विवेचन सारांश
The Simplest Means to Attain Bhagavān - Offer all Actions at HIS Lotus Feet & Renounce The Fruits too
The 12th chapter of the Bhagavadgītā is Bhakti-Yoga - The Yoga of Devotion.
Today's session began with the lighting of the holy lamp followed by obeisance to Śrī Bhagavān and Gurudev.
Bhagavān has showered upon us HIS abundant blessings that we have immersed ourselves in the study, of the Bhagavadgītā, thereby treading towards the ultimate goal of attaining Parmeshwara and uplifting not only this lifetime but the ones to come too. It is uncertain if we have accrued any merits in this current lifetime; or it is the result of virtuous deeds from our past lives. It is the blessings of our ancestors or the benevolence of a saint in some previous birth that has shaped our destiny. No one should remain in misconception that they have chosen the path of Bhagavadgītā. It is only and only the grace of Bhagavān, that has made us the ‘chosen ones’ to have started reading and delving into the wisdom of the Bhagavadgītā. Before beginning to understand the 12th chapter, let us see where and how the Bhagavadgītā was conceived.
Duryodhana, Dushhasna, Shakuni and Karna, popularly known as the chandaal chaukdi (vicious foursome), were jealous of the Pāṇḍavas, so much so that Duryodhana and Shakuni conspired to kill the pāṇḍavas a number of times. They deceitfully defeated the Pāṇḍavas in a game of dice, usurped their kingdom and sent them to thirteen years of exile, the last year being in anonymity.
The Pāṇḍavas were extremely valiant. When Yudhishtir was crowned king of Hastinapur, he was so powerful that all the visiting kings had honoured him with the title of ‘Samrat’. Had they wanted, they could have disobeyed the kauravas and easily defeated them and taken back their kingdom. However, they were righteous and so accepted exile because they did not wish to go against Dhritarashtra a fatherly figure for them.
After 13 years and 6 months of exile, the Pāṇḍavas sent a messenger from Viratnagar to remind Duryodhana that the exile period was over and they should be given their kingdom as promised. Duryodhana denied saying that their calculation of over 13 years was incorrect. Bhīṣma Pitāmaha intervened that the calculations were correct but the unrighteous Duryodhana stood his stance.
Yudhishthir and Bhagavān Krishna both sought to avoid war. They sent a few more emissaries to Duryodhana, but each time he denied the Pāṇḍavas their rightful kingdom. Ultimately, Bhagavān Krishna personally went as a peace envoy to the court of Duryodhana. HE proposed Duryodhana to give only 5 villages to the Pāṇḍavas. Duryodhana adamantly refused to give away land equivalent to even the head of the needle.
Duryodhana was jealous of the Pāṇḍavas and the fact that Sri Krishna favoured them. To instigate HIM, he challenged to arrest HIM not caring for the rule that a messenger can not be arrested. Sri Krishna accepted the challenge, thus Duryodhana ordered his men to arrest HIM. HE had already foreseen this and hence had stationed an army headed by Satyaki at the borders of Hastinapur.
Sri Krishna assumed his (viraat) massive cosmic form, which could be witnessed by only Vidur ji and Bhīṣma Pitāmaha. The rest present in the court room could not stand the bright glare of light and shut their eyes.
None of the Pāṇḍavas, other than Sahdev were in favour of the war. So Kunti Mata sent a messenger to Yudhishtir, conveying that he, as a warrior, should uphold his duty. She ordered him to prepare for war to rectify the injustice that Duryodhana was inflicting upon them. Following mother Kunti's directive, Yudhishtir accepted the proposal for war and began preparations for war against injustice.
The whole of the country was scoured to find an ideal place where such huge armies could be accommodated. This was the first time that a war of such a scale would be waged. The place was to be so holy that all martyrs attain heaven. It was to be ideal for yajnas, ready with shelters for horses and elephants, water facilities, place to house massive armies from all the country. Considering all the factors, Kurukshetra was chosen where king Kuru and many other rishis had performed penance. Bridges were constructed over rivers and wells were dug. Godowns for grains were made to feed the armies. Eight to nine months passed in preparations and in consultation with priests and ministers the date of the impending war was set as the Ekadasi of the month of Margashish.
