विवेचन सारांश
Surrender and Serenity: The Path to Divine Favor
The 12th Adhyāya of the Bhagavad Gītā: Bhakti Yoga — The Yoga of Devotion
The discourse commenced with the traditional lighting of the dīpa, a sacred symbol of jñāna and enlightenment. As its gentle flame flickered, heartfelt prayers were offered at the lotus feet of Śrī Bhagavān, filling the atmosphere with profound śraddhā and spiritual śānti.
Śrī Gurave Namaḥ—Bowing in Reverence to the Guru, the Eternal Source of Wisdom
The discourse commenced with the traditional lighting of the dīpa, a sacred symbol of jñāna and enlightenment. As its gentle flame flickered, heartfelt prayers were offered at the lotus feet of Śrī Bhagavān, filling the atmosphere with profound śraddhā and spiritual śānti.
Śrī Gurave Namaḥ—Bowing in Reverence to the Guru, the Eternal Source of Wisdom
गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः।
गुरुः साक्षात् परब्रह्म तस्मै श्रीगुरवे नमः॥
With deep vinaya and bhakti, we bow to the Guru, who manifests as Brahmā—the sṛṣṭikartā, Viṣṇu—the sthitikartā, and Maheśvara—the saṁhārakartā. The Guru is verily the embodiment of ParaBrahmā, the Supreme Consciousness.
Recapitulation of the First Ten Ślokas of the 12th Adhyāya
In our previous discourse, we delved into the tattva of the first ten ślokas of this adhyāya. For the benefit of those who could not attend, let us briefly revisit the essence of our discussion.
Arjuna, with deep inquisitiveness, posed a fundamental question to Śrī Bhagavān—"Who among the yogīs is the greatest? Who is Your dearest bhakta—the one who worships You in a saguṇa rūpa, or the one who contemplates upon You as the nirguṇa, avyaktātmā?"
As we move forward, in today’s session, we shall explore the teachings from the 11th śloka onwards, further unraveling the path of Bhakti as expounded by Śrī Kṛṣṇa Himself.
The speaker has endeavored to simplify this profound question, emphasizing that both the paths of Bhakti and Jñāna hold significance. In the second adhyāya, Sāṅkhya Yoga, the path of Jñāna was expounded. As the discourse progressed, Śrī Bhagavān gradually unfolded deeper truths, leading up to the 10th adhyāya. Finally, in the 11th adhyāya, Bhagavān revealed His Virāṭ Rūpa, the Viśvarūpa, making this question particularly significant.
On one hand, Bhagavān had already stated in Sāṅkhya Yoga that worshiping the unmanifest form is important. However, the nature of śiṣya-bhāva (the mindset of a disciple) is such that whatever the Guru states at the beginning often leaves a deep impression on the śiṣya's mind. The same happened with Arjuna. After witnessing the Viśvarūpa, he began to soften.
Even on the path of Jñāna, ahaṅkāra (pride) tends to arise. As jñāna deepens, the ego can subtly strengthen, potentially leading the sādhaka astray. However, in the path of Bhakti, ahaṅkāra is surrendered at the very outset. True bhakti begins when one dissolves the ego completely. While the path of Jñāna may eventually lead to ahaṅkāra-tyāga, the Bhakti Mārga demands surrender right from the start, leading the sādhaka into complete śaraṇāgati.
A similar situation arose in the second adhyāya, where Arjuna, overwhelmed, declared:
Recapitulation of the First Ten Ślokas of the 12th Adhyāya
In our previous discourse, we delved into the tattva of the first ten ślokas of this adhyāya. For the benefit of those who could not attend, let us briefly revisit the essence of our discussion.
Arjuna, with deep inquisitiveness, posed a fundamental question to Śrī Bhagavān—"Who among the yogīs is the greatest? Who is Your dearest bhakta—the one who worships You in a saguṇa rūpa, or the one who contemplates upon You as the nirguṇa, avyaktātmā?"
As we move forward, in today’s session, we shall explore the teachings from the 11th śloka onwards, further unraveling the path of Bhakti as expounded by Śrī Kṛṣṇa Himself.
The speaker has endeavored to simplify this profound question, emphasizing that both the paths of Bhakti and Jñāna hold significance. In the second adhyāya, Sāṅkhya Yoga, the path of Jñāna was expounded. As the discourse progressed, Śrī Bhagavān gradually unfolded deeper truths, leading up to the 10th adhyāya. Finally, in the 11th adhyāya, Bhagavān revealed His Virāṭ Rūpa, the Viśvarūpa, making this question particularly significant.
On one hand, Bhagavān had already stated in Sāṅkhya Yoga that worshiping the unmanifest form is important. However, the nature of śiṣya-bhāva (the mindset of a disciple) is such that whatever the Guru states at the beginning often leaves a deep impression on the śiṣya's mind. The same happened with Arjuna. After witnessing the Viśvarūpa, he began to soften.
