Selected Verses of Bhagavad Gita for Daily Living - Session 23 - Verses (12.07, 12.08, 12.09, 12.13)

追加: 2026-05-12

[00:00:02]Rubio salva gurishnah guru sakshhat Namaste. On behalf of Param Vanta, a warm welcome. Today is the 23rd session of selected Bhagavat Gita verses for daily living. Our moderator for the day is Dr. Sundar and the other speakers of the day are Shrim Mati Sukany Gi, Dr. Vikram Katpur, Dr. Netra and Shriul GI.

[00:01:04]We will be covering verses from the uh chapter 12 bhi yoga.

[00:01:11]Uh over to you Dr. Sasha.

[00:01:36]This is uh outlook of this short chapter.

[00:01:41]This chapter as we have seen in the earlier session began with a question from Arjuna uh what is called as anuprashna based on the earlier teaching. Arjuna's question is who is superior is vishwarupa Ishwara bhakta superior or arupa Ishwara bhakta superior.

[00:02:03]We see from Puja Swami G's teachings that although the question is not correct because one is a means and another is an end so therefore they cannot be compared. Lord Krishna does not say to Arjuna that the question is incorrect. Instead he intelligently gives an encouraging answer to Arjuna and uh Krishna's answer is that the Vishwarupa Ishwara Bhakta is indeed great and then he goes on to say the Arupa Bhakta attains me.

[00:02:45]So the answer is visarupa ishwhara bhakta is great as a stepping stone towards arupaishwara where one attains to Krishna himself.

[00:02:58]The chapter further is very systematically describing comprehensively all aspects of bacti yoga.

[00:03:08]We see a three-step ladder pattern in most of the uh Bhagat Gita comprising of a gradual evolution from karma yoga to upasana yoga to jana yoga.

[00:03:24]Here Lord Krishna we see elaborating into five levels. So there are two levels to karma yoga, two levels to yoga and one level to jana yoga making it a fivestep ladder as one evolves spiritually.

[00:03:44]These verses comprise till the 12th shloka of this chapter. The remaining shlokas up to the 20th verse comprise of what are the characteristics of a dyani a parabakta.

[00:03:59]Let us briefly look at the five levels which Lord Krishna is teaching in this chapter.

[00:04:08]We go from the um lowest level which is towards the right of the slide to the highest level to understand and we later see Lord Krishna starting off in the highest fifth level and gradually come down to the first as he teaches and he does so to make us um take to any of the level which is suitable to us depending upon our uh spiritual evolution.

[00:04:39]So if we find the higher level difficult, Lord Krishna verily encourages us to take the lower level and gr gradually climb up the ladder.

[00:04:48]But for uh understanding in an academic way, let us start from the lowest level to the highest. So the lowest uh karma yoga level one which is also called as sakama karma anustanam is a situation where a person has selfish desires and having such desires itself is uh expected uh as swami g describes because everybody is born with purwa janama praabda and those praabdas uh carry their kmas and due to that one is bound to have desires. So therefore at the lowest spiritual level of evolution it is okay to have them but the condition in bakti yoga level one is that those desires should be legitimate they should be in moderation and we should convert the outcomes to preferences.

[00:05:49]What that means is that we look at results of action as ishwara prasad bhava. We accept with humility whatever results come as his wish.

[00:06:03]So while we do action we may do it for uh selfish motives but when we get the results we accept it as ishwara prasada that is karma yoga level one.

[00:06:15]What if a person is doing action for selfish motives and also not accepting the results as ishwara prasada in a way you can uh grade that as karma yoga level zero and you are not on the step ladder itself. So to be eligible to be on the ladder Lord Krishna says that you need to at least have ishwara prasad bhava even if you do it for selfish motives.

[00:06:44]So as the level evolves, a person having been a sakama bakta in this manner but accepting results as ishwara prasada since god bestows his wishes.

[00:06:59]He is now having his desires fulfilled and he will gradually evolve to the next level because he has got a lot of things from God. And now he has gratitude towards God and he starts thinking let my life not be just a life of taking let me convert it into giving. So this is bakti yoga level two or karma yoga 2 and it is also titled by puja swami permatanandra gi as nishkama karma anustanam.

[00:07:34]So this person is not just practicing ishwara prasada bhava but out of gratefulness now he's able to do ishwaraam also. So whatever he is doing is not for his own selfish motives but out of gratitude he is now able to do it as an offering at the lotus feet of god.

[00:07:53]So he is slightly more evolved than sakama karmaanam.

[00:07:59]Both of these involves uh karma. It keeps a person busy.

