन कौन व्यक्ति मुझे प्राप्त करते हैं?”
और “किस भाव से प्राप्त करते हैं?”
यह अगला भाग है, जिसे हम अगले खंड में विस्तार से देख सकते हैं।
भगवान कहते हैं:
“दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते॥” (भगवद्गीता 7.14)
भावार्थ:
यह सारा जगत त्रिगुणात्मक माया से युक्त है, और यह माया अत्यंत दुस्तर है। लेकिन जो मेरी शरण में आते हैं, वे इस माया को पार कर सकते हैं।
यह जगत एक मूवी थिएटर के समान है
जब हम मूवी थिएटर में जाते हैं, तो सबसे पहले क्या होता है?
- बाहर की लाइटें बंद हो जाती हैं – यह है आवरणात्मक शक्ति (covering power)।
- स्क्रीन पर लाइट ऑन होती है – यह है प्रक्षेपात्मक शक्ति (projecting power)।
आवरणात्मक शक्ति हमें यह भूलने पर मजबूर करती है कि हम कौन हैं, हम कहां हैं।
प्रक्षेपात्मक शक्ति हमारी चेतना को झूठे दृश्य की ओर फेंक देती है — हम पूरी तरह फिल्म में खो जाते हैं।
अगर फिल्म इतनी शानदार बनी हो कि उसमें से आंखें हटाना ही असंभव हो जाए, तो वह हमें जकड़ लेती है।
इसीलिए कुछ फिल्मों को कहते हैं — unputdownable — जिन्हें हम छोड़ नहीं सकते।
यह जगत भी वैसा ही है — मोह से इतना भरपूर कि हम उसमें खो जाते हैं।
हम सोचते हैं: “अब से मैं यह मूवी (माया) नहीं देखूंगा,”
लेकिन अपने बल से यह करना बड़ा कठिन है।
भगवान क्या कहते हैं
यदि तुम मेरी शरण में आओगे, तो मैं तुम्हें इस माया से बाहर निकाल दूंगा।
जब हम भगवान की शरण लेते हैं —
- तब हमारे आस-पास की लाइटें (ज्ञान) धीरे-धीरे ऑन होने लगती हैं।
- और मायिक दृश्य की चमक (भ्रम) धीरे-धीरे डिम होने लगती है।
मान लीजिए आप कोई वीडियो देख रहे हैं —
अगर उसकी क्वालिटी बहुत कम हो जाए (जैसे 1p), तो वह बोरिंग लगने लगेगा।
उसी तरह, जब भक्ति से हमारा विवेक जागता है —
तो यह मायिक संसार हमें कम आकर्षक लगने लगता है।
भक्ति का प्रभाव
भक्ति करने से क्या होता है?
- प्रक्षेपात्मक शक्ति (illusion power) का प्रभाव कम होता है।
- और आध्यात्मिक जागरूकता (spiritual perception) बढ़ने लगती है।
इसलिए भगवान कहते हैं —
“माम एव ये प्रपद्यन्ते…” — जो मेरी शरण में आते हैं, वही माया को पार कर सकते हैं।
आध्यात्मिक प्रगति का अर्थ क्या है
शुरुआत में —
- जगत बहुत बड़ा लगता है,
- और भगवान बहुत छोटे।
हमें लगता है:
“भगवान हैं ठीक है… जब अच्छा लगेगा तो मंदिर या कीर्तन में चले जाएंगे।”
पर असली सुख तो इस दुनिया में है — ऐसा लगता है।
पर जैसे-जैसे हम भक्ति में आगे बढ़ते हैं —
- जगत छोटा होता जाता है,
- और भगवान बड़े होते जाते हैं।
हम समझते हैं कि:
“भगवान से मिलने वाला सुख इस जगत के सुख से कहीं श्रेष्ठ है।”
प्रारंभिक भक्त कौन होते हैं
गीता 7.16 में भगवान कहते हैं —
“चतुर्विधा भजन्ते मां…” — चार प्रकार के लोग मेरी भक्ति करते हैं:
- दुःख में पड़े हुए
- धन चाहने वाले
- जिज्ञासु (जिज्ञासा रखने वाले)
- ज्ञानी (सत्य के जिज्ञासु)
प्रारंभिक अवस्था में हम अक्सर भगवान को माध्यम मानते हैं —
“भगवान से कुछ पाना है — धन, शक्ति, सुख…”
एक उदाहरण
मैं एक बार उत्तर भारत में एक हनुमान मंदिर गया।
मंदिर के बाहर लिखा था:
“तुम तो हो बाल ब्रह्मचारी, मुझे दे दो एक नारी!”
(हास्य में, लेकिन संकेत स्पष्ट है)
लोग भगवान की शरण में तो आते हैं —
लेकिन भगवान के लिए नहीं,
बल्कि जगत के लिए।
फिर क्या होता है
गीता 7.19 में भगवान कहते हैं:
“बहूनां जन्मनामन्ते ज्ञानवान मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः॥”
अनेकों जन्मों के बाद, जो ज्ञानी होता है वह मुझमें शरण लेता है — यह जानकर कि वासुदेव ही सब कुछ हैं। ऐसा महात्मा अत्यंत दुर्लभ होता है।
अब भक्त का दृष्टिकोण बदल जाता है —
वह अब भगवान को माध्यम नहीं,
लक्ष्य मानने लगता है।
एक और उदाहरण
श्रील प्रभुपाद — वे केवल एक सफल व्यवसायी नहीं बनना चाहते थे।
उनका उद्देश्य था —
“धन के माध्यम से अपने गुरुदेव की सेवा करना।”
निष्कर्ष
हम भगवान में आसक्ति तब विकसित कर सकते हैं —
जब हमें यह एहसास हो जाए कि:
“वासुदेवः सर्वमिति” — भगवान ही सब कुछ हैं।
जब यह समझ जागती है —
तभी भक्ति में मन रमेगा, और तब ही माया से पार जाना संभव होगा।
भगवान में आसक्ति और हमारी कामनाएँ
कुछ लोग मंदिर में आकर भगवान के सामने हाथ जोड़ते हैं — और उनकी प्रार्थना देखने में तो लगती है कि वे बहुत भावपूर्ण हैं, मानो पूरी दुनिया को भूलकर भगवान से बात कर रहे हों।
लेकिन जब उनसे पूछा जाए कि “आप क्या प्रार्थना कर रहे हैं?” तो पता चलता है कि—
भगवान में नहीं, किसी सांसारिक वस्तु में उनकी आसक्ति है।
दिल्ली के एक मंदिर में एक बार एक युवक बहुत श्रद्धा से प्रार्थना कर रहा था। उससे पूछा गया, “क्या प्रार्थना कर रहे हो?”
उसने कहा, “मैं एक लड़की से प्रेम करता हूं, आज मैं उसके माता-पिता से मिलने जा रहा हूं — प्रार्थना कर रहा हूं कि भगवान उन्हें ‘हाँ’ कहने के लिए प्रेरित कर दें।”
यह अच्छा है कि वह मंदिर में आया, भगवान से बात कर रहा है।
पर ध्यान दीजिए: उसे भगवान नहीं, भगवान से कोई वस्तु चाहिए।
भगवान ‘माध्यम’ हैं, ‘लक्ष्य’ नहीं।
जब तक हमारे लिए भगवान एक साधन (means) हैं किसी संसारिक उद्देश्य को प्राप्त करने के लिए —
तब तक हमारा मन स्थिर नहीं रहेगा।
- अगर वो वस्तु मिल गई तो हम कहेंगे: “Thank you Bhagwan, bye-bye!”
- अगर नहीं मिली, तो हम कहेंगे: “भगवान से बात करना ही छोड़ दो।”
और यदि भगवान न लक्ष्य हैं, न ही माध्यम — तो वह क्या है?