Even on the path of Jñāna, ahaṅkāra (pride) tends to arise. As jñāna deepens, the ego can subtly strengthen, potentially leading the sādhaka astray. However, in the path of Bhakti, ahaṅkāra is surrendered at the very outset. True bhakti begins when one dissolves the ego completely. While the path of Jñāna may eventually lead to ahaṅkāra-tyāga, the Bhakti Mārga demands surrender right from the start, leading the sādhaka into complete śaraṇāgati.
A similar situation arose in the second adhyāya, where Arjuna, overwhelmed, declared:
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥
Arjuna openly acknowledged his limitations, surrendering to Bhagavān as His śiṣya, seeking guidance and refuge.
But if Arjuna had already humbled himself in śaraṇāgati, why did his pride re-emerge later? And after beholding the Viśvarūpa, why did he ask, “Who is the best among Yogīs?”
To this, Śrī Bhagavān responded that those who walk the path of Bhakti are the highest among Yogīs, for they place their unwavering viśvāsa (faith) in Him. Even if they lack deep knowledge, their śraddhā alone compels Bhagavān to swiftly rescue them from the saṁsāra-sāgara—the endless cycle of birth and death.
Just as a child is entirely dependent on the mother, a bhakta entrusts himself completely to Bhagavān, making it His divine responsibility to carry them in His embrace. This does not mean that those on the Jñāna Mārga do not attain Bhagavān, but rather, their path is more arduous. Bhakti Mārga is the easier path—but how should one tread upon it?
Nitya Yukta Upāsate—Ever Engaged in Devotion
To this, Śrī Bhagavān responded that those who walk the path of Bhakti are the highest among Yogīs, for they place their unwavering viśvāsa (faith) in Him. Even if they lack deep knowledge, their śraddhā alone compels Bhagavān to swiftly rescue them from the saṁsāra-sāgara—the endless cycle of birth and death.
Just as a child is entirely dependent on the mother, a bhakta entrusts himself completely to Bhagavān, making it His divine responsibility to carry them in His embrace. This does not mean that those on the Jñāna Mārga do not attain Bhagavān, but rather, their path is more arduous. Bhakti Mārga is the easier path—but how should one tread upon it?
Nitya Yukta Upāsate—Ever Engaged in Devotion
Bhagavān declares in the Bhagavad Gītā (12.2):
नित्ययुक्ता उपासते
Every moment, every breath, one must remain engrossed in Him. True bhakti is not confined to mere ritualistic worship but is a state of uninterrupted awareness of Bhagavān.
We must cultivate the ability to remain immersed in His thoughts. Yet, when we visit a mandira to offer our prayers, we often struggle to focus even for five minutes. Our minds wander, distractions arise—the sound of a mobile phone, a fleeting thought, or a message on WhatsApp—while the deity’s divine presence fades into the background. Such inattentive devotion is not the essence of bhakti. Bhakti demands total absorption—24x7.
Transforming Every Action into Worship:
Transforming Every Action into Worship:
- If we walk, it should be as if we are performing pradakṣiṇā around Him.
- If we sleep, it should be akin to samādhi—complete surrender into His divine embrace.
- If we eat, it should be as an offering in a yajña—a sacred act of devotion.
उदरभरनोहे जाणी जे यज्ञकर्म।
Even the act of nourishing oneself should be perceived as yajña karma—a sacred duty performed in service to Him.
Swami Samarth Ramdas ji gave a beautiful shloka to be recited before having food to translate it into a divine act.
Swami Samarth Ramdas ji gave a beautiful shloka to be recited before having food to translate it into a divine act.
वदनि कवळ घेता नाम घ्या श्रीहरीचे ।
सहज हवन होते नाम घेता फुकाचे ।
While taking a bite, chant the name of Shri Hari, when you chant the name of God, a yajna (sacred act) is automatically performed. That is, consuming food is not just a physical act, it is a kind of yajna, which energizes our life.
जिवन करि जिवित्वा अन्न हे पूर्णब्रह्म ।
उदरभरण नोहे जाणिजे यज्ञकर्म ॥१॥
Food is Brahman, that is, God Himself. Food is essential for life. Therefore, food should be considered sacred and respected.
Eating is not just about filling the stomach, it is a yajna karma. This means that while consuming food, one should not eat it just to fill the stomach, but should use it to satisfy the God in the body, the soul, says Samarth Ramdas Swami.
Thus, wherever we look, we must strive to see Him. If we are shopkeepers, we should recognize Bhagavān in every customer. If we are teachers, we must behold Bāla-Kṛṣṇa in the faces of our students, teaching them with the same love and care that Yashodā showered upon Him. In this way, every action becomes an offering, every moment an act of devotion.
