विवेचन सारांश
Invoke the Innate Soul whose Quality is To Serve Others - Through Sattvik Charity & Tapa
The session began with the auspicious Deepa Prajwalan and Prayers were offered to Paramātmā and Obeisance paid to Param Pujya Swami ji.
Our journey in this path of Gītā Jnana is the grace bestowed on us by Paramātmā. It is also on account of blessings of our ancestors and also blessings of Mahatmas that we have embarked on this journey. It may also be on account of our good deeds of this lifetime as well as the accrued good deeds of our earlier lives. Whatever may be the cause, surely, we are the blessed ones. Let us take this holy deed forward.
In the beginning of this chapter Arjuna asked Śrī Krishna- What about those who do not adhere to Scriptures but still worship with immense faith? To this Bhagavān explained vividly, Shraddha and its nuances.
As per the Sāṃkhya Philosophy, this universe and consequently all the sentient beings in this Universe are a creation of Puruṣa and Prakṛti. We all owe our existence to the fusion of Puruṣa and Prakṛti that is consciousness and matter. This has been discussed elaborately in the second chapter that is Sāṃkhya Yoga. Consciousness has no attributes, and it is unmanifested whereas Prakṛti is the manifested universe which is characterised by the three Gunas- modes of material nature.The three Gunas are Sattva, Rajas and Tamas. It has been elaborated in Chapter 14 that Shraddha or faith is an inseparable human nature. Depending upon the nature of one’s mind, his faith or Shraddha adapts a corresponding Guna; sāttvic, rājasic, or tamasic. We define a colour with the suffix of an object, like red flower or blue water, green plants. It is difficult to imagine a colour without thinking of an object, similarly we define Shraddha with the attribute to a work like Shraddha in Worship, Shraddha in studies, Shraddha in business etc. Defining Shraddha without an action is meaningless. Again, we have to define Shraddha in relation to work and in relation to a person also. If we only say Shraddha in Puja. Then it has incomplete meaning. We have to specify whose Sraddha in Puja. Hence Shraddha should be personified and objectified.
If one has immense liking for his cell phone (mobile Shraddha), then he would try to maintain it very carefully without a scratch on it and he will take pride in it. If somebody has great liking to cleaning, he or she will maintain the house sparklingly clean. Our Shraddha in a particular activity determines our efficiency in that particular activity. A young boy, if he is interested and takes a liking to learn business acumen can perhaps master the art of business effortlessly in a short period of time. Same is the case with young scientists. Any profession for that matter needs Shraddha or unselfish attachment, if one wants to excel. Live examples of this are our Rupal Didi, Kavita Didi or Jyoti Didi who at a very young age have mastered the scriptural knowledge and their deliveries are par excellence. Bhagavan says one flows in the direction according to his Shraddha.
Bhagavān said there are three of types of Yajnya (sacrifice), three types of Dana (charity) and three types of Tapa (austerity). And these three activities have to be practiced till the end. Having taken birth in a human form, one has to carry out these three noble duties of sacrifice, charity and worship with austerity. Along with the other austerities, one has to have a stable, steady, unwavering mind full of devotion, if one aspires to achieve eternal bliss. And this has to be practiced till the last breath. Whatever may be the circumstances or level of devotion and dedication, these three practices are not to be compromised.
मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||
Steadfast, calm and pure mind are the essential requirements for any spiritual practices.
In the 18th verse Bhagavān said:
सत्कार-मान-पूजार्थं तपो दम्भेन चैव यत् ।
क्रियते तद् इह प्रोक्तं राजसं चलम् अध्रुवम् ॥ १८ ॥
Austerity that is performed with pride for the sake of recognition, honour and adoration is said to be governed by the quality of passion. It is temporary and its benefits are uncertain.
If austerity is performed for the sake of gaining honour, respect, or for any other benefits then they do not deserve any merits. A Sattvik person is one who worships with utmost devotion without expecting any results. He is a Karma Saṃnyāsi. He performs his duties but does not expect results. He performs austerity, charity and also yagyas but does not crave for anything in return.