नास्तिकता।
जिसमें भगवान का कोई स्थान ही नहीं होता।
कुछ लोग भगवान को लक्ष्य मानते हैं, लेकिन माध्यम नहीं।
ऐसे लोग ज्ञान-योग या ध्यान-योग के पथ पर होते हैं।
उन्हें पता नहीं होता कि परम सत्य वास्तव में भगवान ही हैं।
गीता 12.5 में भगवान कहते हैं:
“क्लेशोऽधिकतरस्तेषां अव्यक्तासक्तचेतसाम्”
— जो लोग अव्यक्त ब्रह्म को पाने का प्रयास करते हैं, उनके लिए यह मार्ग अत्यंत कठिन होता है।
गीता 7.16–18 में भगवान कहते हैं कि जो भक्त मेरी शरण में आते हैं, वे चार प्रकार के होते हैं —
लेकिन केवल ज्ञानी ही वह होता है,
जो मुझे ‘साधन’ और ‘लक्ष्य’ — दोनों मानता है।
यदि हम भगवान की पूजा नहीं करते, तो विकल्प क्या है?
कुछ लोग देवताओं की पूजा करते हैं, कुछ ब्रह्म-ज्योति की।
भगवान स्पष्ट करते हैं कि—
देवताओं की शक्तियाँ भी मेरी ही दी हुई हैं।
ब्रह्म ज्योति भी मेरी ही प्रभा है।
कोई कहता है, “मैं इस कंपनी में नहीं जाऊंगा, क्योंकि वहां का बॉस पसंद नहीं है। मैं दूसरी कंपनी में काम करूंगा।”
पर बाद में पता चलता है — दूसरी कंपनी भी उसी मालिक की है!
उसी प्रकार, देवता भी परमेश्वर के अधीन ही कार्य करते हैं।
इसलिए भगवान कहते हैं — मन मुझ पर लगाओ।
गीता 7.20–25 में भगवान बताते हैं कि—
“जो लोग अन्य देवताओं की पूजा करते हैं, उन्हें जो फल मिलता है, वह भी मुझसे ही आता है।”
“मयैव विहितान हि तान्”
फिर किसी और के पास क्यों जाएँ?
सीधे भगवान में मन लगाएँ।
मोक्ष का स्रोत भी भगवान ही हैं
गीता के अंतिम भाग (7.26–30) में भगवान बताते हैं कि—
पूरा संसार, जन्म-मरण का चक्र, कर्मों का जाल — सब कुछ मेरे अधीन है।
जो मुझसे विमुख होकर इच्छा और द्वेष में उलझ जाते हैं,
वही संसार में बंध जाते हैं।
पर जो पुण्यवान होते हैं,
जिनका मन द्वन्द्वों से ऊपर उठ जाता है,
वह मेरी भक्ति करते हैं — “मां दृढव्रता भजनते।” (7.28)
जो मोक्ष चाहते हैं, वे अंततः मेरी ही शरण में आते हैं।
कुछ आचार्यों के अनुसार,
गीता 7.29 में बताया गया “मोक्ष-कामी” एक पाँचवी श्रेणी है —
जबकि अन्य कहते हैं कि वह ज्ञानी की ही उन्नत अवस्था है।
अंतर क्या है?
- ज्ञानी परम सत्य को जानना चाहता है — “What is ultimate reality?”
- मोक्ष-कामी केवल बन्धन से मुक्त होना चाहता है — “This is a jail — I want out!”
पर दोनों अंततः भगवान की शरण में आते हैं —
चाहे राजा की तलाश में हों, या जेल से बाहर निकलने की कोशिश में।
निष्कर्ष:
- जब तक भगवान साधन हैं, पर लक्ष्य नहीं — मन अस्थिर रहेगा।
- जब भगवान साधन और लक्ष्य दोनों बन जाते हैं — मन स्थिर होता है।
- और जब भगवान से हमारा संबंध स्थायी हो जाता है —
तभी हमारा भजन स्थायी होता है।
प्रिय।
जो ज्ञान से समझ रहा है कि भगवान ही परम सत्य हैं — उसे भी भगवान यहाँ पर “प्रिय” नहीं कह रहे हैं।
ऐसा नहीं है कि वह भगवान को प्रिय नहीं है, पर भगवान ने उसे “प्रिय” नहीं कहा क्योंकि अभी तक उसका भगवान में रूचि नहीं है।
हम लोग जैसे सोचते हैं — “मुझे इस जेल से बाहर निकलना है, और बाहर निकलने के लिए यह व्यक्ति बहुत उपयोगी है — इसलिए मैं उसके पास जा रहा हूँ।”
तो इस भावना से भी व्यक्ति मोक्ष को प्राप्त कर सकता है, पर भगवान के प्रति मन पूर्ण रूप से नहीं लग पाया है।
तो इस अध्याय में भगवान पर मन क्यों लगाना चाहिए — इसके लिए अलग-अलग कारण बताए गए हैं।
जितना हम इन कारणों को समझेंगे, उतना ही हमें भगवान में मन एकाग्र करना संभव हो पाएगा।
सारांश में:
आज हमने इस अध्याय की चर्चा की।
उससे पहले हमने आधे अध्याय का एक overview किया — देखा कि भगवद्गीता किस प्रकार से अर्जुन को निर्णय (decision) लेने में मार्गदर्शन देती है।
चाहे कर्मयोग से हो, ज्ञानयोग से हो या भक्ति योग से — ultimately निर्णय लेना है — युद्ध करना है।
गीता decision making को कई दृष्टिकोणों से देखती है:
- आत्मा पर focus करती है, तो कहती है – आत्मा अमर है, कर्मयोग से आगे बढ़ो।
- ईश्वर पर focus करती है, तो कहती है – भगवान सबके साथ हैं, भक्ति योग करो।
- जगत पर focus करती है, तो कहती है – यह प्रकृति तीन गुणों से संचालित है, ज्ञानयोग के द्वारा समझो।
6.47 में बताया गया था कि सभी योगों में भक्ति श्रेष्ठ है — जैसे सीढ़ियों से चढ़ना।
7.1 में बताया कि भक्ति योग एक लिफ्ट के समान है।
फिर इस अध्याय में मुख्य बात क्या रही?
मन को कृष्ण में लगाना बहुत दुर्लभ है — मनुष्याणां सहस्रेषु… (7.3)।
फिर बताया कि भगवान हमसे बहुत दूर नहीं हैं — वे तो हमारे अत्यंत समीप हैं — हमने देखा “मयि सर्वमिदं प्रोतं सूत्रे मणिगणायिव” (7.7)।
फिर attainability — क्या हम भगवान को प्राप्त कर सकते हैं? हाँ, “बहूनां जन्मनामन्ते ज्ञानवान मां प्रपद्यते” (7.19)।
फिर हमने उदाहरण देखा — जैसे कोई बहुत आकर्षक movie होती है, तो हम उसे देखना छोड़ नहीं पाते।
लेकिन अगर उसी movie के रंग हल्के हो जाएं, आवाज धीमी हो जाए — तो आकर्षण कम हो जाता है।
ऐसे ही जब हम भगवान की शरण में आते हैं, तब माया का आकर्षण धीरे-धीरे घटने लगता है।
फिर श्लोक 7.20–7.24 में देखा:
लोग देवताओं की पूजा करते हैं, निराकार ब्रह्म की उपासना करते हैं — पर वह शक्ति कहाँ से आती है?