On the first day, when both armies were arrayed, Arjuna requested Sri Krishna to position the chariot so that he could see both armies. Bhagavān cleverly placed the chariot in front of Bhīṣma Pitāmaha and Dronacharya. At this pivotal moment, Arjuna was gripped by a profound dilemma, overwhelmed by confusion and intense emotions. It was at this critical juncture that he declared his reluctance to participate in the impending battle.
Arjuna was a great warrior. He had no pride of being victorious in all the wars he had fought. He was very humble and virtuous. When Yudhishtir lost the game of dice, Draupadi, Bhima, Nakul, Sahdev all blamed Yudhishtir for their misfortune, but, Arjuna did not say a word.
Arjuna was on a quest to acquire all Divyastras (celestial weapons). Enroute he met his father Indra Dev. On inquiry he told Indra that he wanted to acquire Divyastras. Indra proposed Arjuna to live with Him in the heavens. Arjuna refused saying that he could not leave his brothers and mother to enjoy in the heavens. Indra showed anger on being disobeyed and again coaxed Arjuna to come to heaven leaving aside mortal relations. Arjuna humbly refused again saying that he would follow dharma and would accept any curse that Indra would bestow. Indra then disclosed that he was testing him and was happy that even the heavens did not tempt him. Indra added that had Arjuna accepted His offer, he would not have blessed him to acquire Divyastras. Indra guided Arjuna to begin fulfilling his desire by acquiring the Pashupati astra (Shiv ji’s weapon) by pleasing Bhagavān Shiva.
Arjuna was further tested by Shiv ji. Both Arjuna and Shiv ji had a long duel on a hill near present day Hyderabad. Since both were engaged in a duel, the hill came to be known as Mallikarjuna and now houses a temple dedicated to Shiv ji. Since Arjuna won the duel, Shiv ji was pleased with him and gave him the Pashupati Astra and also showed him the way to heaven.
In heaven, Indra shared His throne with Arjuna. At the moment when Urvashi, the most beautiful apsara (celestial nymph) was dancing in the court of Indra, Arjuna gazed at her thinking her to be an elderly mother of the Kuru clan. Indra mistook this gaze as attraction towards the Apsara. So he sent Urvashi to please Arjuna. Arjuna seeing her adorned in her full splendour, lowered his gaze to her feet and told her that he could sight her only as an elderly mother figure of his clan. This infuriated Urvashi and she cursed him to become impotent. Arjuna the most valiant warrior of the universe, humbly accepted this curse and remained steadfast on his dharma. He endured the curse of impotence for a year and served as Brihannala, a dance art teacher to Uttara the daughter of the king of Virat, at the time of exile in anonymity. This episode showcases Arjuna's unwavering commitment to righteousness and virtue, even in the face of undeserved adversity.
Those who think why Bhagavān chose Arjuna to preach Gita, should delve more into the character of Arjuna. We were told that at the time of the Mahabharata War he was of 84 years while Bhagavān was of 87 years. Arjuna was a valiant and a fully matured person contrary to the contemporary image of a confused youth. His life was a saga of numerous battles, each concluding with his triumph. His delusion on seeing his loved ones arrayed in the battlefield, and him disclosing his inner turmoil and expressing his unwillingness to engage in the conflict was not momentary. However, recognising the transformative potential of the moment, Bhagavān chose to deliver the universal teachings using Arjuna as a conduit. HE conveyed the immortal wisdom to promote the well-being of all mankind.
The Bhagavadgītā is a 45 minute significant dialogue between Bhagavān and Arjuna, which took place on the first day of war. However, the proceedings of the war were narrated to Dhritarashtra by Sanjay on the 11th day of the war, when Bhishma was defeated by Arjuna and was laid on a bed of arrows. Sanjaya returned from the battlefield to inform Dhritrashtra of this incidence, when the king urged him to narrate all that happened in Kurukshetra from Day 1. Sanjaya, was bestowed with Divine vision by his Guru Veda Vyasa Ji, which enabled him to see the battle from the palace in Hastinapur.
धृतराष्ट्र उवाच |
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||1||
In the sacred expanse of Kurukshetra, where the forces were assembled for battle, what transpired between my sons and the sons of Pandu? Enlighten me, Sanjay.