As beautifully expressed in the following verse:
Eating is not just about filling the stomach, it is a yajna karma. This means that while consuming food, one should not eat it just to fill the stomach, but should use it to satisfy the God in the body, the soul, says Samarth Ramdas Swami.
Thus, wherever we look, we must strive to see Him. If we are shopkeepers, we should recognize Bhagavān in every customer. If we are teachers, we must behold Bāla-Kṛṣṇa in the faces of our students, teaching them with the same love and care that Yashodā showered upon Him. In this way, every action becomes an offering, every moment an act of devotion.
As beautifully expressed in the following verse:
आत्मा त्वं गिरिजा मतिः सहचराः प्राणाः शरीरं गृहं
पूजा ते विषयोपभोगरचना निद्रा समाधिस्थितिः।
पूजा ते विषयोपभोगरचना निद्रा समाधिस्थितिः।
"Thou art my very Ātmā; my intelligence is Girijā (the consort of Śiva); my senses and life forces are Your attendants; my body is Your temple; experiencing the world is Your pūjā; and my sleep is samādhi—absorption in You.
Thus, even worldly activities and the use of our senses become acts of bhakti when infused with awareness of Him. When this transformation occurs, the sādhaka has truly begun walking the path of Bhakti.
Arjuna’s Dilemma and Bhagavān’s Guidance
Arjuna, upon hearing this, acknowledged the difficulty of such constant devotion. He humbly requested Bhagavān to simplify the path for him.
Thus, even worldly activities and the use of our senses become acts of bhakti when infused with awareness of Him. When this transformation occurs, the sādhaka has truly begun walking the path of Bhakti.
Arjuna’s Dilemma and Bhagavān’s Guidance
Arjuna, upon hearing this, acknowledged the difficulty of such constant devotion. He humbly requested Bhagavān to simplify the path for him.
Bhagavān, ever compassionate, responded:
"Fix your heart and mind upon Me."
But while one may surrender one’s heart to the Supreme, controlling the mind is far more challenging. The mind constantly questions, analyzes, and wavers. Hence, Bhagavān reveals the ultimate truth—śaraṇāgati (complete surrender) happens only when both the heart and the mind are fully immersed in Him.
Yet, knowing this to be difficult for many, Bhagavān, in His infinite mercy, provides an alternative:
"Dedicate all your actions to Me."
If one is unable to maintain unwavering concentration on Him, then one should offer all actions as an act of service. If one is cooking, let the food be prepared as prasāda for Him. Whatever work one is engaged in, let it be performed with the awareness that it is for Him alone.
"Fix your heart and mind upon Me."
But while one may surrender one’s heart to the Supreme, controlling the mind is far more challenging. The mind constantly questions, analyzes, and wavers. Hence, Bhagavān reveals the ultimate truth—śaraṇāgati (complete surrender) happens only when both the heart and the mind are fully immersed in Him.
Yet, knowing this to be difficult for many, Bhagavān, in His infinite mercy, provides an alternative:
"Dedicate all your actions to Me."
If one is unable to maintain unwavering concentration on Him, then one should offer all actions as an act of service. If one is cooking, let the food be prepared as prasāda for Him. Whatever work one is engaged in, let it be performed with the awareness that it is for Him alone.
As Bhagavān proclaims:
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि॥ (12.10)
"Simply work for Me. In doing so, you shall attain perfection."
Thus, through karma-yoga infused with bhakti, one gradually attains the ultimate goal—union with the Divine.
Throughout history, there have been extraordinary instances of devotion and sacrifice. One such inspiring tale is that of Shabari.
Shabari was the daughter of a village chief. Her father had brought home a large number of baby goats, and she loved playing with them. One day, he told her, "Enjoy your time with them while you can because soon they will be sacrificed for the wedding feast." Shabari was shocked. She asked why such innocent creatures had to be killed, and her father explained that it was a ritual in their community.
Disturbed by the thought that these baby goats would die because of her wedding, Shabari made a decision. If she was not there, the wedding would not take place, and the goats would be spared. That night, she fled her home, running as far as she could. She climbed a tree to hide from those searching for her, even holding her breath so that they wouldn’t hear her. As night fell again, she resumed her journey, running tirelessly for two days. Eventually, she spotted an ashram where people were engaged in cleaning, prayer, and devotion. Exhausted, she approached them and requested shelter.
She was taken to the great sage Matang Rishi. When he inquired about her identity, Shabari pleaded, "Please do not ask who I am. If my truth is revealed, those baby goats will be sacrificed. Allow me to stay here, and I will serve selflessly." Matang Rishi, who possessed divine insight, understood everything without her needing to explain further. He granted her permission to stay.