Rajasik person is one who does perform all of the above but expects results in return. He prays to Paramātmā with a wish in his mind. Tamasik is one who remains in a mode of ignorance. He is too lazy to perform all these necessary duties. But Bhagavān further said one need not see these qualities as standalone qualities. They are neither good nor bad. And mostly everyone has all the qualities but in varying proportions. Hence instead of attributing these qualities as good or bad rather they should be considered as a grade. In a scale of one to ten one person may be more Sattvik, other person may be more Rajasik and third person may be more Tamasik. And they all will have different proportions of the remaining two qualities.
It is better to worship with a desire (that is rajasic), than not to worship at all (that is tamasic). Again, some people worship or do charity or sacrifices to exhibit their wealth. Some even announce loudly to the world about their devotional practices. It is said this sort of exhibition is not desirable but still it is better than total nonperformance. They get some merits that at least they have taken efforts to perform whatever may be the reason behind it. Doing something is always better than doing nothing at all.
Bhagavān says a Sattvik person gets most rewarded, but non the less a Rajasik person also gets rewarded may be little less. But no efforts goes unrewarded whatever may be the motive behind it. Hence do the work of Yajna, Dana and Tapa relentlessly.
In the verse 19 Bhagavān says:
मूढ-ग्राहेणात्मनो यत् पीडया क्रियते तपः ।
परस्योत्सादनार्थं वा तत् तामसम् उदाहृतम् ॥ १९ ॥
Austerity that is performed out of foolish obstinacy and that gives pain to oneself or that is intended to cause another’s ruin is known to be governed by the quality of darkness.
Austerity which is performed without proper advice in an unnecessary rigorous manner with little understanding and which involves torturing the self or harming others, is described to be an act of ignorance. Such torturing of bodies without proper guidance from the Mahatmas or Spiritual Guru may be deemed as Tamasik.
King Drupada once made a very austere fire sacrifice with a wish in his mind that he be blessed with a son who would slay Guru Dronacharya. Agni Dev fulfilled his wish and granted him the boon. But then such a sacrifice is not Sattvik and just because it was performed with all sincerity and devotion, his wish was granted.
One should not torture his body unnecessarily. Any fasting or austerity should be observed after due guidance obtained from Mahatmas who have adequate knowledge in this area, the Karma Kanda.
Torturing oneself is not a desired course of action rather it is considered as Tamasik. In this context an experience was shared of a lady who by practicing stiff torturing practices had caused more harm to herself than gaining any benefit. The body loses its shine. This is no brainer that one can worship Paramātmā only when one is in good state of mind and body.
17.20
dātavyamiti yaddānaṃ(n), dīyate'nupakāriṇe,
deśe kāle ca pātre ca, taddānaṃ(m) sāttvikaṃ(m) smṛtam. 17.20
Here in this verse Bhagavān explains various aspects of charity.
It is one’s duty to give to others or to do charity. Those people who do the act of charity should not misconstrue it as something great work done by them. All those have to remember that Ishwara has blessed them with something extra, which they are able to give away as Dana or Charity. Those who possess anything in excess, may it be wealth, intelligence, time or vigour or knowledge, they should share it for the simple reason that Bhagavān has blessed them with these extras, and they are just the custodians to these extras. Hence, they should give it away.
Secondly, while giving they should not think they are doing a great service to the person whom they are giving, it is only under the direction of Paramātmā they are doing this noble act of giving. They are simple agents of Bhagavān whom HE has appointed for redistribution of these properties. They should also not discriminate while distributing this wealth. That means they should not distribute with an ulterior motive that those people should only get the Dana (charity) who in return can give them some benefits. Like in some religious ceremonies, some people are assigned the duty of Prasad distribution. They give Prasad to all those who ever comes for it. They do not discriminate there whom to give and whom not to give. Neither they expect a return thanks from them. Similar should be our attitude when we are doing some charity. We should not do any act with expectations of favors from them.
Giving away in charity is our Dharma - our duty. As per Vaishnav Niti, 10 % of the income, one should donate in charity. As per Sukra Niti, 20% of the income, should be given away for charity.
There is a beautiful story here which conveys the meaning appropriately.
In good olden days, once a kingdom was witnessing a massive famine. Some of the learned people suggested to the king that he should perform a MahaYajnya and worship Rain deity to overcome the famine situation. If the deity blesses then famine can be mitigated. The king accepted the suggestion. A Yajnya of a massive scale was performed. The king generously contributed and performed the Yajnya with austerity. King also called for the public to contribute generously for the Yajnya. The king was very much liked by his subjects. Therefore, people came forward and contributed on large scale in terms of money, time, labour and other arrangements. The Yajnya was performed beautifully and immediately after that, it rained heavily. Everybody was happy with the astounding blessings of Devas. Then people slowly started dispersing.