This forms the first verse of the Bhagavadgītā. Sanjay, blessed with divine insight, commenced the narration, presenting the entire discourse to Dhritarashtra.
Before delving into the teachings of the Bhagavad Gītā, it is crucial to grasp the appropriate mindset required to internalise such profound wisdom. To illustrate this, a story of Narayan Swami, a devout devotee, and Shravan, a learned scholar was narrated. While Narayan Swami was on the path of devotion, Shravan delved into the realms of knowledge.
Since long Shravan had been struggling with uncertainties on his spiritual journey. One day, feeling inspired by the devotion radiating from Narayan Swami, he approached him with a humble request to guide him on the path of devotion. Narayan Swami, acknowledging his request, asked him to wash his hands and face, and to refresh himself with water. Shravan obeyed and Narayan Swami in the mean time, fetched water and placed it before him. As a gesture of respect, Shravan took a sip. Despite having no apparent thirst, he tried to drink more. Narayan Swami asked him to not have plain water as he was preparing another special drink. Perplexed by these unexpected formalities, Shravan refrained from expressing his thoughts. To his surprise, Narayan Swami began pouring the new drink into the glass already partially filled with water. Initially finding it peculiar, Shravan could not understand the purpose of pouring more into an already filled glass. However, Narayan Swami continued unabated until the glass was brimming, causing the drink to overflow. Unable to contain his curiosity, Shravan stopped him and inquired how could the glass accommodate more drink? Narayan Swami calmly responded that this was his first lesson: one cannot pour into a filled vessel. Likewise, a mind laden with past knowledge obtained through reading and observation, is already occupied. To impart new wisdom, one must approach with an empty mind, devoid of preconceived notions. Only when one sheds past assumptions there will be room to acquire fresh insights. So, Narayan Swami sent Shravan to empty himself and return with a surrendered mindset, acknowledging 'I know nothing.’ Only then he would be ready to embrace something new.
As we embark on the path of Bhagavadgītā, let us wholeheartedly embrace and temporarily set aside our preconceived notions. To enhance one’s eligibility (pātratā), one needs to cultivate receptivity, so that we are better equipped to grasp and internalise the profound teachings.
Every day we engage in adorning the Deities. We bathe and cleanse them, removing their old adornments. We remove the old tilak and then apply a fresh one. If we were to place the new tilak over the old one, it would not look beautiful. So it becomes necessary to remove the old to give place to new.
Bhagavadgītā comprises of 700 shlokas.
1 shloka has been said by Dhritrashtra, 41 shlokas by Sanjaya, 84 shlokas by Arjuna and 574 by Sri Bhagavān. Bhagavadgita is thus the Song Sung by Bhagavān HIMSELF.
The Bhagavadgītā is regarded to encapsulate the essence of the Upanishads, which themselves distill the essence of the Vedas. Despite this, the Bhagavad Gītā holds a unique and elevated position because it is directly narrated by Sri Bhagavān HIMSELF, whereas the Vedas are considered to be the exhalations of the Divine (Bhagavān).
Now some of us may want to know the reason behind initiating the study of the Bhagavadgītā with Chapter 12. This practice has deep roots in tradition and was explained with an analogy. The Gate Way of India is a monument built by the British in Mumbai in 1913. Initially, it served as the arrival point for the British entering India by sea. However, as India's capital shifted to Delhi, the British constructed the India Gate in Delhi in 1921. India Gate did not demarcate any entry point; it was only symbolic. Delhi being the centre or the heart of India; India Gate served the same purpose. Whereas the Gateway of India symbolises the entry point to India; India Gate signifies the true essence / culture of India. One must pass through this to understand India.
Likewise, for those wishing to explore the outer layers of the Bhagavadgītā, Chapter 1 is akin to entering through the Gateway of India. However, if the intention is to delve into the core or essence of the Gītā, Chapter 12 functions like India Gate—an entry point to access the heart or essence of the teachings.
It is to be noted that the Bhagavadgītā is a continuous 45 minute dialogue between Bhagavān and Arjuna. The avatarnika (classification of chapters) in the beginning of each chapter, and the Pushpika (the customary concluding verse) at the end of each chapter, were written by Veda Vyasa ji while composing the text, for demarcating different concepts and for easy comprehension.