Shabari became dedicated to serving in the ashram, performing even the simplest tasks with devotion. One day, Matang Rishi gathered his disciples and announced, "My time has come. I will soon take Samādhi. If anyone has questions, ask now." The disciples eagerly inquired about the Vedas and Upanishads, engaging in deep discussions. Shabari, being young, did not understand any of it. Seeing her hesitation, Matang Rishi encouraged her to ask a question. She replied, "What should I ask?" The sage insisted, and finally, she asked, "Will I ever meet Bhagavān?"
Matang Rishi smiled and said, "Bhagavān Himself will come searching for you." Hearing this, Shabari was overjoyed. She danced in excitement, her heart filled with hope.
After Matang Rishi’s passing, his disciples left the ashram, but Shabari stayed behind, certain that
Bhagavān Rama would one day arrive. She lived each moment in anticipation, stepping out only to fetch water, always hurrying back so she wouldn’t miss His arrival. One day, she realized she hadn’t asked from which direction He would come. So, she began sweeping and preparing the ashram from all directions. She heated water to cleanse His feet multiple times a day and gathered the sweetest fruits, tasting each one first to ensure only the best were offered to Him. Whatever she had tasted became her own meal. Over time, she became thin and frail, but her love for Bhagavān never wavered.
People began to call her mad, but she had forgotten herself entirely in her devotion. Years passed, and Shabari had grown old. She stopped sleeping, fearing that Bhagavān might arrive in the night and she wouldn’t wake to welcome Him. She remained in constant prayer, living in complete surrender—this is called Nityayukta Upasana, the practice of being united with the Divine at all times.
Finally, the long-awaited day arrived. Bhagavān Rama and Lakshmana entered the forest, and the local sages led them to Shabari’s ashram. When she saw them, she was overwhelmed. Tears streamed down her face as she laid her head at Rama’s feet. Bhagavān gently lifted her and said, "There is no need to cleanse my feet. Your tears, so pure and warm, have already done so."
Shabari joyfully offered Him the fruits she had collected with such care. Then, she asked, "
Bhagavān, please explain to me what true devotion is. What is Bhakti?" Rama smiled and said, "What more can I say? You have already demonstrated the highest form of Bhakti." Yet, at her insistence, He explained Navavidha Bhakti, the nine forms of devotion.
Once the speaker asked Guruji, "Why did Bhagavān explain Bhakti to Shabari when she was already the greatest among devotees?" The Guru replied, "It was not for Shabari alone. It was for those around her, for all who would follow in her footsteps. It was an affirmation of her devotion."
Shabari’s every act—plucking a flower, preparing fruit, sweeping the ashram—became an act of devotion. But how do we apply this in our everyday lives? Unlike Shabari, we are caught in worldly responsibilities. Arjuna, too, struggled with this question.
Bhagavān Kṛṣṇa advised him in the Bhagavad Gītā:
अभ्यासेऽप्य् असमर्थोऽसि मत्-कर्म-परमो भव ।
मद्-अर्थम् अपि कर्माणि कुर्वन् सिद्धिम् अवाप्स्यसि ॥12-10 ॥
मद्-अर्थम् अपि कर्माणि कुर्वन् सिद्धिम् अवाप्स्यसि ॥12-10 ॥
"If you are unable to practice constant remembrance, dedicate all your actions to Me, and you will surely attain Me."
Arjuna found it difficult to take Bhagavān’s name with every breath. But before he could ask how to do so, Bhagavān continued in the next verse, offering the solution.
The speaker explained that Shabari’s story teaches us that devotion is not about grand rituals but about pure, unwavering love. Every action done in remembrance of the Divine becomes an offering. Whether we are engaged in daily duties or spiritual practices, we can transform our lives into an act of devotion, just as Shabari did.
Arjuna found it difficult to take Bhagavān’s name with every breath. But before he could ask how to do so, Bhagavān continued in the next verse, offering the solution.
The speaker explained that Shabari’s story teaches us that devotion is not about grand rituals but about pure, unwavering love. Every action done in remembrance of the Divine becomes an offering. Whether we are engaged in daily duties or spiritual practices, we can transform our lives into an act of devotion, just as Shabari did.
12.11
athaitadapyaśakto'si, kartuṁ(m) madyogamāśritaḥ,
sarVākarmaphalatyāgaṁ(n), tataḥ(kh) kuru yatātmavān. 12.11
If, taking recourse to the Yoga of My realization, you are unable even to do this, then, subduing your mind and intellect etc., relinquish the fruit of all actions.
Bhagavān explains what to do if Bhakti is not possible for a devotee in this verse.
If one is unable to take refuge in Bhakti (atha madyogamāśritaḥ athaitadapyaśakto'si, kartuṁ), then one should renounce desires and expectations of the fruits of actions (sarvākarmaphalatyāgaṁ). Instead, one should perform karma selflessly, to the best of one’s ability, without attachment to the outcome—fulfilling one’s duty without concern for the consequences or rewards (tataḥ kuru yatātmavān).