[00:08:06]Uh he is busy with his yoga sha. It does not leave enough time for spirituality.

[00:08:13]So if one has to evolve further which is karm bi yoga level three which is also titled as upasana yoga level one. One has to cut down on the kmas and now has to start turning inwards to spend time in meditation.

[00:08:36]So this level three is also called as saguna ishwara. Now this baka as a training for this level is able to remove some time of his day from his busy schedule withdraw himself to a secluded place and is able to do meditation on hista devata. So this is going to reduce the extrovertedness which is characteristic of bacti yoga level one and level two and therefore is considered a evolution in the five level step ladder having been successful with saguna Ishwara upasana. Now Krishna wants to expand the scope of the object of the meditation for the seeker because the highest level is one of identity with the formless. So therefore in the bi yoga level four which is also titled locasana yoga 2 one shifts the object of meditation from his devata to vishwarupa ishwara.

[00:09:54]Now there is a demand upon this baa to be able to see the divinity in everything around him. So we see gradually the extrovertedness has been reduced from the earlier two levels and then there is expansion of the object of his preoccupation as divinity in everything around him. The highest level is the nana yoga which is also called as arupa ishwara bhaki and as we have seen nana yoga comprises of shana manana nidasam. So shanam isanam is andasanam is vipaya by which time one has able to um abide effortlessly in his atma swarupam without being repeatedly being drawn to his lower nature of body mind complex.

[00:10:58]So this is the five levels that uh Krishna presents in this chapter.

[00:11:04]and uh Arjuna's question is a good beginning point for Lord Krishna to elaborate on this entire teaching.

[00:11:15]So as we have seen this is the question asked by Arjuna and uh in the first quarter of the first verse the word sata yukta is an indication that he is talking about visarupa.

[00:11:35]Why is that so? Sata means continuous and vishwar uphara is all around us everywhere and at all times. So the word sata is the key that Arjuna is inquiring about visharupa bakta there and in the third quarter the words asharam of yakam are a clear description for arupaara.

[00:12:00]So therefore we see Arjuna's question who is better these have been covered in the earlier session. So we see in the second shloka Lord Krishna saying that Vishwarupa is maha is his opinion. Yuktatama means the best yogi. Who is the best yogi? Look at the word here nitity. Nitukta means he is all the time preoccupied and that is possible only with the vishwareshwara bakta because the vishwarupeswara is there as I said earlier at all times everywhere wherever I go at all times of the day.

[00:12:44]So second slo shloka say that he is the best yogi. And in the third and the fourth shloka which describes the arupishwara bakta lord Krishna declares that this person who is aaramakra.

[00:13:05]So these all are references to Aruphara and so Aruphara attains me. So the answer is very clear and the message for Arjun and for us is that one is a means and the other is an end. So we are initially Vishwarupeswaraas and eventually Arupeshwara Baktas.

[00:13:30]Then Lord Krishna approaches in a particular way. He wants all of us to be good students to be in level five which is jani or arupeshwara bhakta.

[00:13:45]However, if one is not up for it, Lord Krishna has four more levels below that where he encourages us to get in to the spiritual ladder at any point. So in this fourth fifth shloka he is describing why for some of us arupishwara bhaki may be difficult. So the words clay shaha means there could be several obstacles for somebody who is taking to level five.

[00:14:20]So there there could be difficulties in the level fivewara.

[00:14:25]What is the reason for that? that is given in the wordhavad.

[00:14:30]They beh means that one has got abhimana to his body mind complex then you are preoccupied with the panchakoshas then there is no time for being aware of the uh uh substratum atmasurupam. So that is the difficulty.

[00:14:47]If that difficulty is there, Lord Krishna says no problem. You can then come down to bacti yoga level four which as we have seen is vishwarupa bakti.

[00:15:00]Then Lord Krishna describes three verses dealing with vishwarupa ishwara bhakti.

[00:15:07]The key words here is another word uh which means there is ishwara samanda at all times.

[00:15:17]Wherever we go in Vishwareshwara which is the word ana means there is no other meaning nothing else occupies the mind. Whatever I may be doing wherever I may be since visupwara is right in front of me.

[00:15:35]It may be inanimate animate everything is visupishwara. So that bi is ani.

[00:15:41]We shall see in the shlokas today. There is a promise by Lord Krishna that such a baa he shall support he shall take care of him samud dha and uh he shall such a baa shall always dwell on lord Krishna.

[00:16:02]So what if level four is difficult? As I said earlier, this is a system where Lord Krishna is offering the subsequent lower level as an entry point for so that everybody in the society can be accommodated into this bi ladder.