The 12th chapter serves as the key to unlock the profound spiritual wisdom with Bhakti Yoga. It is the shortest chapter with only 20 verses, but holds immense significance as it delves into the path of devotion (Bhakti yoga). One who has mastered only this chapter, acquires the essence of devotion. In contrast, the first chapter, Arjuna's despondency, may impart only the art of lamenting, offering little real benefit. However, by learning just one chapter and embracing devotion, individuals receive unparalleled blessings. Therefore, in the ancient tradition of Gītā study, initiation often commenced with Chapter 12.
12.1
arjuna uvāca
evaṁ(m) satatayuktā ye, bhaktāstvāṁ(m) paryupāsate,
ye cāpyakṣaRāmavyaktaṁ(n), teṣāṁ(ṅ) ke yogavittamāḥ. 12.1
A similar question was posed to an acclaimed teacher who had students from all walks of life, attending both online and offline classes. One day, a student asked whether he preferred those who took online classes or those who were present in the classroom. The teacher answered that he did not care how the students were learning—whether online, offline, from books in a library, or from his lectures. What mattered to him was the amount of knowledge they were acquiring. It did not matter if one became an IAS officer after studying in a small village school or a reputed convent in a big city. What was most important was that the student acquired the right knowledge and developed the capability to achieve their goals.
We all find ourselves in a similar situation. Instead of focusing on mastering the subject and achieving perfection, we often concentrate more on the path we are taking. This comparison between "my way and your way" is the root cause of disparity among different sects. In the BhagavadGītā, Bhagavān said that the chosen path was not of any significance to HIM. What mattered was the destination reached after treading that path. The importance lay in what was achieved and how much was accomplished.
All paths led to the same destination ie. HIS abode, so:
One person asked a Fakir, "How many ways are there to reach Allah?" The Fakir answered, "There are as many ways to reach Allah as there are grains of sand you can see."
Arjuna directly inquired, asking why HE was explaining both the paths of Bhakti Yoga and Jnana Yoga and not naming the one which was more superior. It was like showing him a chemist shop without naming the medicine that is most suited.
śrībhagavānuvāca
mayyāveśya mano ye māṁ(n), nityayuktā upāsate,
śraddhayā parayopetāḥ(s), te me yuktatamā matāḥ. 12.2
Bhagavān, like an excellent orator, answered Arjuna's query briefly in this verse, and in the next 18 verses, HE elaborated on each concept.
HE said that HE considers those Yogis who worship HIM with steadfast devotion and utmost faith (śraddhayā) to be the best. HE emphasized the importance of consistency in worship, stating that worship without faith is not accepted by HIM. Knowledge alone does not lead to liberation. In the 4th chapter, HE mentioned that one devoid of faith (śraddhayā) is bound for destruction.
HE explicitly declared that those engaged in HIS Saguna Bhakti are most beloved to HIM. However, this does not mean that Jnana Yoga is inferior or less important. Hence, in the next two verses, HE elaborated on the path of Jnana Yoga.
ye tVākṣaRāmanirdeśyaṁ(m), avyaktaṁ(m) paryupāsate,
sarvatragamacintyaṁ(ñ) ca, kūṭasthamacalaṁ(n) dhruvam. 12.3
sanniyamyendriyagrāmaṁ(m), sarvatra ṣamabuddhayaḥ,
te prāpnuvanti māmeva, sarvabhūtahite ratāḥ. 12.4
- 1. akṣharam—the imperishable, cannot be destroyed.: The one who does not change its form. It neither decreases or increases. The entire universe is akṣhar. The weight of the earth does not increase or decrease with increase or decrease in population. Sentient beings evolve from the five elements of nature (panchabhuta), Water, Fire, Earth, Air and Ether, and on death merge into them. Thus bringing no change in the universe.
- 2. anirdeśhyam—the indefinable: One who can not be pointed out. HE is all pervading.
- 3. avyaktaṁ—the unmanifest: Beyond the perception of the senses, not visible to the physical eyes.