Arjuna, still grappling with this concept, wonders how he can fight for his kingdom while remaining unattached to the results. Sensing his confusion, Bhagavān further clarifies in the next verse.
If one is unable to take refuge in Bhakti (atha madyogamāśritaḥ athaitadapyaśakto'si, kartuṁ), then one should renounce desires and expectations of the fruits of actions (sarvākarmaphalatyāgaṁ). Instead, one should perform karma selflessly, to the best of one’s ability, without attachment to the outcome—fulfilling one’s duty without concern for the consequences or rewards (tataḥ kuru yatātmavān).
Arjuna, still grappling with this concept, wonders how he can fight for his kingdom while remaining unattached to the results. Sensing his confusion, Bhagavān further clarifies in the next verse.
śreyo hi jñānamabhyāsāj, jñānāddhyānaṁ(v̐) viśiṣyate,
dhyānātkarmaphalatyāgaḥ(s), tyāgācchāntiranantaram.12.12.
Knowledge is better than practice without discernment, meditation on God is superior to knowledge, and renunciation of the fruit of actions is even superior to meditation; for, peace immediately follows from renunciation.
In this shloka, Bhagavān explains the gradual path to steadfast devotion, emphasizing that devotion is a practice to be cultivated. He outlines an incremental approach:
- Better than mechanical practice is knowledge (śreyo hi jñānamabhyāsāj).
- Greater than knowledge is meditation (jñānāddhyānaṁ viśiṣyate).
- Higher than meditation is renunciation of the fruits of actions (dhyānātkarmaphalatyāgaḥ), for it is through such renunciation that peace is attained instantly (tyāgācchāntiranantaram).
The very moment one lets go of desires—be it for success, rewards, or achievements—peace follows.
Essential Insights:
• Without knowledge, practice has little meaning. Knowledge provides the foundation.
• Meditation, immersed in Bhagavān, is even greater than knowledge.
• The ultimate state is renunciation of the fruits of actions, which leads to peace of mind.
One should approach worship without expectations. Often, people pray with the thought that their desires will be fulfilled. However, if one lets go of expectations, peace of mind naturally follows.
The Nature of Expectations:
People become unhappy when expectations remain unfulfilled. A mother-in-law may be upset because her daughter-in-law does not meet her expectations. A mother may be disappointed because her child does not listen to her. This attachment to expectations causes suffering. True peace comes from doing one's duty without expecting anything in return.
Even the common man understands this principle through a well-known song:
Essential Insights:
• Without knowledge, practice has little meaning. Knowledge provides the foundation.
• Meditation, immersed in Bhagavān, is even greater than knowledge.
• The ultimate state is renunciation of the fruits of actions, which leads to peace of mind.
One should approach worship without expectations. Often, people pray with the thought that their desires will be fulfilled. However, if one lets go of expectations, peace of mind naturally follows.
The Nature of Expectations:
People become unhappy when expectations remain unfulfilled. A mother-in-law may be upset because her daughter-in-law does not meet her expectations. A mother may be disappointed because her child does not listen to her. This attachment to expectations causes suffering. True peace comes from doing one's duty without expecting anything in return.
Even the common man understands this principle through a well-known song:
"करम किये जा फल की इच्छा मत कर ऐ इंसान
जैसे करम करेगा वैसे फल देगा भगवा"
Bhagavān assures that every action bears fruit, but in its own time. Just as planting a mango seed does not guarantee that we will eat its fruit—perhaps the next generation will—it is important to keep performing one's karma without attachment to results.
Surrender to Bhagavān:
A perfect example of surrender is found in Arjuna’s devotion to Śrī Krishna. During the war, Krishna asked Arjuna to step down from the chariot before Him. Arjuna obeyed without question. As soon as Krishna stepped down, the chariot burned to ashes. Krishna then revealed that the chariot had already been destroyed by enemy attacks, but His divine presence had kept it intact.
This incident teaches us the importance of surrender. Both success and failure are in Bhagavān's hands. If we experience failure, we must trust that there is a greater plan beyond what we can see. Every failure contains the seed of future success. True peace comes when we accept Bhagavān’s will, acknowledging that whatever happens is His divine arrangement.