[00:16:19]So sama so he's not able to uh do that. He's not able to uh uh see divinity in everything all around at all the time. for him um he suggests that you can go to level three. Level three is as we have seen earlier bacti okay you can't see divinity in everything can you see divinity at least in yourata that he calls it as abhaso yoga and then if one is not able to do also Then he suggesting no problem in that case become a karma yogi. Use all the energy that you have to be a karma yogi.

[00:17:13]But be a karma yogi level two that is nishka karma. You do you do ishwaram.

[00:17:22]So that is indicated by uh the words.

[00:17:31]What if somebody feels that I have so many uh duties, I have so many dreams, how can I do ishwaram only? Can I not do fulfill my desires? So if a person is not ready if you're not ready even for this then is suggesting in that case can you at least do ishwara prasad buddhi which is karm yoga level one as I said earlier if k ishwhara prasad buddhi also is not possible then it is like below ground zero it is karm yoga zero so that means it's It's like you're not on the ladder. So Swami G says uh for them it is like better luck next time means next ja.

[00:18:21]The second half of this chapter comprises of what a parabakta is and what he is not. So what gonas he has what he doesn't have. There is a nice com uh uh contrast that is done with this introduction. I uh invite Sukanya madam to present her words over to you madam.

[00:18:49]Bhi yoga bi transforms our everyday life and accelerates spiritual journey. Bhti is love directed towards the higher.

[00:19:00]It's different from love directed towards others. The component being the same altar is different.

[00:19:07]Developing love for the unknown is possible only with the knowledge of the unknown. So knowledge of Iswara alone contributes to devotion towards Ishwara.

[00:19:19]Bhti yoga is not a sadena but it is it's integrated with all other sadas as karma yoga yoga and nana yoga leading to realization of the absolute.

[00:19:31]Bakti yoga chapter is a combination of both Veda Purva and Veda. It is the Veda Sara essence of Vika versus whom for those whose minds are set in me.

[00:20:00]I shall before long become their savior Samuda samsara from the ocean of samsada.

[00:20:09]The meaning is Lord Krishna tells Arjuna, "Oh Arjuna, keeping me as the primary goal and dedicating all actions unto me, some devotees meditate upon me with undivided attention." For those devotees whose minds are set on me, I shall soon become their savior from the ocean of samsara. The key word here is whose mind is set on the lord means they areas for whom lord is both the means and the end.

[00:20:49]Then the word sham in the verse refers to those who who dedicate all their actions unto the lord whose mind is totally set on the lord and the lord helps them cross over the samsara. For those who identify with the body mind, it's not easy to meditate on nuna ishwara. Krishna himself says but if they have unwavering devotion to saguna ishwara such upasakas are special to me because their main goal is to reach me. Both saguna and nbuna ishwhara jana are important for spiritual seekers. Sagon Jana is a stepping stone for reaching nir brahman the ultimate reality. Swami G explains bhti yoga at five levels depending on the level of maturity of the seeker.

[00:21:44]The first level is sakama pradhana karma yoga which allows fulfillment of personal desires. Many unfulfilled desires of the past birth are carried forward to this birth. So initial initially samasana is okay for fulfillment of desires. This is also yoga prahana karm yoga acquisition and possession and maintenance thereby converting karma to karm yoga dedicating all actions to the lord and accepting whatever results as prasada bhava. The next level is chitti prasana karma yoga or nishkama karma prahana. Mainly this is for purification of the mind transferring a part of yoga to the lord and accepting results with prasada.

[00:22:34]The next third level is upasana withdrawal of the extrovert mind. This is have a clear and establish established relationship with any form of god of your choice and improve the relationship by spending quality time. This is abhasa yoga. Only through practice one can attain the state of yoga union with God.

[00:22:59]Then the fourth level is vishwarupa meditation and totality. One god many forms expansion of the mindal to perceive the entire universe as manifestation of Ishwara. This is an rupa. These worship lord as the allervading and jagat kara. Now the mind gets purified with all these flow stages. Seeker is now sadaya and ready for the final stage yoga which is the highest form of bias self inquiry of these bhaktas. Meditate on a braha.

[00:23:50]Next slide. Now coming to the verse.

[00:23:53]Sham here refers to the devotey in the fourth level of bacti whom the lord assures to rescue from the fear of mortality. These devotees dedicate all their actions to each to the eight aspects of the lord in cosmic form. service to the lord as a divine expression. Once the action is complete, it becomes a part of the universe and this devotey accepts whatever consequences ordained by the universal law of karma. This is inner receptability, dedication or panahhavana.