वह भगवान से ही आती है।
इसलिए अगर हम समझ जाएं कि सारे विकल्पों के मूल स्त्रोत भगवान ही हैं — तो मन और दृढ़ता से भगवान में लग सकता है।
और अंत में भगवान बताते हैं (7.29):
“जरा-मरण-मोक्षाय मामाश्रित्य यतन्ति ये” — जो लोग जन्म-मरण से मुक्ति चाहते हैं, वे मेरी शरण में आते हैं।
यह मोक्ष-कामी ज्ञानी होते हैं, जिनका वर्णन 7.16 में भी आता है।
यहाँ आचार्य गणों में मतभेद है — कुछ कहते हैं कि यह ज्ञानी 5वीं श्रेणी है, कुछ कहते हैं कि यह 4वीं श्रेणी (ज्ञानी) का ही विस्तार है।
कोई परम सत्य को खोजना चाहता है, कोई केवल मोक्ष चाहता है।
जैसे कोई जेल से बाहर निकलना चाहता है — कोई बाहर के राजा को जानना चाहता है।
पर दोनों भगवान की ओर आ रहे हैं — इसलिए भगवान कहते हैं: “प्रियो हि ज्ञानिनोऽत्यर्थं अहं स च मम प्रियः” (7.17)।
प्रश्न-उत्तर में:
आपका प्रश्न बहुत सुंदर था — जीव और भगवान के बीच संबंध को लेकर जो भिन्न-भिन्न दर्शन हैं — अद्वैत, विशिष्टाद्वैत, द्वैत, और अंततः अचिंत्य भेदाभेद।
इन दार्शनिक मतों का क्रमिक विकास pendulum की तरह हुआ — पहले एक ओर (अद्वैत), फिर दूसरी ओर (द्वैत), फिर संतुलन (विशिष्टाद्वैत), और फिर समन्वय (अचिंत्य भेदाभेद)।
चैतन्य महाप्रभु का दर्शन अंतिम संतुलित समन्वय के रूप में सामने आता है।
महाप्रभु ने मध्व संप्रदाय से दीक्षा क्यों ली — यह ऐतिहासिक रहस्य है।
संभवतः एक strategic alliance था — अद्वैतवाद का खंडन करने हेतु द्वैतवाद के प्रभावशाली वैचारिक समर्थन की आवश्यकता थी।
पर महाप्रभु स्वयं किसी विशेष संप्रदाय को ज़ोर से नहीं रखते — बल्कि कृष्ण प्रेम और भक्ति को ही केंद्र में रखते हैं।
अंत में:
हम भगवान से यही प्रार्थना करें कि —
“हे भगवान, आप ही हमारे साध्य (उद्देश्य) बनें, और आप ही हमारे साधन (निमित्त) बनें।”
ताकि हमारा मन स्थिर और गहराई से आप में लग सके।
हरे कृष्णा।
प्रश्न:
धन्यवाद।
एक अंतिम प्रश्न — हरि कृष्ण वर्मा जी,
अभी आपने बताया कि भक्ति योग सबसे महत्वपूर्ण है।
लेकिन क्या इसके साथ-साथ हमें ज्ञान योग, कर्म योग और ध्यान योग का भी गहराई से अध्ययन नहीं करना चाहिए?
उत्तर:
हाँ, यह ज़रूरी है कि हम उन सारे योगों को पढ़ें नहीं, पर समझें — कि उनका उद्देश्य क्या है।
ऐसा नहीं है कि भक्ति योग इधर है और बाकी सारे योग उधर हैं, और वे हमारे लिए अप्रासंगिक हैं।
नहीं — वास्तव में भक्ति योग एक समन्वय (synthesis) है।
भक्ति योग में ही कर्म भी है, ज्ञान भी है, और ध्यान भी है।
इसलिए ज़रूरी नहीं है कि हम अलग से ज्ञान योग या ध्यान योग के शास्त्रों का पूरा अध्ययन करें,
लेकिन भगवद्गीता में उनका जितना वर्णन आया है, उसे अवश्य समझना चाहिए।
प्रश्न:
तो क्या हमें थोड़ा-बहुत हर योग का ज्ञान होना चाहिए?
उत्तर:
हाँ, ज़रूर।
जैसे मान लीजिए — हमें कोई बीमारी है और इलाज लेना है।
अब आयुर्वेद है, ऐलोपैथी है, होम्योपैथी है, नैचुरोपैथी है —
तो इलाज शुरू करने से पहले हमें थोड़ा तो समझना होगा कि कौन-सी पद्धति हमारे लिए सही है।
पर एक बार जब हम इलाज तय कर लेते हैं —
तो फिर सभी पद्धतियों को गहराई से पढ़ने की ज़रूरत नहीं रहती।
उसी तरह हमें योग मार्गों का एक ओवरव्यू ज़रूर समझना चाहिए — ताकि हम भक्ति का चुनाव समझदारी से करें।
फिर भक्ति मार्ग पर आगे बढ़ते हुए, हमें ज्ञान की ज़रूरत है —
पर ध्यान रखें कि “ज्ञान” और “ज्ञान योग” एक चीज़ नहीं हैं।
ज्ञान यानी ज्ञान (knowledge) — वह तो सभी को चाहिए।
लेकिन “ज्ञान योग” यानी ज्ञान को ही मार्ग मानना — यह अलग बात है।
भक्ति में ज्ञान एक साधन है, पर ज्ञान ही साध्य नहीं है।
जब कोई केवल ज्ञान को साध्य मानता है, और भक्ति को माध्यम —
तो वहाँ भक्ति का भाव नहीं होता।
हमारे लिए प्राथमिकता है — भक्ति।
ज्ञान उस भक्ति को गहरा करने का माध्यम बनता है, न कि उसका विकल्प।
प्रश्न:
अभी आपने जो genuine renunciation के दो प्रकार बताए थे — उसमें आपने जो genuine renunciation कहा, वह सबसे महत्वपूर्ण बताया।
तो उसमें क्या ध्यान और ज्ञान योग पर ज़ोर दिया गया है?
उत्तर:
नहीं।
वहाँ मैं “genuine renunciation” से भीतर की वैराग्य भावना की बात नहीं कर रहा था —
बल्कि संन्यास आश्रम, यानी जीवन-व्यवस्था के रूप में त्याग की बात कर रहा था।
भगवान अर्जुन से कह रहे हैं — तुम्हारे लिए संन्यास आश्रम (formal renunciation) उपयुक्त नहीं है।
कर्म योग के पथ में तुम गृहस्थ होकर भी त्याग कर सकते हो।
गenuine renunciation का अर्थ है — अगर कोई व्यक्ति संन्यास आश्रम में है और उसके भीतर वैराग्य भी है, तो वह सही है।
लेकिन अगर किसी ने केवल दिखावे के लिए संन्यास लिया है, और भीतर राग-द्वेष अभी भी हैं —
तो वह पाखंडी कहलाएगा।
तो मैं जब “genuine renunciation” कह रहा हूँ —
तो उसका अर्थ है भीतर और बाहर दोनों में समरस वैराग्य,
न कि केवल बाहरी रूप।
प्रश्न:
Thank you very much, प्रभु जी।
आपके उत्तर से स्पष्टता आई — विशेषकर श्रीमद्भागवत की गहराई में।
उत्तर:
आपका भी धन्यवाद।
हरे कृष्णा 🙏
Transcript
This is an AI-generated transcript and may contain some errors.
Hare Krishna I am very grateful to be able to come here today. And last year I started an overview of the Gita. We are going to continue that now.
I took an overview of the Gita up to six chapters. And today we will continue one chapter at a time. So before that, what I have done, let’s take an overview of the overview, which I have taken up till now.
So we can read the Gita from different perspectives. We primarily look at it from one perspective. We look at the Gita as a guide for decision making.
How? Arjuna was in Sammoha. Prachamitvam Dharmasammudh Chetaha He is in the Sammoha of Dharma. And Bhagwan is guiding him.
So, there are many topics in the Gita. But all these topics are being discussed so that Arjuna can make a decision. So the decision making that happens now, is based on practical, logistical decisions.
If we want to build a new temple, should we build it here or there? This is a practical decision. But if we have to decide whether to build a temple or publish a book, or if we want to build a community, there is no need to build a temple. So it becomes conceptual.
So decision making can be based on a practical factor, but it can also be based on a conceptual or philosophical level. So, when we have to decide whether to take this medicine or that medicine, this is a practical decision. But if someone has cancer and there is very little chance of recovery, then we have to decide whether to take the medicine or not.
If I want to go to Vrindavan and die peacefully, I will go to a good place and die peacefully. This is a philosophical decision. So, in decision making, there is a practical part, there can be a practical focus, and there can be a philosophical focus.
So, when Bhagwan is guiding Arjuna in the Gita, then what do you think? In which direction is he guiding Arjuna? Conceptual. He is not telling Arjuna that his army is weaker than his army. But in reality, his warriors are not that dedicated, or they are old.