- 4. sarvatra-gaṁ—the all-pervading: Present everywhere, pervading the entire universe.
- 5. achintyaṁ—the unthinkable: Beyond human comprehension, not limited by the mind. We can not imagine anything about what is formless / Nirākār. We can only think about what has form, ie. Sākār.
- 6. kūṭa-stham—the unchanging. It never changes its form and shape. The iron anvil used by blacksmiths to shape iron, is passed from generation to generation as it remains unchanged inspite of being hammered day in and day out.
- 7. achalaṁ—the immovable. Since HE is all pervading HE need not move.
- 8. dhruvam—the eternal; steady
Śrī Bhagavān said that those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain HIM.
Śrī Bhagavān elucidates that while devotees practicing Saguna Bhakti through Bhakti Yoga are particularly favoured by HIM, those pursuing the worship of the formless also attain HIM, although certain conditions apply. In the subsequent shloka, HE explains the challenges for those treading the latter path.
kleśo'dhikatarasteṣāṁ(m), avyaktāsaktacetasām,
avyaktā hi gatirduḥkhaṁ(n), dehavadbhiravāpyate. 12.5
ye tu sarvāṇi karmāṇi, mayi sannyasya matparāḥ,
ananyenaiva yogena, māṁ(n) dhyāyanta upāsate. 12.6
teṣāmahaṁ(m) samuddhartā, mṛtyusaṁsārasāgarāt,
bhavāmi nacirātpārtha, mayyāveśitacetasām. 12.7
The sentiment should be of surrendering all that one has at HIS feet - Auṃ śrī kṛṣṇārpaṇamastu. It is to be noted that just like we offer good prasada to HIM, only the good actions (punya) can be offered to HIM. One cannot offer the bad actions (paapa).
Arjuna was still perplexed about how he could attain HIM by surrendering all unto HIM. To clarify Arjuna's doubts, Bhagavān elucidated another option.
mayyeva mana ādhatsva, mayi buddhiṁ(n) niveśaya,
nivasiṣyasi mayyeva, ata ūrdhvaṁ(n) na saṁśayaḥ. 12.8
Arjuna found this to be precarious and so difficult to achieve. Seeing Arjuna's confusion, the compassionate Bhagavān described another way of reaching HIM.
atha cittaṁ(m) samādhātuṁ(n), na śaknoṣi mayi sthiram,
abhyāsayogena tato, māmicchāptuṁ(n) dhanañjaya. 12.9
Sincere and constant practice of any means, whether acquired from a Guru, or from scriptures, or even from the punyas of the previous birth, can help a seeker attain Paramātmā.
Arjuna found this practice to be achievable but was keen to learn of other available options. Sri Bhagavān, in HIS infinite compassion, assured that there is always a pathway available for sincere seekers.
abhyāse'pyaṣamartho'si, matkarmaparamo bhava,
madarthamapi karmāṇi, kurvansiddhimavāpsyasi. 12.10
Bhagavān said, Arjuna if you still find it challenging to engage in the practice of remembering HIM with devotion, then simply endeavour to work for HIM. By performing actions to please only HIM, he would attain the stage of perfection.
All actions whether professional or household chores should be done with the intent of pleasing Paramātmā. Whatever role HE has bestowed upon us, we should perceive it as a divine assignment and should perform it with a sense of worship and devotion.
athaitadapyaśakto'si, kartuṁ(m) madyogamāśritaḥ,
sarVākarmaphalatyāgaṁ(n), tataḥ(kh) kuru yatātmavān. 12.11
Bhagavān shared various ways for Arjuna’s welfare. In the last one, HE asked Arjuna to work for HIM. However, that also requires a purified and resolute intellect. Those who are not yet convinced about their relationship with HIM, and have not yet started on their journey to the ultimate destination, may find it impossible to work for HIS pleasure. Therefore, HE now gave another alternative. HE said 'Arjuna keep doing your works as before, but become detached from the fruits of your actions.”