[00:24:32]These levels are only illustrative so that a sadaka may move towards the ultimate goal of selfnowledge.

[00:24:40]Next slide sir. In bi yoga surrender to the highest principle is the initial stage. But in nana yoga surrender of ja bhava is the final stage as inhamraha invoking god upon oneself. God is seen as myself. So I'm eat it focusing on the eye our own existence. Aasana divine awareness. This is illustrated with marjalaya and maratanyaya.

[00:25:11]Marjalaya cat protects its kittens by holding holding them tight to its body.

[00:25:18]Protection is the mother's responsibility. As Krishna says he takes care of possessions and security of the devotey in the fourth level of devotion. Then the marataya the baby monkeys hold on to their mother tight. It is the responsibility of the saddaka inara to hold on to the path of next slide sir. Now and are not different.

[00:25:59]Mahatma this is parabaki transcendental transcendental vision of vishar rupa dashana 24/7 mahashi saysani who has attained wisdom sees no duality of devotey and dity the duality is only rupa the ultimate substance ishan this is what is said here attains with knowledge and understanding when the superficial names and forms are negated one attains supreme nondual Brahma. Thus in conclusion Krishna says fix your emotional mind on me and intellectually intellectually be convinced that I am both the cause and effect of the universe. Thus you are never away from me. Next we have many illustrations from the piranhas of great devotees like Shibhakta Marandanda Gopasal Krishna Rajakura's compositions on Mukundamala and the ancient poet scholar of Guru Arishankaria has composed many verses fostering devotion in the minds of people both sauna and nuna on this auspicious occasion of Shankar Raayanti.

[00:27:22]Let's prostrate to the Jagat Guru and remember his contribution to Vika Dharma in particular and humanity in general.

[00:27:31]His life is as glorious explained as at 8. He had the knowledge of four vedas. At 12 he was proficient in all the shastras. At 16 he wrote pasham and at 32 he attained eternity.

[00:27:57]Devotion is not different from knowledge. When knowledge is secure and becomes conviction, it transforms to wisdom. When wisdom is integrated in life and applied in action, it becomes bacti. It's our fortune to have the opportunity to study the sacred text and poetic compositions of our great acharasa.

[00:28:28]Now a few questions on these verses.

[00:28:43]What is bhi yoga? Is it devotion to action upasana dana yoga integral part of all sadas or none of them?

[00:28:54]Madam, this chapter uh clears this doubt uh that uh bacti yoga is a composition of karma opasana.

[00:29:08]So it's um all so integral part of all sadas.

[00:29:13]>> Yes. Yes sir.

[00:29:22]Two broad classifications of bti as saguna and nuna ishwarasana is contextually classified at five levels.

[00:29:31]Can you please name them?

[00:29:36]>> So niruna would be aruphara bhakti and saguna would be the two levels of karm yoga and two levels of yoga.

[00:29:46]>> Yes. I think Swami G says all five are biog because there is ishwara sam in all five of them.

[00:29:58]Sakama yoga yoga also one favorite and finally which category of baktas are referred to as the sham in this verse? Those for whom God is only a means for material goals. Those who have desire to walk in the spiritual path. Those whom God is both the means and the end. Unswavering devotion to God. Anya baktas.

[00:30:34]Both three and four. Which are them?

[00:30:38]>> Those uh unswing devotion to Godas clearly but also those who for whom God is both means and end.

[00:30:48]>> From your presentation.

[00:30:50]Although the pronoun would just mean they but in this context it is the vishwarish basam refers to those for whom God is both the means and the end and they have unserving devotion to God. They are anabaktas.

[00:31:12]Finally, what is aamraha?

[00:31:16]Is it invoking God in adamanas like shivalinga, turmeric powder, worshipping of plants and animals like tuli or the cow? Is it invoking God on oneself or is God seen as different from oneself?

[00:31:34]>> Invoking God oneself.

[00:31:37]>> True is invoking God on oneself. God is seen as not different from me. This is har. Thank you sir.

[00:31:54]>> Thank you madam. When we say oneself it is the higher nature of us.

[00:31:58]>> Yes.

[00:31:59]>> Yes ma'am. Thank you.

[00:32:02]>> Existence.

[00:32:03]>> Yes ma'am. That was a very nice presentation. Thank you.

[00:32:08]I invite Dr. Vikram to present his words.

[00:32:14]or David comes in.