There are no such calculations. The decision making that is taking place is not based on a practical level. It is conceptual or philosophical.
So, पुर्चामित्वाम् धर्मसमूर्चेता I want to know what is Dharma. So, in a way, what does Bhagwan do? Arjuna is in indecision. From indecision, Arjuna gets a decision.
So, for this, Bhagwan is telling different things. So, the first six chapters, there are three teachings of the Gita. पहली शिक्षा जो है जीव के बारे में है दूसरी जो है जगदीश के बारे में है तीसरी जो है जगत के बारे में है soul, God and nature.
जीव के पहचान के आधार पर भगवान कर्मयोग के बारे में बोलते है यहाँ चाप्टर्स एक तुम्हारा पर हो जुका है Then, on the basis of Jagdish, God speaks about Bhakti-yog. And this will be in chapters 7 to 12. And on the basis of Jagat, God speaks about Gyan-yog.
Let’s understand Jagat. This is from chapters 13 to 18. And the decision of Geeta, in a way, how is this decision? That if someone is aiming, if someone has to shoot an arrow, this is the target.
So, how is the flow of Geeta in reality? In a way, the arrow is being shot in one direction, but it is being shot from different directions. What does this mean? You are telling Arjun to fight. What you are telling Arjun to fight, in the first six chapters, is based on Karma-yog.
Then, on the basis of Gyan-yog, on the basis of Bhakti-yog, it will be told in chapters 7 to 12. And on the basis of Gyan-yog, it will be told in chapters 13 to 18. So, the same decision is being told from different perspectives.
So, it is not like that, when Bhagwan starts telling his Geeta, then he is going to tell about Karma-yog, Gyan-yog, Dhyan-yog and Bhakti-yog. This Geeta is an interpretation. So, the questions that come, according to that, he is answering.
So, at the time of question, Arjun has different thoughts in his mind. And because of those thoughts, Arjun is able to understand, but he is not able to understand. So, when he is not able to understand, Bhagwan is answering him.
That is why, in the Geeta, Bhagwan told about Karma-yog. After telling about Karma-yog, he told about Dhyan-yog. What was the main tension of the Geeta? You will understand this in the review.
Because the concept is important. So, Arjun was thinking that he has two options. Don’t fight or fight.
And he was thinking that what is the meaning of don’t fight? I am showing renunciation. I am showing detachment. And when I fight, I am doing action.
And he was thinking that detachment is better than action. Here, this is not a sign of victory. This is a sign of greater than.
So, Bhagwan tells Arjun that it is not so simple. It is not so easy. When you can have renunciation, there are two types.
One is genuine renunciation. Second is artificial renunciation. And the action can be attached.
You can do it with attachment. You can do it with detachment. So, the work that you are doing, in which consciousness are you doing it? You are renouncing.
In which consciousness are you doing it? So, in these four options, which option does Bhagwan not say at all? Which option does Bhagwan not say at all? He does not say the one, which is the ultimate detachment. And then? He does not say the one, which has to be done with attachment. Can you see from here? Okay.
So, now, in this, in detached action, there are two methods. One is Karma Yoga. Second is Bhakti Yoga.
And in genuine renunciation, there are two methods. One is Gyan Yoga. And the second is Dhyan Yoga.
So, now, Bhagwan recommends all these four. He recommends Karma Yoga. He recommends Bhakti Yoga.
He recommends Gyan Yoga. He recommends Dhyan Yoga. Bhagwan does not cancel any of the Yoga.
But when He is recommending, then the recommendation also has a degree. The doctor will say, these four options are good, but this is the best option. So, as we go slowly, we will see in the conclusion of the Gita, that Bhagwan recommends Bhakti Yoga the most.
Then after that, He recommends Karma Yoga. And especially for Arjun, he says, the level at which you are, whether it is Dhyan Yoga or Gyan Yoga, that is not right for you. Because you are in a responsible situation in the society.
And it is important for you to fulfil your responsibilities. So, now, in the first half of the Gita, Bhagwan says to Arjun, that, it is better for you to work in an unrelenting manner. Than you take renunciation.
You give up everything. So, then, in the beginning of the sixth chapter, Arjun thinks, if this is the case, then is renunciation ever a good thing? There is no need to go to the level of renunciation. You have to do Karma Yoga.
So, Bhagwan says, No. When your mind is controlled, only then you can take renunciation. And then, in the first six chapters, in that, Karma Yoga, is told from the second chapter to the fifth chapter.
And in the sixth chapter, In the sixth chapter, If this is one, then this is five. This is six. In this, Dharma Yoga is told.
So, now, at the end of Dharma Yoga, at the end of this chapter, in the middle, Arjun, in 6.33 and in 6.34, asks a question. He says, this is very difficult. Arjun asks two questions.
After this, 37 to 39. He says, Too tough. The method of Dhyan Yoga that you are telling, it seems very difficult.
And, it will take a lot of time. Someone says, Okay, you have this cancer. It will be fine.
But, for this cancer, you will have to take such medicine, which will make you vomit all the time. All your hair will go. Sometimes, you will not be able to say anything.
Your intellect is so, very painful. So, what happens? Like, you are in a dazed state. You will not be able to speak.
And, you will have to take such medicine for three years. This is very difficult. It will take a lot of time.
So, when he says like this, what does God say? In reality, He does not destroy Dhyan Yoga. But, He says, that, if you keep practise and detachment, then, it is possible. अभ्यासेन तु कौंतेय वैराज्येन च गुरुहियते So, right now, on page 647, the Parakashta that has been told, right now, God, to attain that, what is this? This is the path from Karma Yoga to Dhyan Yoga.
So, right now, the same Parakashta that has been told here, on page 647, to go on that, God will tell another path. That is, the path of Bhakti Yoga. When Arjun said, that, this is very difficult, then, God went ahead and told, that, this, which you will realise spiritually, you will be able to see the whole Divya.
Not only of Atma, but also of Bhagwat Tatva. So, what will be your consciousness? What will you be able to see? He tells all that. And then, God will tell himself, there is another way, by which you can go to that path.
So, to go to Karma Yoga, then to Dhyan Yoga, you don’t have to do that. So, this is, this is an approach of a staircase. This is an approach of a ladder.
And this is, this is an elevator. This is an approach of a lift. This is the method.
So, in these chapters, the method of lift, God is also going to tell. So, now let’s see, what happens in Chapter 7. So, let’s say the first verse of Chapter 7. Shri Bhagwan Vacha Mayyaveshya Mano Sorry, Mayyasa So, what is being told here? Now, if we see the last chapter, what was there in that? Yo Teyoma Sameyukta Tamo Mata So, what is told in 6.47, in a way, the description of 6.47, and the description of 7.1, are the same. Mayyasaktamanah But, what is happening here? A very dramatic change is taking place in the Gita.
Till now, what was happening in the first 6 chapters? What was happening in the first 6 chapters? That, God was telling, Sorry, First, God was telling, that, how you have to, mostly, in chapters 1 to 6, you have to be detached. You have to be unattached. But, here, the beginning is, that, attached.
Attached, but to me. Mayyasakta Here, in this chapter, the emphasis is not on unattachment. The emphasis is on attachment.
Because, when the knowledge of the soul is there, then, we understand so much, that, the soul is trapped in this world, in the attachment. And, the soul has to come out of this world. How is that? Only, the knowledge of the soul will be there.
Someone has only, the knowledge of the soul. So, how is that? One has to understand, only, jail. That, there is the knowledge of jail.
Means, I am in a jail right now. So, what is that? Someone will understand, I am in a jail, so I have to come out of the jail first. But, if he comes to know, that, outside the jail, there is a relative of mine, and, he is very rich, and, he is also very generous.
If I go to him, then, he will give me a job, he will take care of me. Then, only, he will not plan to come out of the jail. His priority will be, yes, I have to come out of the jail, but, what is more important than that? That, I have to connect with my relatives.
Actually, if I connect with them, then, if I come out of the jail, then, my life will be good. But, if he comes to know, if he gets interested, then, he will help me to come out of the jail. So, how is it? That, I am in Bhakti, that is why, this is a jail, and, I don’t want to get trapped in a jail.