One group started travelling back together. There was one Saint in the group. After a while, the Sadhu noticed that a cloud was walking along with them and providing them shade. Whichever way the group was going, the cloud remained just above them in the sky like a big umbrella. Everybody said that as the Saint, a holy soul was present in their group, they are getting the shade as a blessing from the Paramātmā. The sage refuted and said no I did not do any great thing and it is not certainly for me that all of us are getting the shade. Then the Mahatma to make the people believe walked away from the group. The cloud in the sky walked above the group and the Mahatma was walking on the hot sun thereby establishing that it was not he, for whom they all are getting the blessings. Then again people started looking for some other person who had done great work for the Yajnya. There was a very rich business man in the group. Every body thought that, he would have made a huge donation and he was the blessed one and he being in the group, all were getting the blessings of walking under the cloud. The business man admitted that he had donated a big box filled with gold coins. Everybody thought, he was the blessed person in the group. Then when he walked away from the group, the cloud did not follow him rather it was again travelling in the same direction where the group was going only to prove that the noble person still was in the group. And he was not the graced person, and the cloud continued its journey over the group and not over the rich man.
So, one after other everyone broke away from the group. Lastly a lone old lady was found over whose head the cloud was travelling. Everybody was surprised and enquired with the old lady what did she donate to the Yajna. The old lady started running away in fear and to everybody’s surprise the cloud started moving in the same direction wherever the lady was going. Then the Sage asked the lady what did she contribute to the Yajnya? She politely said, I had nothing in my house, and I was heartbroken that I would not be able to donate anything. I had only an old, outdated coin which I donated. On further enquiry, she said, the Prasad packets she received from the Yajnya, she fed many hungry street dogs with that after keeping one packet for herself.
The learning from this is the lady had only one coin and that also she donated. The food packets also she gave away. The rich man although donated many gold coins but that would be only fraction of his total earnings, whereas the old lady had nothing and still gave away whatever little she had. Hence, she earned more Punya than any body else. We should all make a habit of donating at least 10% of our profit. Donation need not only be in the form of money. It can be in any form like time, knowledge etc.
The 8000 Geeta Sevis on this platform are donating their time and expertise. It is definitely praiseworthy. These days Yajnya of such scale is very rare to witness. However, a big event known as Gītā Bhakti Mahotsav is being arranged at Alandi in the month of February. This is to celebrate 75th birthday of our Param Pujya Swami ji. It is an open invitation anyone interested to be a part of such a Yajnya, is welcome to attend it.
yattu pratyupakārārthaṃ(m), phalamuddiśya vā punaḥ,
dīyate ca parikliṣṭaṃ(n), taddānaṃ(m) rājasaṃ(m) smṛtam. 17.21
Charity should not be done keeping pratyupakārārthaṁ - with the hope of a return in mind. If one thinks, what would I be getting by donating here if it's nothing, then better not to donate. Sometimes we donate to the temple priest thinking, he will give us priority in Darshan, which is again a Rajasik practice.
During Carona period many people distributed food packets. They took selfies and posted in the face book. They wanted immediate recognition. They did not wait for the results of their good deed to go to their Karmik account balance. This is their way of immediately encashing the fruits of their noble work. Some others do not like any such publicity. It is above all one's own thinking process. Some like publicity. Some do not. We need not criticise these people. Their action is good but their Prakriti is more of Raja Guna. Overnight they can not change their Guna. It would take some time for any one to effect a change. Slowly by doing good works like this, a stage will come when his Prakriti becomes more Satwik. Then he may no longer relish publicity. Hence there is no reason to criticise him. Every body can not be a perfectionist to start with.
adeśakāle yaddānam, apātrebhyaśca dīyate,
asatkṛtamavajñātaṃ(n), tattāmasamudāhṛtam. 17.22
Gautama Buddha went to beg for alms every day. At that time, his cousin Anand was always with him. While begging for alms, he always went to an old woman to beg for alms. She used to give them nothing but insults. But the Buddha smiled and begged her for alms every day. After two or three days, Anand was surprised. Even though she curses, Buddha goes to her. He was not allowed to go to her for alms. Ananda asked the Buddha the reason for going to the old woman. He said that it is her nature that she does not stop scolding. We are also maintaining our tolerance. After the seventh day, on the eighth day, the old woman saw that even after cursing, they came. She picked up the ashes from the hearth and threw them into the bag. The food in the bag was spoiled by the ash.