[00:32:28]Lord Krishna as we saw presents five distinct levels of bi to accommodate seeker at next slide please.

[00:32:39]Next slide please.

[00:32:44]Next slide.

[00:32:52]And the first level ori vishwarupi or thewari.

[00:33:05]However, focusing minds on the formless attributeless lord is extremely difficult for most seekers in the initial stage. Because of this difficulty, Sri Krishna advised to initially concentrate on the fourth rung of the ladder that is vishwara ishwara.

[00:33:24]Next slide please.

[00:33:31]Next slide please.

[00:33:34]So verse 8 goes in this verse Sri Krishna begins by saying the previous one previous one my here the word mya refers to the Lord In form of vishwarupa ishwhara the lord manifesting as entire universe.

[00:34:08]Adustamana he instruct to fix our emotional mind in him. We constantly seek emotional security, love and care from the world and the people around us. But the emotional support we get from this world is finite, everchanging and unpredictable. People and circumstances change. Relying solely on world naturally leaves us feeling insecure. Instead, Sri Krishna tells us to depend on the Lord who is an uninterrupted supply for all our emotional need. Next slide, please.

[00:34:46]As rational thinking being our intellect will naturally question on how can we look at upon the entire universe as ishwara devotion that is not backed by firm understanding is shaky. Therefore Sri Krishna adds a crucial instruction here myimi.

[00:35:07]Let your intellect be absolutely convinced about the vishwarup nature of the lord and how to get this conviction through the dedicated scriptural study.

[00:35:16]If seeker is not convinced continue to study. If if you are still not convinced keep studying until you are resolutely convinced. The core teaching here is jagat Ishwar akam.

[00:35:33]Next slide please.

[00:35:35]The Bhagwan as a karnam and the cause of the universe and the entire universe as karam. The next uh the effect when you interact with the world you are inter uh directly interacting with the ishwara alone. The creation uh the entire creation is simply an extension of the lord. Next slide please.

[00:36:00]So when the emotional dependence in this in intellectual convention Krishna says nari maya such bakta will remain alone in me and the supreme glory of visharup rupa bhakti is that there is absolutely no question of separation just as the wave never away from the ocean and Krishna says there should be no doubt on this. So in summary the vishwarupasna is highly demanding practice and the final step towards niruna Ishwhara bakti. It requires a prepared mind and intellect that see entire creation as ishwara which is achieved by intense scriptural study by recognizing that our own our all actions are as service to the lord as vishwarupa.

[00:36:54]The lord resides within you. Lord is with you all the time. Thank you. Hurry home.

[00:37:04]>> We'll move to the quiz based on this loca.

[00:37:08]>> Over to you Dr. >> So the first question is what is the fourth level of bacti being presented by Sri Krishna here?

[00:37:21]>> Fourth level is the visor opa.

[00:37:25]Yeah, that's right. So, the answer is C.

[00:37:36]Next question. What does the phrase adusta mana instruct a devotey to do?

[00:37:45]The options are reside within the Lord, fix the emotional mind in the Lord, serve the Lord through all action and study until resolutely convinced.

[00:37:58]>> So it means to lean on and take the support of the Lord. So can can we take it as fix their emotional mind in the Lord?

[00:38:08]Yeah, I think that's the essence of this verse where uh Sri Krishna is advising to depend on the lord rather than the worldly things for all the support uh emotional support u which is infinite from the lord. Next slide.

[00:38:28]So answer is B.

[00:38:35]The next question, why does Sri Krishna advise seeking emotional support from Lord rather than the world? Because the world is the only an illusion because the emotional support from the world is finite. Whereas depending on the Lord provides infinite support because all actions are a service to the Lord.

[00:39:00]B and C both are correct I think because the world is not able to support it's a cardboard chair like Swami G says whereas Lord provides infinite support correct so this is kind of continuation of u the last question and just to reiterate that uh it is always better to depend on a infinite support rather than finite support. However um reassuring it might be just to reinforce that. So answers are B and C.

[00:39:39]Next the fourth question. For a vishwarupa what is the relationship between Bhagwan and the creation as described in this verse?

[00:39:59]The options are Bhagwan is the effect karam and the universe is the cause caram. Both Bhagwan and the universe are the cause karnum. Bhagwan and is the cause karnum and the whole universe is the effect karam. Bhagwan and the universe have mutually independent karam.

[00:40:21]See Bhagwan is the causeam and the whole universe is the effect karum.

[00:40:28]Yeah, that's correct. So answer is C.

[00:40:39]Next one.

[00:40:43]What is the significance of Vishwarupa in a devotees spiritual journey? Options are a helps progress towards nirunabi.