This feeling, is more prevalent, in Karma Yoga. That, whatever things are there in this world, I don’t want to get attached to them, I want to remain unattached to them. That, is why, at the level of Karma Yoga, there is no knowledge of God.
Not much knowledge of Krishna. So, what is the reason for this? Now, we will see, in the first six chapters, God has not mentioned much about himself. He has mentioned a little in between, but not much.
So, the focus, what is there in that? Material disentanglement. That, we have to come out of the bondage, that we are trapped in, we have to come out of that. The focus is on Moksha.
But, what is there in Bhakti Yoga? That, that is why, what is prevalent in Karma Yoga? Many people say, in Karma Yoga, Karma is prevalent. In reality, Karma is definitely there in Karma Yoga. If you want to do Karma Yoga, then while doing Karma, being unattached is important.
Many people say, I am doing a job, I am doing Karma Yoga. I met a person, where was I? I was in Kolkata. So, that person said, I am a complete jobless Karma Yogi.
Really? How is that? I get all my salary, I don’t keep even a single penny with me. I give everything to my wife. So, he is not a complete jobless person.
Because, why are you giving to that person? Because, he is completing his work. He is not a complete jobless person. So, when people say Karma Yoga, many times, they emphasise on Karma, but not on Yoga.
So, what is prevalent in Karma Yoga? There is no Karma. You have to do Karma, but, in Karma Yoga, there is an emphasis. The emphasis is not on Karma.
There is Karma, but, more than that, there is an emphasis on Yoga. And, to do Yoga, what does Yoga mean? That, we have to go to the divine level. We have to attain salvation.
For that, detachment is very important. Detachment is very important. But, how is it in Bhakti Yoga? That, say, I am in jail, but, outside the jail, I have relatives who are like a king.
So, in Bhakti Yoga, the focus is on Krishna. And, the focus is not on Krishna, but, on attachment to Krishna. That, if my mind gets attached to Krishna, then Krishna will take me out of this jail, and then Krishna will make my life outside the jail.
So, that is why, what is it? Mayi Asakta Manaha That, how do we have to make our mind attached to God? God says, Tach Runu Now, listen to this. So, what is happening in this? In the first six chapters, God says to Arjuna to make a decision, what emotion does he have? That, you are a body, you are not a body, you are a soul. And, if the soul, has to be free from the bondage of the body, then, what has to be done? He, is not going to benefit from irresponsibility and detachment.
He, has to work responsibly, but, with the emotion of detachment. So, to make Arjuna decide, on the level of the soul, God says, detached dutifulness. You have to be responsible, and, you have to do your duties.
How is it? one is, dutiful, or, we can say, responsible. And, the other is, irresponsible. And, now, one is, attached, and, the other is, detached.
So, there are four factors. There is a person, who is dutiful, but, he is detached. If, he is detached, what he will do is, Karma Yoga.
If, he is dutiful, he is responsible, he is doing his duties, but, he is attached, then, what is he doing? Karma Kand. If, he is irresponsible, and, he is attached, what does it mean? Now, irresponsible does not mean, irresponsible, which, gives up, responsibility. If, he leaves his responsibility, maybe, irresponsible is not the right word.
So, does, who does his duty, or, does not do his duty. So, let’s put it this way, here. That, who, does duty, does his duty, does not do duty.
So, if someone, is attached, but, he is not doing his duty, what does it mean? He does not want to work hard, he does not want to take care of his family, but, still, he wants to enjoy the material world. So, what will happen here? The person, will become a liar. In the third chapter, God says, in the sixth shloka, If, he is not doing his duty, and, he is really attached, then, what is it? He, can either be, a knower, or, a meditator.
Now, unattached, from the world, we have to do, the duties of being, So, earlier, in chapters one, two, six, God has told, this has been destroyed, and, this has also been destroyed. This, has been told, that, when you do, karmakarana, you will be stuck, in the material world. So, don’t do that.
You have to go beyond that. So, now, the Gyan Yoga, and, Dhyan Yoga, that God is telling, He is going to tell, He has already told, So, now, here, in this section, God is going to tell, Bhakti Yoga, that, you are, unattached, from the world, but, you are, to God. So, how is this possible? There is a discussion about this.
This is going to happen, in the seventh chapter. Does anyone have a question? Does anyone have anything, other than a question? Or, only a question? Okay. This is a little complicated, but, I wanted to give a background, so, it won’t be that complicated.
So, first of all, what is God saying? That, you have to, attach your mind, to Him. So, now, attachment, to Krishna. This is, how to do this? Here, God, in this chapter, in different ways.
So, first of all, He is telling us, rarity. Second, He is telling us, in 1, 2, 3. That, how difficult it is, And, those who do this, those who understand this, and those who do this, are telling us, how difficult it is. That, we will see this shloka, right now.
So, God says, to understand this, in the end, I have to attach my mind, to Him. This is, very rare. First of all, there are very few people, who, in some spiritual, in the material world, they think, that, I will attain happiness, and, by attaining happiness, in that, I will attain, bliss.
Difficulty, is so evident, that, in different, different ways, in different, different ways, some or the other, every person, wants some perfection. If, there is a doctor, he wants to become a very good doctor, he wants to become, number one doctor. Some, cricket player, wants to become, number one cricket player.
Some are businessmen. But, what is there, to want, is not sufficient. To work hard, to attain, to commit, for that, that is also not easy.
So, this, this, this, this, this, this, this, this, this, So, I told him, with all due respect. Now when you hear someone saying with all due respect, it means that the person who is going to speak after that is not going to have much respect. So I said that this 108 is not a New Year’s resolution, it is a New Year’s dream.
This is a wish list. No one will be able to keep 108 resolutions. 1, 2, 3, 4, something happens and then you don’t even remember the resolutions.
So the point is that when we try perfection, the spirit to try goes away. This time a devotee told me that I have taken such a New Year’s resolution that I have never taken in my life. I said what is it? He said that I have taken such a resolution that from today I will never take any resolution.
Because we are not able to stick to resolutions. So what is it? Here God is telling that when we do something, then in a way, out of all the humans, the one who is proven, यतत्यां अपिसिद्धये, the one who is proven, out of all the humans, the one who achieves in any field, be it any mystic power or any practical material power, the one who achieves is very less. And out of them also, the one who is able to understand that in reality the ultimate perfection what is it? I want to know.
The ultimate perfection of life is not that you become a very good batsman, a good singer, a good writer. What is the ultimate perfection of life? That it is bhakti, bhagwat prema. The one who understands this is very rare.
First of all, God says that the people who are giving me knowledge, the people who understand knowledge and are able to change their lives, are very, very less. This is what God says first. Then, now, what is God doing here? This map, this diagram, we are going to emphasise on this.
How? The chapters and sections of this Gita are all pointing in one direction. It is very rare to get attached to God. But they say that it is not like that.
Now they will say, why should we go towards God? When I came to New Devotion, I told all my relatives that I was telling them about devotion. My uncle was saying that yes, I believe in God. He is happy there, I am happy here.
So what is the relevance of God in our life? What is the importance? We have to understand that. First of all, God is proximity. What does proximity mean? God is very close to us.
It is not that God is very far away. God is in the fourth shloka of the Gita. The twelfth shloka of the Gita says that Bhu-mi-ra-po-na-lo-va-yu All these are the powers of God.
And God is indistinguishable from His powers. It is not that God is far away and is here. God is here.
God says that when we drink water, Raso-ham apsu-konte-ya God is saying that whatever we are doing, God’s existence is in it. God is not very far away. To understand that, there is a famous shloka.
I will repeat it now. mat-tah-par-taram-na-anyat kin-chid-as-ti-dhanan-jayah mai-sarvam-idam-protam sut-re-mani-gana-iva Here, God is saying that just like there is a necklace, or a thread, we only see things like this gem is good, that gem is good. But there is a thread inside it.
That thread is invisible, but it is the most important. So if we want to see God, to see God, what do we have to do? We have to go from the visible to the invisible. And the journey from visible to invisible, we go through the intellect.