Anand said, “What did this old woman do? Your bag got damaged. Now we cannot go for alms anywhere else. I was telling you not to go to her."
Buddha said, “Oh, have you noticed? She has changed. For some reason, after so long her hand was raised to offer something other than insults. This is the fruit of our penance.” While doing this, on the tenth day the old woman gave them a roti instead of insults. Donation came from her even though she hated it.
You should get used to good things. It is not appropriate to criticize anyone.
Mahatma Gandhi ji's daily evening prayer program was held in Birla Bhavan. A poor laborer used to come to pray every day. Once the eyes of this laborer sitting in the first row started to flow after hearing the prayer. Gandhi ji saw it and admired his faith. He pointed this out to one in Birla Bhavan. The one to whom he told this said, "Oh, what a devotee, he goes out and smokes." Gandhiji said on that, "What happened because he was smoking. He was listening to Bhajan with reverence." We often look at someone's flaws and ignore his good qualities. This is not correct. No matter who has some demerits, his merits should not be neglected. Always respect the merits.
Among sattva, rajas and tamas we consider tamas guna as tyajya. All three points are required. Tamas guna should also be taken shelter of when necessary. Sleep is caused by tamas guna. It is necessary to take sleep every day. If you don't sleep, you won't function. Rajas is superior to Tamas and Sattvic qualities are superior to Rajas. These are the steps of marks.
Truth, mercy, penance and charity are said to be the four pillars of Dharma.
The men of wisdom have defined charity beautifully:
परमारथ के कारज में, मोहे न आवे लाज।।
दान दिए धन न घटे, कह गए दास कबीर।।
While giving charity, they say to give it to the most deserving. But if there is a hungry or sick person, he should be given food. While donating food, don't look at deserving or unworthy even be it criminals in the prison.
oṃ tatsaditi nirdeśo, brahmaṇastrividhaḥ(s) smṛtaḥ,
brāhmaṇāstena vedāśca, yajñāśca vihitāḥ(ph) purā. 17.23
The words “Om Tat Sat” have been declared as symbolic representations of the Supreme Absolute Truth. OM represents beginning of creation. OM is the unmanifested Universe. Om is the truth. Hence OM TAT SAT. which is nothing but the unmanifested truth. From Om came the priests, scriptures, and sacrifice. From the beginning of the manifested Universe, some of the questions have kept bothering human minds to which no definite answers have been found yet. They are:
- -Who am i
- -What is this universe
- -Who created this universe
- -Why this universe was created
These are some of the questions which have kept troubling human mind. Different schools of Sanatana Dharma have tried answering these questions in their own way.
Vedanti's have explained this through the concept that everything is Brahman and the Manifested Universe appear in the Unmanifested Universe as only an appearance or Maya.
The theory like Ekoham Dvityo Nasti was proposed. From a philosophical point of view, it turns out that this world is One. A goldsmith makes jewels out of gold, gold is the same in all those jewels. But the question remains who is the jeweler of the universe? Then came the Sāṃkhya thought. He proposed the principles of Prakṛti and Puruṣa. Out of all these ideological debates, one idea that all sects of India unanimously accepted is the principle of Om. Shaivas, Vaishnavas, Shaktas, body worshipers, disembodied worshipers all accepted Om. Om is named as Pranava, Brahma, Saguna, Sakar, Nirguna, Formless and Omkar.
Also, there are believers of Devotion path who believe in Ishwara and HIS creation of sentient bodies. Atma and Paramātmā.
Just like the ringing of the temple bells echoes for long and heard by us as per our hearing ability of 20-80 decibels. While the elephant can hear for long time as it has ability to hear voices less than 20 decibels.
Old Testament of Bible states -" In the beginning of the world, there was only WORD. Then word converted into WORLD and Lord got hidden into it."