[00:40:54]It is easiest form of all bi. It is the first level of bi out of five and it pro proves that the emotional support is not necessary.

[00:41:07]>> It uh is a stepping stone towards arupa ishwhara baki.

[00:41:15]>> Correct. That's right. So a is the answer here.

[00:41:20]Yeah.

[00:41:22]Uh I think one of the stumbling blocks Arjuna faced in the 11th chapter was he was unable to see at Lord's fierce mouth.

[00:41:33]Uh that element is uh that is the cause for the sorrow which is difficult to explain even in level four and it with level five uh that is taken care of.

[00:41:47]Right.

[00:41:55]Thank you Dr. Vikram.

[00:41:58]I invite for the next verse next local. Over to you Dr. NRA.

[00:42:07]>> Namaste. Hario Namaha. So we saw Can we go to the next slide please? Yes. So already mentioned that there was Arjuna's question which began in the starting of this chapter as to who is superior Vishwarupa Ishwaraa or Arupa Ishwaraa and hence Krishna has started further subdividing the three levels of sadena as is shown in this slide. Next slide. So the 12th chapter consists of 20 verses and the message from them is shown as in this slide. So I'll be talking on the ninth verse that describes the 11th three sad. Next slide please.

[00:43:03]That means if you're not able to fix the mind firmly on me then seek to attain me by means of abasa yoga or arjuna. Next slide please.

[00:43:16]So while dealing with the five steps of bi yoga, Lord Krishna starts with the highest step in the beginning and gradually he's coming down to the lowest steps. So if a person is not ready for the fifth, let him down come down to fourth. If that is also not possible, third, second and first. So fifth and final step which is approximate step to liberation was presented as kinana yoga sadhana consisting of vea vanta shraana manidity and this was described in verses 3 4 5 by the previous speakers and the fourth level of bacti yoga in 678 and this ninth verse instead of vishwarupa ishwara we have reduced the lord to aarupa that is we are going to choose a personal god and we have got in Our culture the biggest choice we have choice of any blessed dvat whether it's a human form animal form like kamadinu tree form like ashwata tullesi or a mixture narasima lord or hay greva 36 puranas 18 puranams and 18 upuranams they will give the description of aarupa ishwara. So choose anishta and then practice Ishta upasana or aarupa upasana which Krishna called as abbyasa yoga and the meditation is called as abbyasa yoga. The next slide Krishna says on the other hand if you're not able to meditate upon vishwarupa ishwhara as a person has got strong raisha so what should you do may you take to ahasa yoga which means upasana and if you cannot love a personal god so you can take mantra yantra tantra shri chakra surya dvata which are symbols So these are called as pratika upasana. So either it is a pratima upasana or pratika upasana.

[00:45:17]Pratima means god as a person with limbs like you and mine. That is called as anthropomorphism means we visualize God as a human being like you and me. So can a person attain liberation through ishta upasana. So what will be the answer? The answer is both yes and no. No because you can't directly attain liberation by just praying onto the akar rupa ishwara. But at the same time when you start on akarupa isa upasana you'll gradually come to vishwarupa upasana the vishwarupa upasana which will naturally uplift you to nita upasana which is vanta vijara and then liberation.

[00:46:04]Next slide please.

[00:46:07]Upasana is defined as manas karma which means the physical body has to be passive. Many people think that puja as upasana is enough and that is enough to get moka or liberation. It is not so. So what it means is you should be sitting in a place not use any of your gyanria karnelia. I have to withdraw all my sense organs and it is a pure mental activity which means a person should not be extroverted. Upasana is possible only when a person is ready to withdraw the mind away from the external world. Make it muk that is turn inwards and within my heart I should be able to visualize my ishta and therefore if a person is extrovert or is rajoguna pradana that person will find it difficult even to sit in few place for few minutes. So then he has to come to the second step that is from upasana they come down to karma a life of activity a life of dynamism which is described in the subsequent verse so coming to the next slide in summary this chapter 12 is answering Arjuna's question Lord Krishna is presenting the important teaching of bacti poka which are the entire range of sadas everyone has to necessarily go through that has been presented in five levels so by Going through all these five levels a person gets liberation or mocha. And this ninth verse talks about the third level of upasana yoga level one that is Um you for the presentation colorful slides over to the quiz over to you.

[00:48:01]>> So the technical word for ghana yoga used in this verse is what?

[00:48:07]>> Aarasana.

[00:48:09]>> Yes.