The intellect is very important. What we cannot see with the intellect, we are able to see. When I went to England, I went for a lecture in Cambridge, in a university.
As we were going there, at the place where Newton is told that on his head, what had fallen? An apple had fallen. So now, I don’t know how true the story is, but whatever had fallen on his head, that tree under which it had fallen, that tree is still there. Now that tree is not there, it has a descendant, but that tree has been named the Newton tree.
And in different big universities, what do they do? They grow a big Newton tree there. They think that that tree is a pilgrimage place for scientists. A pilgrimage place for scientists.
That we will get some inspiration by going there. But the point here is, that now Newton saw a fruit falling. But that fruit is visible.
The falling of the fruit is visible. But the rule of gravity, is it visible? No. So some people say, I am a scientist.
You show me, then I will believe you. You show God, then I will believe you. Actually, if you are a scientist, then science means to go from visible to invisible.
No one can see the rule of gravity. So, the theory of every science, there is a law. There is no law visible in nature.
So, it is the sign of intelligence that we can go from visible to invisible. So, God says, what do we see? We see many beautiful things in this world. We see many things which are very important for us.
But how are they in existence? God says, that these things are in existence because of me. I am the underlying, unifying essence of everything. I am the invisible essence of everything.
So, we have to see God in everything. So, the vision of God that God gives, that God is present everywhere. When we come to the temple, what happens? We see God.
His pictures are there. His statues are there. There is a satsang about them.
But, because of that, that God sometimes comes in our vision. But, it is not that God is far away. So, Krishna is far away.
Krishna is very far away. Has it been told in the scriptures? Where has it been told? In Shobha Chandra. Tad doore tadva antike.
He is far away, but He is nearby. He is not only nearby, He is so close that no person can come so close to us. Some person loves us a lot, loves us a lot, and holds us in his arms.
Even then, He does not come so close to us. So, God is always with us. So, Krishna is far away, but He is nearby.
So, when we understand that He is nearby, His proximity is there, then the question arises, Attainability. What can be nearby? But, can we attain Him? So, for this, God says from 13 to 19. What does He say? I am invisible.
This whole world is going on according to the three qualities, but I am beyond the three qualities. And, because I am beyond the three qualities, then what is there? You can go beyond the three qualities and come to my refuge. You can come to my refuge.
So, what is this? This whole world is like a movie theatre. And, this universe, this whole world, is like a movie theatre. We have gone inside it.
What happens in a movie theatre? As we go inside, there are two things. First of all, the lights turn off. And, secondly, one light turns on.
So, when the light turns off, lights off. And then, lights on. So, when the lights turn off, this is the cosmic power of this world.
So, what is cosmic power? It is like it puts you in an illusion. We forget. When the lights turn off, what happens? What is happening around us? What is not happening? We do not understand anything.
And, after that, when the lights turn on, what is there? That is what we see. And, when there is nothing else to see, we keep looking there. So, that is cosmic power.
What does cosmic power do? It throws our consciousness in such a way that we go into an illusion. So, suppose there is such a movie that it is made so well that it is not possible not to watch it. There are some movies that most of the time they flop.
Why does a movie flop? Because that movie is not good enough. The illusion is not good enough. I went to America to give a lecture in a university.
Which university was I going to? This is the American Institute of Illusion. And, its name was American Institute of Illusion. So, people there were taught how to make movies.
So, it is an institute to make illusions. So, one can say that America is itself an institute of illusion. But, the point here is that if a movie is made very well, then its fascination is such that if someone is watching a movie for a minute, I watch it for a minute on TV and then he sits down and sits down and he is caught.
He is caught. Sometimes, they tell us that it is unputdownable. It means that you cannot put it down.
It is such a story. It is such a story that he is caught. So, this fascination is such that he catches us.
So, now, we can think that I will not watch this movie. I will not watch this movie. But, it is very difficult But God says, मामेवयेप्रपद्यन्ते So if you come to my refuge, then what happens when we surrender? Then our surrounding lights gradually turn on.
What does it mean? That beyond this world, beyond this world, I have some truth, I have something important, everything. And our deluding lights gradually turn off. Actually, they don’t turn on, they turn bright.
And this starts dimming. So suppose you are watching TV or a movie, but the light dims, then won’t anyone see clearly? And if they don’t see clearly, then what happens? Then they get a little bored, nothing is visible. Suppose you are watching a video, and that video is at 1080p, high resolution.
But suppose it is at 1p, nothing is visible there, what is happening? Then you will get bored. So what happens when we come to God’s refuge? So what happens when we worship God? This delusion, its attraction decreases. So the spiritual power decreases, and the awareness of the spiritual power gradually increases.
So that is why God says, that you come to my refuge. So how is it possible that this world, beyond this world, there is God, how can we reach him? So the spiritual progress, we will discuss this in the evening, about the Shloka of Chapter 7. But, I will briefly say, that no one understands what spiritual progress means. In front of us is the world, and here is God.
So, when we are new to the spiritual path, then God is very small, and the world is very big. What does big mean? We think that we will get a lot of happiness from the world, and what will we get from God? When I feel good, I will go to the temple to do Kirtan. That is not very important.
But when we progress, then what happens? The world becomes small, and God becomes big. That means we understand, that the happiness I get from God, that is a very big happiness. And this is what, when we first came here, we were told about 7.16. How is it? That we want to get the world through God.
What does it mean? We are praying to God, but for what? That I should get wealth here, that I should get this and that. I was in North India, and I saw a Hanuman Temple there. I don’t know if it was a joke or true, but there was a prayer written on the temple.
You are a bachelor, give me a woman. Laughter So, what is it? We are going towards God, but we are not interested in God, we are interested in the world. So these are the people, Chaturvidha, Bhajante, Maam, Jana, Sukrtino, Arjuna.
But what happens from here? We come to 7.19. When a person understands, that God is big, and I want to get God from the world. Why do I need money? So that I can serve God. So, Prabhupada ji tried a lot to increase his pharmacy business, but he didn’t just want to become rich.
He wanted to serve his Guru’s mission with money. So, this journey, it is described in 7.19. Bahunam janmanamante Jnanavan maam prapadyate Vasudevah sarvamiti Samahatma sudurlabhah So, here, What is it? The attachment to God, Mayi Asakta Mana When will this happen? When we will understand, that God is the best. There are some people, who come to the temple, and maybe, we take darshan of God, we join our hands, maybe they come in front of God, so they have more feelings than that.
God! What are they praying for? But, what is it? What are they praying for? They are praying with their whole heart. So, one devotee was telling, there was a temple in Delhi, a young boy came there, he was praying, with a lot of faith, with a lot of devotion. He felt, he forgot the whole world, while praying.
And then he asked, what are you praying for? He said, I have a relation with a girl, but today, I am going to the temple, to meet her parents. So, I was praying to God, to persuade her parents, to say yes. So, what is it? Now, it is good, it is a religion, that he is coming to pray to God.
But still, what is it? He has no interest in God. What is it? He has interest in the material world. So, in that, perhaps, he will have an interest in God.
But, why is he interested in God? So that, he can get something else. So, that mind, till the time, our God, so, when we have to focus our mind on Krishna, so, when can this happen? That, Krishna is a means for us. This is a purpose.
And, Krishna is our ends. What does it mean? That, I have to remember Krishna, so that, I keep remembering Krishna. So, he will be steadiest from this.
Forever, we will remember God. But, if God is our means, but, what is our ends? God is our cause. I am praying, but, what do I want? I want a big house, I want a big treasury.
So, what is it? He will be unsteady. That, if we get it, then, thank you God, bye-bye. If we don’t get it, then, why am I ruining everything? We will leave something.
If God is not our means, and not our purpose, what does it mean? We have no connection with God. So, it is atheism. So, a person thought, this is a waste of time.
Why do you do so much chanting? Why do you come to so many temples? What does it mean? God is neither our means, nor our purpose. If, if, someone’s God is their purpose, but, God is not their means, what does it mean? That, these people, through Gyan Yoga, or Dhyan Yoga, they are coming towards God. So, they don’t know, that, God is their purpose.