Om is never chanted as a Mantra. That said OM can be prefixed or suffixed to other Mantras as Hari Om, Om namah Sivaya etc. Single syllable Om is not chanted. It is not only an alphabet. It is much bigger than an alphabet. Understanding Om is as good as understanding Brahman. It signifies infinity. It is unlimited and beyond our comprehension. Human mind has only a limited capacity. So far, we are trying to understand matter only and have also made some breakthrough. Understanding Consciousness is beyond human mind. It has no Adi and no Anta—No beginning, no end. It is Ananta.
Like a calculator has limited capability. It can calculate maximum up to 10 digits. Computers and super computers can probably count up to millions and trillions. Beyond that, the mathematics known to human mind will not suffice. For example, if one has to count no of trees in this earth and no of leaves on these trees, we will fail to stretch our imagination. Similarly, our Śāstras talk of Koti Koti Brahmanda means universes and multi universes. It is nice to talk about these concepts but in reality, it is beyond our scope. Human mind’s all intellectual capabilities fail even to scratch the surface of this infinite Brahmanda.
Another astonishing aspect of the creation are the birds. Bhagavān's gifted capability, they have to navigate in the air, to dive through the vast sky and their sense of direction without any maps are really mind blowing. They not only move in the sky without any GPS, but the migratory birds even move through continents. They have their divine GPS. They recognise the wind direction and the magnetic fields of the earth. Like birds there are several other animals who recognise nature’s signals. The ants can predict when rain is going to fall, the snakes can sense through their tongues. There are several such wonders in this Universe for which human brain has no explanation.
One such wonder is syllable OM. In Devnagari Lipi it is written as:
अ उ म
OM-- When divided in Devanagri, there was aa, oo, mm and in English, there was A, U, M AND "Halanta" is too added in these three.
In music there are three types of Swaras.-- Manda, Taar and Teevra. The sound in between Aaroha and Avroha is called as Shabda.
The friction (aghaat) is responsible for origin of the Shabda. There occurs friction in our vocal cords and word is produced.
From Param Brahma Paramātmā, sky took its origin, from the sky, the word was originated and as the word grew ahead, the air (vaayu) came into being, the next element. Then with churning of the word with air and sky, fire (Agni) came into being.
1. Akāra: is a term which stands for whatever can be heard and spoken, all include "Akāra." it is spoken from the "kantha".
2.Ukāra: it originates from the hridya. It does not involve spoken words. these can be easily and effectively felt and understood. All expressions like love, hatred, etc can be felt.
3. Makāra: originates from Nabhi, it occurs by "sankalpa" i.e. determination.
An example is Ramteerth ji, who thought he wants to drink lime water and his determination was so strong that Seth ji brought Shikanji for him in the jungles.
4. Halant: It is based on experience and is widespread. -- "anubhavgamya kahe jahe santa" It originates from Zero.
One of the instances is Sant Gyaaneshwarji making a wall move when Chaand dev ji came riding on a Tiger.
- Para is at the root of the universe. There is nothing beyond that.
- The deity of Akar is Brahma, the state is awakened, and it functions through the senses.
- The deity of Ukar is Vishnu, this is confirmed in the dream state. Even in sleep, the sense organs are working. Its quality is sattva guna.
- The deity of Makar is Shankara, the stage is Sushupti. It resides in the heart. The condition of Tamoguna is yes.
- Para and halanta - char and achar are experienced in it. It is qualitative. Through power and existence, the yogi attains supreme bliss.
OMKAR is most unique and does not require any Aghaat.
OM-TAT-SAT--- is the part of every conclusion of verses, including Pushpika in the Gītā. If there happens to be any mispronunciation of words in shlokas it gets erased by reciting the Pushpika.
tasmādomityudāhṛtya, yajñadānatapaḥ(kh) kriyāḥ,
pravartante vidhānoktāḥ(s), satataṃ(m) brahmavādinām. 17.24
Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, Mahatmas always began by uttering the very auspicious “Om”. It is also the primordial sound.
tadityanabhisandhāya, phalaṃ(m) yajñatapaḥ(kh) kriyāḥ,
dānakriyāśca vividhāḥ(kh), kriyante mokṣakāṅkṣibhiḥ. 17.25
sadbhāve sādhubhāve ca, sadityetatprayujyate,
praśaste karmaṇi tathā, sacchabdaḥ(ph) pārtha yujyate. 17.26
The word “Sat” means eternal existence and goodness.