The bhajan very aptly describes that one need not worry of what would become after surrendering to HIM
तेरा रामजी करेंगे बेड़ा पार, उदासी मन काहे को करे ।
Bhagavān expects us to perform our inherent duties, whether of a mother, a father, a servant, a gardener, a soldier, a child, etc with sincerity and perfection, without attaching to their fruits. Renouncing the fruits of our efforts will help remove worldliness from our mind and strengthen the intellect. The purified intellect will more easily be able to comprehend transcendental knowledge, and we will be able to move to higher levels of sādhanā and attain HIM.
Swami Ram Sukh Das ji used to say
'हे नाथ मैं आपको भूलूं नहीं'
(O Divine Supreme, help me not to forget YOU).
Just by fixing the mind on a phrase as simple as this, one can perfect ones sādhanā. Each time the mind wanders toward other objects and ideas, the devotee must strive to bring it back to HIM through remembrance of HIS Names, Forms, Virtues, Abodes, etc.
Many couplets have been written to emphasise on the importance of Chanting HIS names.राम नाम रटते रहो, जब तक घट में प्राण ।
तो दीन दयाल के भनक पड़ेगी कान ॥
Continue to chant the name of Ram as long as there is breath in the body, and the words of compassion from the merciful one will resound in your ears.
Tulsi das ji wrote:तुलसी मेरे राम को, रीझ भजो या खीज।
भौम पड़ा जामे सभी, उल्टा सीधा बीज॥
O Tulsi, sing praises of my Ram, whether in joy or sorrow. The world is bound by the law of karma, where seeds are sown and fruits, both good and bad, are reaped.
भाव कुभाव अनख आलसहूँ।
नाम जपत मंगल दिसि दसहुँ।।
Do away with all emotions, laziness, and arrogance. Chant the divine name, and auspiciousness will manifest in every direction.
The name of Paramātmā alone, has the power to deliver one from the sufferings of the cycle of birth and death.
A story was shared to emphasise on consistency in worship.
An elder sister-in-law received advice to light a lamp daily for one year, in Bhagavān śiva's Temple to address a particular issue. The younger sister-in-law, who was jealous towards the elder, aims to thwart her efforts. Whenever the elder sister-in-law visited the temple and lit the lamp, the younger one stealthily extinguished it immediately. One day, heavy rain prevented the elder sister-in-law from going to the temple. Despite the challenging weather, the younger one assumed the elder might have gone and braved the elements to reach the temple. To her surprise, she found the lamp already extinguished and believed it to be the wind, prompting her to relight it. As soon as she does, Bhagavān śiva appeared and told her that HE was pleased with her unwavering continuity in visiting the temple, even amid difficulties. Although her intentions were not good but her consistency of efforts rewarded her with a boon from śiva, that then on, her mind would be free from jealousy and ill behaviour towards her sister in law. She realised her mistake and begged pardon from her sister in law. This story vividly underscores the significance of continuity in worship.
Thus whatever we do for our spiritual upliftment should be done with continuity. This way our mind will become steady and we will soon be able to focus upon HIM.
Nine types of Bhakti have been described in the scriptures
श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम्। अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥
These nine types of bhakti are considered to be different paths through which an individual can express and cultivate his devotion toward the Divine.
- Shravana (Hearing): This involves listening to the divine stories, glories, and teachings of the deities. It includes attending religious discourses, reading scriptures, and engaging in conversations about spiritual matters. Parikshit Maharaj belongs to this category.
- Kirtana (Singing): Kirtana is the singing or chanting of the names and praises of the Divine. This form of bhakti involves expressing devotion through melodious singing or recitation of hymns, mantras, and devotional songs. Sukhdev Muni exemplifies this category.
- Smarana (Remembering): Smarana is the constant remembrance of the Divine. It involves keeping the thoughts focused on the deity through meditation and continuous remembrance, acknowledging the divine presence in all aspects of life. Bhakta Prahlada is an example of this type of Bhakti.
- Pada-Sevana (Service at the Feet): This form of devotion involves serving Bhagavān with humility and dedication. It can include acts of service, such as cleaning and maintaining the temple premises, performing rituals, and assisting in the worship of the deity. Laxmi ji performs Pada-Sevana of Sri Bhagavān.
- Archana (Worship): Archana is the ritualistic worship of the deity through various ceremonies, including offering flowers, incense, food, and other symbolic items. It involves the performance of prescribed rituals with love and devotion. An example of King Pruthu is in this category.