So, what will happen? God is mentioned in Chapter 12, Verse 5. Now, in Chapter 7, Verse 16, to 18, God is mentioned. What is Chaturvidha Bhajante Nivam? For them, God is their means, but, their purpose is something else. But, when God is their means, and their purpose is both, this is, Bahunam Janmanamanti.
With this, they will come towards God. After this, God says, that, how, that, we, if no one is worshipping God, then, God has alternatives. What are the alternatives? Alternatives are God, alternatives are Brahman.
So, God says, that, those who are doing this, they don’t know, that, Brahman, is mine, is my light. The Gods, they, they, through me, they are able to give birth. Mayaiva Bhitan Hitan.
So, it means, someone says, that, that, I, will not work in this company, because, I don’t like your boss. I will work in that company. But, later on, you get to know, that, yes, this is the boss of this company, but, he is the boss of this boss.
So, what is it? The other company, which has been made, what is it? That company, that person has made it. There is a king, there is a prince, and the prince had a fight with his father. So, he doesn’t want to live with his father.
So, he goes to some other kingdom. And, there he says, I want to serve you. But, that king, he is under this king.
He is his own minister, in a way. He is under him. This king, is Chakravati.
He is Chakravati. And, he is under him. He is the emperor.
So, what is it? The one, who is the deity, who is the deity, he is under the supreme, supreme god. So, here, god is telling, that how can you put your mind on me? To put this, where did it go? Hmm. It came down.
Hmm. So, here, god is telling, from 20 to 25, that, I am the source of all alternatives. I am that, if you put your mind on someone else, if you worship if you remember Nirvishesh Brahma, if you think about him, but, where is his power coming from? It is coming from me only.
It is not coming from anywhere else. If you understand this, then you will understand, then why do you have to go to someone else? We put our mind on god only. So, Mayayivah Vihitaan Hitaan God says, that, the fruits of worship of all the gods are coming from me only.
Sataya Shraddhaya Yuktas Tasya Radhanam Ihate Labhate Chittatah Kamaan Mayayivah Vihitaan Hitaan Mayayivah Vihitaan Hitaan Mayayivah Mayayivah So, God says that whoever gives you anything else, okay, I will not worship them, I will get this from them. But if they are giving something, where are they giving it from? It is coming from God. So, if you understand this, then what will happen? Then from that also, our mind in God will get more firm.
And then in the last section, In this, God tells that how the living being in this world comes out of it. In reality, the whole process of creation goes inside God. What does it mean? In the last paragraph, God says, why should you come to my refuge? He says that, the three is the source of supreme liberation.
That salvation comes from God only in the end. Forgetting God is the reason for bondage. And going back to God, what is this? In reality, this is the reason for salvation.
This is the reason for salvation. So, here God says, when we come in desire and hatred, this feels good, this does not feel good. So, from that we turn away from God.
But when we turn back to God, we turn back to God. Here God says, when a person understands that he is free from sins, becomes purified, he understands that in reality, there is nothing other than worship of God. In English, it means, the one who wants salvation, he comes to me.
So, here, in a way, this Acharya Ganesh, there is a little difference between them, transcendentally. Some people say that this is the fifth category. The four things that I told you, Chaturvidha, Bhajante, Imam, some say that this is the fifth category.
But others say that this is the description of the fourth category, the one who is knowledgeable. But what is there? The one who is coming from the path of knowledge, who understands that there is a lot of sorrow in this world, and one has to come out of sorrow from this world. The one who understands that this is a jail, and it is very important to come out of this jail.
Then, what does he see? That to come out of the jail, I should also take refuge in God. So, I will conclude with this point, that here, the one who is knowledgeable in 7.16, and in 7.29, जरामरणमोक्षाय जरामरणमोक्षाय What shloka is that? मामाशृत्यदन्तिये पेब्रह्मतद्विदूक्षनम् आध्यात्मं कर्मचाकिलम् So, this is Moksha, this is Moksha Kami. So, now, these two are one and the same, but there is a little difference.
Here, the one who is knowledgeable is searching for ultimate reality. जो परमसत्य क्या है? उनको शायद पता नहीं है, कि भगवान ही परमसत्य है. यहाँ, कुछ रोग इनकी पोजा करते हैं, पता चाहते है क्या करना है.
और यह जो है, यह सिल्फ उनको मोक्ष चाहिए है. मतलब क्या है, मैंने उधारन दिया, यह जेल है, जेल से बाहर निकलना है, मौं मातो पूर्ण है. जेल के बाहर जो राज्य है, उसमें अस्तिरी राजा कौन है, वो जानना है.
तो यहाँ पे क्या होता है, कि दोनों कृष्ण के पास आ रहे हैं, पर एक क्यों आ रहा है, कि जो परमसत्य क्या है, मुझे समझना है, कृष्ण है, इसलिए वो आ रहे है. तो इसलिए भगवान कहते है, इनके बोलों को प्रिया बोलते है, जो घ्यान से समझ रहा है, कि भगवान ही परमसत्य है, But now, the God who is not calling her Priya, it’s not that you are Priya, but he is not calling her Priya. Because he is not interested in God yet.
He wants to get out of this jail. And this person is very useful to get out of the jail. So that’s why I go to him.
When you have such feelings, then a person can attain salvation. So in this way, in this chapter, why should we focus on God? Why should we focus on God? Different reasons have been given for this. If we understand this much, then focussing on God can be possible with concentration.
So in the summary, today we discussed, we discussed on Chapter 7. Before that, we did an overview of Chapters 1 to 6. In that, we mainly saw how the Gita has been divided into different sections. Arjuna has to answer what he has to do. Whether it is through Karma Yoga, Bhakti Yoga or Gyan Yoga.
Ultimately, you have to fight. So we saw how the Gita, for decision making, focusses on different things. When it focusses on the soul, when it focusses on the Jeeva, it says that if you want to bring the Jeeva out, then you have to do Karma Yoga.
If it focusses on Jagdish, then you have to do Bhakti Yoga. That God is with you. If it focusses on the world, then you understand the power of nature.
If you understand the three qualities of nature, then you focus on Gyan Yoga. And then, we saw how, in Chapter 6.47, the staircase approach, the approach of going up the stairs, that has been explained in Chapter 7.1. In the next chapter, it will come from Bhakti Yoga. This is like a lift.
After that, we saw the main discussion. What has happened in Chapter 7? Mind on Krishna. The mind that we have to focus on Krishna, for that, there are different reasons.
It is very rare to do this. Very few people do this. Why do we have to do this? Because God is very close to us.
God is not far away. This comes in Chapter 4.12. We saw people doing this. After that, how do we have to remember God? God can definitely be attained.
Attainability. What is it? It is possible. For example, we saw the example of a movie theatre.
It is such a good movie, that we can’t stop ourselves. But the director will reduce the colour of the lights. Then, the attraction will not be as attractive.
And then, we saw, from 20 to 24, that God is the source of liberation for all of us. Be it a deity or a Brahma. God is the source of liberation.
God is the source of liberation. That is why, we should worship God. We can all pray to God, that our mind gets attached to Him.
We can all pray to God, that our mind gets attached to Him. But God should be our end. God should be our ultimate goal.
And God should be the reason for us to reach our goal. Hare Krishna. Does anyone have a question? Thank you Guruji for the class.
So, I have a doubt on relation between the Jiva and the Bhagawan. So, that actually… So, in the beginning, the philosophy evolved, like Shankaracharya told, there is only one Brahman is there. So, there is no relationship is there, Jiva or Bhagawan.
Then, Ramanujacharya explained about Vishishtadvaitavad. So, in that, it said, that is also Brahman, this is also Brahman, but that Brahman has more qualities. So, in this way, the bhakti is started between the Jiva and the Bhagawan.
And then, the Dwaitavad also comes, right? Madhvacharya has propagated. So, in that, Jiva is different, Bhagawan is different, in that way. Then, Chaitanya Mahaprabhu propagated Achintya Veda, Veda Tattva.