[00:48:12]So basically it talks about how the upasana or the yoga and the meditation and what should be your level of connection to the god.

[00:48:24]Next slide please.

[00:48:27]What is anthropomorphism?

[00:48:32]as described in your slides. Um meditating upon um dity with form with limbs.

[00:48:46]>> Yes.

[00:48:49]>> Yes.

[00:48:51]So basically here we are talking about ishwara. So that means I am going to think that the ishwara or the god is also a human being just like me. So it is a pratima which is called as anthrop of mod that is I reflect the god also to be just like me. There is another form which is pratika. So you can see in this slide that represents some symbol like linga shali etc. Next question please.

[00:49:23]Can a person attain liberation throughtata?

[00:49:29]>> You presented by saying yes and no.

[00:49:33]Yes is uh it becomes a means for level four and through level four, level five and no because it cannot directly give a liberation.

[00:49:45]>> Yes, very true. So many of us think that um we keep on doing the pujas it is enough for us to reach loca on moka. So that is not so we need to go up the ladder.

[00:49:59]Thank you.

[00:50:01]>> Thank you for the nice presentation.

[00:50:03]I invite Ulas for the next to you.

[00:50:12]The verse goes like this.

[00:50:25]My devotey is a non-hater of all beings is friendly, compassionate, free from my notion and I notion same in comfort as well as discomfort and forbearance. What is Sri Krishna trying to do here? He's trying to tell us the lakshana of a nyani purush. The one who is the dearest to him. who is a nyani who has done all five stages of bacti yoga sakama and nishkama karma yoga devata and vishwarukadan in the upasana yoga and niruna ishwar inquiry through nyani yoga these are the same lakshana we saw in chapter 2 underraa topic what do we mean by lakshana there is one way how we conduct in this world the world being the same nyani conducts himself in a very different way so that is why we are trying to learn how Nyani conducts him in this world. Why do we want to do that? Because it becomes an aspiration for us. Once we know, oh this is how he does it. Then there same traits of his become like a sadhana for us. We can practice those exact things which he which comes so naturally to him. We can see how we start to make them natural for us also. And then sometimes we get a notion oh I'm already good at this or I'm already realized or not. Then these can act as a testing mechanism for self assessment whether where do I stand. So in nutshell what are these lakshas da he does not have any dwabhan with anybody. It is not that for some people he has love for others he has hate. Maitra is friend of all his compassion for everybody he doesn't have no my it's not the body identification is also not that much therea unshakable by circumstances unlike most of us and shami he forgives easily. The first luxion of Nyani is that he does not have hate towards anybody. Swami G says that sometimes people say Swami G everybody I love only but there are only these two three people I cannot not hate. Swami G says no we have to sit and we have to make a list of people we hate. The longer the list the farther we are from moka for Anyani that list has zero names on it. Many times we try to justify that hate that he's like that only his behavior is like that only his actions are like that only but forani justified or not there is no hatred because he knows one thing that just that hatred will not bring any change in anybody it is very useless thing lovable or hatable he knows that everybody deserves love now I know we have so many doubts in our minds but for Ayani everybody deserves love so that is a benchmark we also need to look towards the second lakshina of Ayani is that he's friendly what is the definition of a friend he's the one who knows what are my blind spots the things which I am not able to see like a lamp it lights everywhere else but there is little darkness underneath it so a friend is the one who will tell us about those darknesses He's pulling me out of the wrong paths and putting me on the right path. These are the things we need to do for other people also. Rather than just finding out faults of them, we just take them on side and tell them what we feel what is the right and versus wrong in a very friendly way. And then the friend is the one who I can confide my secrets in and I will not have the fear that it will be out tomorrow in the newspapers.

[00:54:14]He would broadcast my virtues in front of everyone and hide my faults. And as we all know, a friend in need is a friend indeed. Friends are the ones who will help. Many times we have seen that when in time of need, even our closest relatives will turn away. But a friend is the one who will always help. This is again a luxury of Ayani. Then the next one is compassionate.

[00:54:40]We can be friends with the people we know, very close ones, but he has a very sensitive and empathetic mind. Anybody's pain, he feels as if it his own pain.

[00:54:49]Like when we see in the movie, the hero goes through joy or sorrow and we kind of make that temporary connection with that person. That temporary tadmia is the one that Nyani very easily gets.

[00:55:02]He's helping others because he gets that empathy. Oh, that person's pain is my pain. So he's as if tending to his own pain is how he helps others. Whether it is with money or with time or Swami G says even with a small smile or we can pray survey bhuntukina and say that all the punam of this prayer goes to everybody anything we just need to have that attitude of being compassionate.