"aba sauṃpa diyā isa jīvana kā, saba bhāra tumhāre hāthoṃ meṃ|
hai jīta tumhāre hāthoṃ meṃ, aura hāra tumhāre hāthoṃ meṃ||
merā niścaya basa eka yahī, eka bāra tumhe pā jāūṃ maiṃ|
arpaṇa kara dūṁ duniyā bhara kā saba pyāra tumhāre hāthoṃ meṃ||
jo jaga meṃ rahūṁ to aise rahūṁ, jyoṃ jala meṃ kamala kā phūla rahe|
mere saba guṇa doṣa samarpita hoṃ, karatāra tumhāre hāthoṃ meṃ||
yadi mānava kā mujhe janama mile, to tava caraṇoṃ kā pujārī banū|
isa pūjaka kī eka eka raga kā ho tāra tumhāre hāthoṃ meṃ||
japa jaba saṃsāra kā kaidī banū, niṣkāma bhāva se karama karūṁ|
phira aṃta samaya meṃ prāṇa tajūṃ, niraṃkāra tumhāre hāthoṃ meṃ||
mujha meṃ tujha meṃ basa bheda yahī, maiṃ nara hūṁ tuma nārāyaṇa ho|
maiṃ hūṁ saṃsāra ke hāthoṃ meṃ, saṃsāra tumhāre hāthoṃ meṃ||"
When we surrender completely, neither victory nor defeat can disturb our peace. Just as darkness is merely the absence of light, sadness disappears when the light of faith enters. This unwavering faith in Bhagavān is Bhakti.
The Power of Devotion:
Bhagavān responds to true devotion. When Shabari, an elderly devotee, awaited Bhagavān Rama, He was compelled to visit her due to her pure love and faith. Similarly, when Prahlāda declared that Bhagavān resided in a pillar, Vishnu appeared as Narasimha.
Bhagavān does not seek grand rituals—He seeks true intention. Yet, worship often becomes a mere formality. When offering bhog (food) to Bhagavān, we often place it before Him and immediately take it away, without even pausing to invite Him to partake. Bhagavān does not need food—He desires our love and sincerity. If we offer food with true devotion, even without physical consumption, Bhagavān accepts the essence of our love.
"बिन बुलाये आएंगे, श्याम रह ना पायेंगे।
तेरी पीड़ा तेरे दुःख, श्याम सह ना पायेंगे॥
आस्था से पूरी बंद करके आँखों को।
दिल से तुम बुलाओ तो सही॥
कौन कहते हैं भगवान आते नहीं।
लोग मीरा के जैसे बुलाते नहीं॥"
तेरी पीड़ा तेरे दुःख, श्याम सह ना पायेंगे॥
आस्था से पूरी बंद करके आँखों को।
दिल से तुम बुलाओ तो सही॥
कौन कहते हैं भगवान आते नहीं।
लोग मीरा के जैसे बुलाते नहीं॥"
True devotion begins with gratitude. Simply waking up each morning is a blessing. A heart filled with faith and gratitude will start recognizing Bhagavān’s presence in every moment.
In the next shloka, Bhagavān describes the qualities of His true devotee—the signs of a Bhakta.
adveṣṭā sarvabhūtānāṁ(m), maitraḥ(kh) karuṇa eva ca,
nirmamo nirahaṅkāraḥ(s), ṣamaduḥkhasukhaḥ kṣamī. 12.13
He who is free from malice towards all beings, friendly and compassionate, and Free from the feelings of 'I' and 'mine', balanced in joy and sorrow & forgiving by nature.
12.13 writeup
santuṣṭaḥ(s) satataṁ(y̐) yogī, yatātmā dṛḍhaniścayaḥ,
mayyarpitamanobuddhiḥ(r), yo madbhaktaḥ(s) sa me priyaḥ.12.14.
The Yogī who is Ever-concentrated and mentally united with Me, nay, who has subdued his mind, senses and body, has a firm resolve, and has surrendered his mind and reason to Me—that devotee of Mine is dear to Me.
In these two shlokas, Bhagavān describes the qualities of a true devotee—one who is dear to Him. Such a devotee is free from malice toward all living beings, friendly, compassionate, detached from possessions and ego, and remains equipoised in both joy and sorrow while being ever-forgiving. This devotee is content, steadfast in devotion, self-controlled, and fully dedicated to Bhagavān in mind and intellect.
A true devotee:
• Harbors no hatred (adveṣṭā) toward any being—humans, animals, or any form of life (sarvabhūtānāṁ).
• Is friendly and full of love (maitraḥ).
• Possesses deep compassion (karuṇa).
• Is free from possessiveness (nirmamo), recognizing that everything belongs to Bhagavān.
• Is devoid of pride (nirahaṅkāraḥ).
• Remains balanced in joy and sorrow (ṣamaduḥkhasukhaḥ).
• Forgives easily (kṣamī).
Letting Go of Pride and the Illusion of Control
Often, we hold on to anger and resentment toward those who wrong us, unknowingly trapping ourselves in a cycle of suffering. But Bhagavān reminds Arjuna that he is not the one truly fighting the battle. The warriors are already slain by Bhagavān’s will—Arjuna is merely an instrument (Nimitta Mātraṁ Bhava Savyasachin).
Bhagavān tells Arjuna:
droṇaṁ cha bhīṣhmaṁ cha jayadrathaṁ cha
karṇaṁ tathānyān api yodha-vīrān
mayā hatāṁs tvaṁ jahi mā vyathiṣhṭhā
yudhyasva jetāsi raṇe sapatnān
"Dronacharya, Bheeshma, Jayadratha, Karna, and other brave warriors have already been killed by Me. Therefore, slay them without hesitation. Just fight, and you will emerge victorious in battle."