- Vandana (Prayer): Vandana refers to offering prayers to the divine with a sincere heart. This can be done through formal prayers, personal communication, or expressing gratitude and supplication. Akrur ji is falls in this category.
- Dasya (Servitude): Dasya bhakti is the devotion of a servant to the master. It involves seeing oneself as a servant of the Divine, surrendering one's will to the divine will, and serving with selfless dedication. Hanuman ji illustrates this category.
- Sakhyatva (Friendship): In this form of bhakti, the devotee establishes a friendly and intimate relationship with the deity. The devotee sees the Divine as a dear friend and confides in the deity with love and trust. Arjuna is the best example of this category.
- Atma-Nivedana (Complete Surrender): Atma-Nivedana is the highest form of devotion, where the devotee completely surrenders oneself to the divine will. It involves
relinquishing the ego and acknowledging the Divine as the ultimate refuge. King Bali is the best example of this category.
- Bhagavān Vishnu be it as Narayan Ji, Ram Ji, Sri Krishna.
- Shiv Ji.
- Devi Mata.
- Ganesh Ji and
- Surya can be a symbol in the temple or offer argya (offering of water) to Surya Dev every morning.
Question Answer Session
Mayank Ji
Question: The usual notion is that Gītā or other scriptures should be studied in later years of life. Youngsters have other tasks to accomplish.
Answer: This is a wrong notion. Gītā ji is a life manual which helps one to deal with different situations of life. This precious knowledge was shared by Bhagavān to Arjuna in the middle of a colossal battle, to help Arjuna gain victory. Mahabharata is also called the 'Jaya Purana' or the scripture of victory. Hence all youngsters should study it to become victorious in life. The earlier in life one studies this text, the more one benefits from it.
Question: Does Gītā help in clearing Management exams?
Answer: Yes through the text of the Gītā, many management concepts are expounded by Bhagavān HIMSELF.
Dr. Mishita Chaudhury Ji
Question: I have been trying to read Gītā ji for a while but could not comprehend anything. Today's Vivechan was very enlightening. Please suggest more books that we can read to gain insight into this text.
Answer: For the usual subjects like chemistry, biology, maths etc we need require guided education. However, Gītā ji comprises the most superior BrahmāVidya. It is not easy to read and understand the same from text books. It is advised to listen to vivechans of acclaimed preachers and develop familiarity with the terminology before attempting to read the text. Sadhak Sanjeevani by Param Pujya Swami Sukh Das ji is the best to begin with, as it explains the concepts in a simplified manner. This book has been published by Geeta Press and is available in Hindi, English and other regional languages.
Bhavana ji
Question: I have been reading Gītā shlokas for quite some time. Now after joining Geeta Pariwar I have realised that my pronunciation was incorrect. Is that a sin?
Answer: Correct pronunciation of mantras is a prerequisite to acquire the fruits. Even Gītā ji if read correctly would accrue better results. However incorrect pronunciation does not attract negative results. A mother enjoys the nonsensical chatter of her child. Likewise Bhagavān also is happy with our efforts.
Anjalika ji
Question: We just learnt that we must offer all karma to Bhagavān. What are karmas and why are they ours?
Answer: All action we do is karma. When we attach doership to the karma performed, we bind the reaction of that karma to ourself and become responsible for the result whether good or bad. But when we detach doership, the karma will be done but one is no longer responsible for the result. Eg. A bank cashier deals with crores of rupees each day. Since he has no attachment to that money, he just performs his duty of counting the money. He is not happy the day he gets crores and nor is he unhappy the day there is a small turnover. Likewise we must not attach to the action or its result. By relinquishing doership we detach from the karma and its results.
Shardendu ji
Question: You said the weight of the universe is not effected by new births or deaths. There will be souls attaining liberation. Does that mean atma has no weight?
Answer: Atma is weightless. The microscopic organisms also have atma. Atma is energy like that of a electric bulb. Does the weight of the bulb increase when it is lit?
Question: Is it wrong to expect a salary for one's work?
Answer: It is not wrong to expect a salary because it is needed for a living. However, one should work with devotion and not with expectation of something in return. When one does karma without expectation of results, the karma becomes devoid of doership.
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