[00:55:30]The next one is forgiving shami which was talked about. It is not that we tolerate everything. Most of the things we should tolerate. But even if we have to go to the danda aspect of samadama, that also should be coming from the place in the heart of love in the heart.

[00:55:54]Like a mother, she also scolds her child children. But that is out of love. She overlooks most of their faults. But even if she has to scold them, it is not out of hate or anger. That is out of love only. That is how Agyani forgives everybody in the world. He knows many times to our children we would like to hit them or to our neighbors we would want to quarrel and all but Swami G says that violence is effective and quick in short term. very quickly it will give effective result because it is like a very powerful drug but like every powerful drug there are side effects. It is not longlasting. It will create so many adverse effects. Our violence will make the recipient also very much violent. He is not really understood it from the point of understanding. He's just followed what we have told him because of the fear of violence. And tomorrow when he will become bigger or when he has power he will do the same thing to others. That way we are creating a bad society. So it is yes in shastra shastra is also important but that is only as a last resort but on all other times this is very hard. We need to keep checking ourselves against it.

[00:57:14]We need to be very forgiving. The next one is equanimus.

[00:57:19]It is like a mental shock absorber. Many times small circumstance change here and there and we all get toppled over. Aani however does not do that.

[00:57:32]He knows that all these things come and go and even though Nyani has this shock absorber it doesn't mean that the jolts will not come. It's not that the potholes will not come but then the jolt becomes a little reduced. That's what the shock absorber does to him. And there are both the methods of doing it.

[00:57:55]Vedantic method and religious method. In the vdantic method, I would know that atma is the only thing which is satyam.

[00:58:01]All these suka duka which are coming, they're just fleeting things. They're just like dreams on happening on the screen of atma. But that is a little difficult for sometimes for people to follow. So there is a religious method also in which we always believe that okay if Krishna is giving this hard condition to me maybe it is for my betterment only maybe what it is for my betterment only because he knows it better if he is giving it to me it is shaping me in a better way if he's giving me happiness or if he's giving me sorrow he knows better and so I surrender myself and that's how I become equinimous and one of the last things is mentioned in this verse is he is unattached.

[00:58:47]Means my attachment to the worldly things. My car, my house, my son. This is all mamakara and ahankara is my body, my mind. When I have that minus and iness, then that itself creates because these all things are very temporary. These are subject to change and many things happen to them.

[00:59:10]And when I identify with them then all those problems happen as if they're happening to me the atma. But again in the vdantic method I would know that atma is a sana nothing can happen to me.

[00:59:23]So all these things which I'm saying are mine or this body mind is mine is untrue. And in the religious method also I say that okay lord this house you have given me this son is also a gift of yours to me. This body is also a gift of yours to me. Now if everything is gift then obviously I don't claim any claim of mine on that. It can be taken any day or this body itself is made up of five senses, five elements.

[00:59:53]There's a very beautiful prayer by Bhartari I believe in which at the time of death he's saying oh all the five elements thank you so much because you have given some part of yours to make this body of mine. So now let them all merge into you and then I merge into the parabrahma.

[01:00:15]So that is a luxury of that he's unattached with anything with anything any person that is what we also need to follow. So let's remember these things that let us use all these yard sticks to rate ourselves. Again rate myself not others not my wife not my father not my son. These are the yard sticks on which I need to rate myself. How loving am I?

[01:00:41]Am I hating anybody? How friendly I am?

[01:00:44]Am I really being a friend or just mocking others? Am I really having that compassion in my heart? Do I feel that sensitiveness for others's pain? Am I forgiving or I resort to giving people danda very quickly? Am I being equinimous or these circumstances are toppling me over left, right and center?

[01:01:06]Am I being attached so much attached to my body, mind, all the things that I possess? And then we continue to improve ourselves. Sure, we are at a baseline.

[01:01:16]We have improved a lot with our studies, but still there's a long way to go. So, we slowly slowly make those incremental changes and we keep updating ourselves.

[01:01:25]Thank you so much, Haru.

[01:01:27]>> Thank you for that nice presentation.

[01:01:36]>> Thank you Dr. Sund and to all the speakers of the day. It was a great um nidity on uh sorry great overview of the 12th chapter.

[01:01:51]Um thank you to all our viewers. We will meet again on Monday the 11th of May.

[01:01:57]Dr. Hri will continue with verses from Baja Govindam as part of the Nidiasam series. So do tune in. Let's chant the Shanti mantra.

[01:02:23]Om shantom hiom.