We often think that we are the doers, forgetting that everything unfolds according to a divine plan. Our role is only to act as an instrument of that higher will, without pride or attachment.
The Strength of Equipoise
Bhagavān further emphasizes that a true devotee remains steady in both joy and sorrow. Happiness and sadness are two sides of the same coin—one cannot exist without the other. A devotee must cultivate indifference toward praise and criticism, understanding that life is a cycle of ups and downs.
The Devotee Who is Always Content
A true Bhakta is one who remains satisfied with whatever Bhagavān gives (satataṁ santuṣṭaḥ). Whether something is granted or withheld, such a devotee understands that everything happens for his ultimate good. He never questions Bhagavān’s wisdom, for he knows that Bhagavān’s love is unconditional and impartial—HE never makes a wrong decision.
I previously shared the story of Sharanand Ji Maharaj and his disciple who doubted him, illustrating the importance of unwavering faith.
The Devotee Most Dear to Bhagavān
Bhagavān concludes by describing the one dearest to Him:
A true devotee:
• Harbors no hatred (adveṣṭā) toward any being—humans, animals, or any form of life (sarvabhūtānāṁ).
• Is friendly and full of love (maitraḥ).
• Possesses deep compassion (karuṇa).
• Is free from possessiveness (nirmamo), recognizing that everything belongs to Bhagavān.
• Is devoid of pride (nirahaṅkāraḥ).
• Remains balanced in joy and sorrow (ṣamaduḥkhasukhaḥ).
• Forgives easily (kṣamī).
Letting Go of Pride and the Illusion of Control
Often, we hold on to anger and resentment toward those who wrong us, unknowingly trapping ourselves in a cycle of suffering. But Bhagavān reminds Arjuna that he is not the one truly fighting the battle. The warriors are already slain by Bhagavān’s will—Arjuna is merely an instrument (Nimitta Mātraṁ Bhava Savyasachin).
Bhagavān tells Arjuna:
droṇaṁ cha bhīṣhmaṁ cha jayadrathaṁ cha
karṇaṁ tathānyān api yodha-vīrān
mayā hatāṁs tvaṁ jahi mā vyathiṣhṭhā
yudhyasva jetāsi raṇe sapatnān
"Dronacharya, Bheeshma, Jayadratha, Karna, and other brave warriors have already been killed by Me. Therefore, slay them without hesitation. Just fight, and you will emerge victorious in battle."
We often think that we are the doers, forgetting that everything unfolds according to a divine plan. Our role is only to act as an instrument of that higher will, without pride or attachment.
The Strength of Equipoise
Bhagavān further emphasizes that a true devotee remains steady in both joy and sorrow. Happiness and sadness are two sides of the same coin—one cannot exist without the other. A devotee must cultivate indifference toward praise and criticism, understanding that life is a cycle of ups and downs.
The Devotee Who is Always Content
A true Bhakta is one who remains satisfied with whatever Bhagavān gives (satataṁ santuṣṭaḥ). Whether something is granted or withheld, such a devotee understands that everything happens for his ultimate good. He never questions Bhagavān’s wisdom, for he knows that Bhagavān’s love is unconditional and impartial—HE never makes a wrong decision.
I previously shared the story of Sharanand Ji Maharaj and his disciple who doubted him, illustrating the importance of unwavering faith.
The Devotee Most Dear to Bhagavān
Bhagavān concludes by describing the one dearest to Him:
- A yogi (yogī) who aligns his mind, body, and energy toward his spiritual goal.
- One who is strong-willed and determined (yatātmā dṛḍhaniścayaḥ).
- One who surrenders his mind and intellect completely to Bhagavān (mayyarpitamanobuddhiḥ).
Such a devotee is very dear to Bhagavān (sa me priyaḥ).
yasmānnodvijate loko, lokānnodvijate ca yaḥ,
harṣāmarṣabhayodvegaiḥ(r), mukto yaḥ(s) sa ca me priyaḥ 12.15
He who is not a source of annoyance to his fellow-creatures, and who in his turn does not feel vexed with his fellow creatures, and who is free from delight and envy, perturbation and fear, is dear to Me.
In this shloka, Bhagavān further describes the qualities of a devotee who is dear to Him—one who remains equipoised amidst life's dualities, unaffected by external miseries, and does not cause distress to others.
Remaining Balanced in Dualities
Life presents constant contrasts—pleasure and pain, victory and defeat, profit and loss, honor and dishonor, happiness and misery. A true devotee neither becomes overjoyed in success nor disheartened in distress but remains steady, accepting both with equanimity.
Why does such a devotee remain unaffected?