Any word suffixed with SAT become truth and divine.
Sat Bhava, Sat Buddhi, Sat Karma, Sat Sanga, Sat Bhavana, Sat Purush, Sat Marg
"Om tat sat" most powerful utterance. It has noun pronoun and adjective in it, and it is complete by itself. Mahatmas therefore always say "Hari Om Tat Sat."
yajñe tapasi dāne ca, sthitiḥ(s) saditi cocyate,
karma caiva tadarthīyaṃ(m), sadityevābhidhīyate. 17.27
aśraddhayā hutaṃ(n) dattaṃ(n), tapastaptaṃ(ṅ) kṛtaṃ(ñ) ca yat,
asadityucyate pārtha, na ca tatpretya no iha. 17.28
The session concluded with Sankeertana.
Question & Answer Session
Sumit ji
Question: Chapter 9 verse 22 what does the word "yoga-kṣemaṃ" mean?
ananyāś cintayanto māṃ ye janāḥ paryupāsate |
teṣāṃ nityābhiyuktānāṃ yoga-kṣemaṃ vahāmy aham || 22 ||
Answer: yoga–providing necessities; kṣemam–and maintaining what they possess.
Attainment of unattainable things is yoga. Kshema is the protection of the acquired things. HE takes responsibility for fulfilling the devotee's needs, not desires. A devotee who meditates on HIM with a unique spirit will be blessed by the HIM. For this, Dhanna Jat, or the story of how HE came on the Garuda to liberate Gajendra is popular.
Question: Vibhutis are mentioned in the tenth chapter. What do they mean?
Answer: While looking at the situation of a factory, the situation is estimated by going to its head office. The head office symbolizes the work going on in all the other branches. Similarly, there is Vibhuti form. In many places, HE tells us about HIS Vibhutis. As in Vedas I am Samaveda. Among the gods HE is Indra. In the senses HE is the mind and so on.
Neha ji
Question: Some say not to chant the word - "Om." We do say "Om" while meditating. Is it correct?
Answer- It is correct. It is not japa that we say while doing Prāṇayama.
Sujataji
Question: Which are the places mentioned in the word om?
Answer: The syllable "a" comes from Kantha. The syllable "u" comes from "ura" meaning heart and "ma" from navel.
Question: Does the word Ashwattha mean mango or Peepal?
Answer: The meaning of this word is Peepal (Banyan leaf).
Question: Can Peepal be used in havana?
Answer: No.
Question: What is yoga? Explain Yogasana.
Answer: Yoga means joining. Asana is the fourth position in Ashtanga Yoga. The perfect Ashtanga Yoga is described in the Bhagavad Gītā.
Diwakar ji
Question: When we help people in our journey, we get a feeling that if we were in this situation, someone would help us in the same way. What kind of expression should this be?
Answer: It is a Rajasik tendency. This is done in anticipation of fruit. According to the Saṃskāras of many births, our attitude is determined, so that kind of feeling is created.
Vidya ji
Question: While discussing, you say that faith is of three types. When we go to a temple, rich people are given priority because of donations. In such a case, does our faith waver due to discrimination?
Answer: Arrangement and location are two different things. Those who accept money fall into the category of arrangers. Being human, they can be fallible. But we should meet HIM in terms of location. While going there, one should see HIM without being distracted by any situation. When we go to the hospital, we are dealing with treatment. We leave aside the things of how we were treated there and pay attention to the treatment and look at the temple with the feeling of HIS visit.
Sripati ji
Question: What is the difference between discussion and discourse?
Answer: Analysis is done by common people by studying. There are Mahatmas who preach. Interpretation depends on the subject. Discourse is a little wider than that.
Question: In the fourth chapter, what is the meaning of Bhagavān incarnating by saying yada yada hi dharmasya?
Answer: In any age when religion suffers and iniquity spreads everywhere HE incarnates. Bhagavān Rama, Bhagavān Krishna are such an incarnate forms.
Question: Now in what form is HEgoing to come and what is that age?
Answer: Bhagavān will incarnate in Kalki Yuga.
Question: Can we see Bhagavān as Kalki?
Answer: There is still time for that incarnation to take place.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(m) yogaśāstre śrīkṛṣṇārjunasaṃvāde
śraddhātrayavibhāgayogonāma saptadaśo'dhyāyaḥ.
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