Again, it comes into the philosophy of Vishishtadvaitavad. Like, same in quality. So, my question is, the philosophy evolved in this way, so, why this philosophy evolved in this way? Again, bringing back to Vishishtadvaitavad almost.
So, that’s my question. So, how it is, that, let’s see a history. Jiva and Bhagawan, Jiva and, actually, how can we say Bhagawan? It is related to Param Satya.
So, the first Adwaitavad came. There is a pendulum. So, the pendulum first went to one extreme.
Then, after that, the pendulum was brought in the middle. That second stage was Vishishtadvaitavad. But, if you bring the pendulum, if you bring it to one place, it doesn’t stay there.
It goes to this extreme. So, what was that which went back to this extreme? That was Adwaitavad. So, after that, slowly, it comes to a steady state.
So, this is Achintya Veda, Veda. So, it takes time for a historical correction. That’s why, our Tattvagyan, if you try to understand the philosophy of these four elements, then, actually, our Tattvagyan is very close to Vishishtadvaitavad.
There is a lot of difference from Adwaitavad. Nominally, for the name, our Sampradaya, Sampradayik Sampradaya is from Madhya Sampradaya. We can say for the name.
But, it is more like an affiliation. Our affiliation is with Madhya Sampradaya. But, our similarity of teachings is more than Vishishtadvaitavad.
So, this was a process of historical correction of the pendulum. Then, what is the difference, actually, between Vishishtadvaitavad and Achintya Veda? Is it almost similar? What is the difference? To understand what is the difference, we have to understand what is the philosophy. So, it is not so easy to understand what is Achintya Veda Veda Vastu.
But, two main things. If we see from our point of view, there is a focus on Krishna and Bhagavatam. There, there is a focus on Vishnu.
How is it? When God comes in greater clarity, Vishnu is very affectionate, but, to a large extent, Vishnu is God at office. Now, Vishnu is also in Nantaliya Vaikuntha. But, how is it in Vaikuntha? God is in a formal mood.
So, the focus on Krishna, Krishna in Vrindavan is God at home. So, the difference between us is that we focus on Krishna. He focusses on Vishnu.
In the same way, if Krishna is in Bhagavan’s house, then his relations are also very informal. So, our focus is on Radharani. And, that feeling of separation from the community.
So, their feeling of complete devotion to God. It is not that there is less devotion in it. There is definitely devotion.
And, there are great devotees in it. But, the feeling of Lakshmi, Lakshmi is married. Lakshmi lives with a God.
So, the main difference is that what is the focus in the thought of Param Satya? And, how much intimacy is there in the relationship of Param Satya? In that, there is a difference as an ultimate principle. There is a difference as an ultimate principle. Then, the technical difference will take time to understand.
We can talk separately sometime. And finally, then if Vishishtadvaitavad is most relevant to our philosophy, then why Chaitanya Mahaprabhu took sanyas in, I mean, from Dvaitavad, from Madhva Sampradaya, why not from the Sri Sampradaya, Vishishtadvaitavad? That, Chaitanya Mahaprabhu will have to ask. No, actually, historically, it is a mystery.
Because, what it is that, some people of Madhva Sampradaya say that in the history of their Sampradaya, there is no Acharya named Madhavendra Puri. So, they question that whether we have any connection with Madhva Sampradaya or not. So, they say nothing.
Some say that, who is he? He is so great. So, he is affiliating with us. So, he is respecting us.
He is also respecting them. So, historically, there is no completely incontrovertible proof that the connection of Madhavendra Puri, the connection of Keshav Kashmiri, where exactly the connection was, can be seen from the line of Sampradaya. So, it is not very clear.
Now, there is a possibility, that if there is any such guru in Madhva Sampradaya, who was not a Mathadi Pati, then his name may not come in the list of their Sampradaya. So, it is possible that there may be some guru in that Sampradaya, but he does not come in the list of their Sampradaya. If he is not a prominent guru, then he may not remain in the list.
So, maybe Keshav Kashmiri comes in that line, or Madhavendra Puri comes in that line. We do not know. But, as far as the affiliation with Madhva Sampradaya is concerned, that has not been emphasised by Mahaprabhu Himself.
The emphasis that came, was done by Baldev Vidya Bhushan, when our Sampradaya was challenged. So, Baldev Vidya Bhushan himself was from Madhva Sampradaya, then later he got attracted towards Gaudiya Vachana. So, if we look at the writings of the four Goswamis, then they pay homage to all the four Vaishnavas.
They do not pay any special homage to Madhavacharya. They pay special homage to Mahaprabhu, because Mahaprabhu is our deity, but they are not emphasising that much, because they are emphasising on Krishna and Krishna’s teachings, they are emphasising on Siddhanta. So, the connection with Madhav, it could be more, because at that time, the influence of Advaita Vata was enough, and Madhva Sampradaya was giving a lot of emphasis to destroy Advaita Vata.
Now, even in the Sampradaya of Ramanujacharya, Advaita Vata is destroyed, but the Advaita Vata is very powerful to destroy Advaita Vata. So, maybe because of that, it is possible that Mahaprabhu, for the destruction of Mayabhata, did a strategic alliance with the opposite of Advaita Vata. For example, if we have an enemy, and we have to defeat him, then maybe we can go to our close friend, but maybe that friend does not have the spirit to fight that enemy.
There is someone else who is not our close friend, but he has a lot of spirit to fight that enemy. Then what will happen? If we make an alliance with him, then it will be more beneficial for us. So, mostly it seems strategic, but it is not philosophical.
Thank you. Okay, one question, last one. Hare Krishna.
Hare Krishna Prabhuji, you just said that Bhakti Yoga is the most important, but simultaneously for renunciation, we should also do a powerful study of Gyan Yoga, Karma Yoga, and Dhyana Yoga. Should all those Yogas be studied? It is not that they should be studied, but they should understand what their purpose was. And it is not that Bhakti Yoga is alone.
In Bhakti Yoga, we do Karma, we study Gyan Yoga, we do meditation also. So, it is not that Bhakti is here, and everything else is different here, and everything else is untouchable for us. It is not like that for us.
Ultimately, it is a synthesis. So, in Bhakti Yoga, all the elements of Karma, Gyan, and Dhyana come in Bhakti. So, we do not need to study the Shastras of Dhyana Yoga or Gyan Yog separately.
But the more we study Gita, the better it is for us. Okay? So, we need that Gyan also. Without Gyan, we cannot… What does Gyan mean? For example, someone thinks that he has an illness, and he wants to take medicine.
So, there is Ayurveda, Allopathy, Naturopathy, and Homoeopathy. So, we need the basic Gyan of all these, so that we understand which one to take. But later, if we start with one treatment, then there is no need to study about the other treatments.
So, first of all, we need to have an overview, so that we can make a good choice. But after that, all… For example, Gyan is necessary. It is absolutely necessary.
Gyan is also necessary in Bhakti. In Bhagavad Gita, God is giving Gyan. But we should not consider Gyan and Gyan Yoga as one and the same.
Gyan is knowledge. Everyone needs knowledge. Gyan Yoga means knowledge is the way.
We say that knowledge is not the way. Devotion is the way. For Bhakti, Gyan is a tool, a resource.
But for Gyan, knowledge is the way. Gyan is the medium. And for that, Bhakti is also a tool.
For that, do Bhakti, so that you come to the top of Gyan. That is Bhava. So, what is our primacy? It is not that we are rejecting Gyan.
Gyan is important. But through Gyan, our Bhakti improves. Okay? But in the two parts of genuine renunciation, genuine renunciation is the most important.
So, for that, if Dhyan Yoga… Gyan Yoga is the focus of the two Yogas. Your emphasis is on that only. But we are not talking about the internal renunciation.
What was Arjun’s thought? Do you want to do Karma or give Sanyasa? So, when we are talking about renunciation, it is not about internal renunciation. It is external renunciation. So, when I am saying genuine renunciation, it means that someone has taken the ashram of Sanyasa, but in reality there is no renunciation from within.
Then he will become a hypocrite. But if someone has taken the ashram of Sanyasa, and has the feeling of Sanyasa, then it is good.