Because those deeply absorbed in Bhagavān’s devotion perceive His presence in every being. With this realization, they naturally refrain from harming others and do not allow external circumstances to disturb their inner peace.
Understanding the Temporary Nature of Happiness and Sorrow
Both joy and sorrow are inevitable yet fleeting. Just as day follows night, life moves through phases of hardship and ease. An elevated devotee accepts both with grace and surrender, flowing with the circumstances rather than resisting them.
Taking Back Control of Our Reactions
We often allow external factors and people’s actions to dictate our emotions. Bhagavān teaches that true strength lies in remaining undisturbed, refusing to give others the power to control our inner state.
Qualities of a Devotee Who is Dear to Bhagavān
Remaining Balanced in Dualities
Life presents constant contrasts—pleasure and pain, victory and defeat, profit and loss, honor and dishonor, happiness and misery. A true devotee neither becomes overjoyed in success nor disheartened in distress but remains steady, accepting both with equanimity.
Why does such a devotee remain unaffected?
Because those deeply absorbed in Bhagavān’s devotion perceive His presence in every being. With this realization, they naturally refrain from harming others and do not allow external circumstances to disturb their inner peace.
Understanding the Temporary Nature of Happiness and Sorrow
Both joy and sorrow are inevitable yet fleeting. Just as day follows night, life moves through phases of hardship and ease. An elevated devotee accepts both with grace and surrender, flowing with the circumstances rather than resisting them.
Taking Back Control of Our Reactions
We often allow external factors and people’s actions to dictate our emotions. Bhagavān teaches that true strength lies in remaining undisturbed, refusing to give others the power to control our inner state.
Qualities of a Devotee Who is Dear to Bhagavān
- Harṣā (Extreme happiness) – A devotee does not become overly elated in joy.
- Amarṣa (Absence of hatred or malice) – There is no ill will toward anyone.
- Bhaya (Fearlessness) – A devotee does not live in fear, knowing that everything is in Bhagavān’s hands.
- Udvega (Freedom from anxiety) – Such a devotee is calm and composed, unshaken by external disturbances.
By cultivating equanimity, fearlessness, and a heart free from malice, one becomes truly beloved to Bhagavān.
napekṣaḥ(ś) śucirdakṣa, udāsīno gatavyathaḥ,
sarvārambhaparityāgī, yo madbhaktaḥ(s) sa me priyaḥ. 12.16
He who wants nothing, who is both internally and externally pure, is wise and impartial and has risen above all the distractions, and who renounces the sense of doership in all undertakings—such a devotee of Mine is dear to Me.
In this shloka, Bhagavān continues to describe the qualities of a devotee who is dear to Him.
He explains that those who embody the following virtues are especially beloved to Him:
Anapekṣaḥ (Free from Expectations)
We often experience disappointment when our expectations from others remain unfulfilled. By reducing our attachments to expectations, we free ourselves from unhappiness and frustration.
Śuci (Purity of Mind and Body)
Purity is not just about physical cleanliness but also about mental and spiritual purity. While a simple bath cleanses the body, true inner purity comes from sincere prayers and devotion to Paramātmā. Divinity manifests in a pure mind and heart.
Dakṣa (Alertness and Carefulness)
Being alert is essential in life, especially when dealing with negative emotions like anger, disappointment, or jealousy. A devotee remains careful and self-aware, preventing these emotions from clouding the mind and affecting right action.
Udāsīno (Detached and Impartial)
A true devotee remains neutral and balanced, not taking sides based on personal biases or emotions. Instead, they remain detached, seeing every situation through the lens of wisdom and devotion.
Gatavyathaḥ (Unaffected by Sorrow or Joy)
Life’s ups and downs—happiness and sorrow, praise and criticism—do not disturb a devotee's inner peace. They remain unshaken by external circumstances, knowing everything happens by Bhagavān’s will.
Sarvārambhaparityāgī (Free from the Feeling of Doership)
A true devotee focuses entirely on the task at hand, without attachment to results or recognition. They do not act out of ego or personal gain but perform every action as a duty, surrendering it to Bhagavān. If circumstances demand leaving an incomplete task, they let it go without regret.
Beyond ‘Me’ and ‘Mine’
One should not remain caught up in ego—thinking, "I am the reason behind everything." Instead, a devotee understands that success is a collective effort and gives credit to all involved, ultimately surrendering all achievements to Bhagavān.
Such a devotee is truly dear to Him.
He explains that those who embody the following virtues are especially beloved to Him:
Anapekṣaḥ (Free from Expectations)
We often experience disappointment when our expectations from others remain unfulfilled. By reducing our attachments to expectations, we free ourselves from unhappiness and frustration.
Śuci (Purity of Mind and Body)
Purity is not just about physical cleanliness but also about mental and spiritual purity. While a simple bath cleanses the body, true inner purity comes from sincere prayers and devotion to Paramātmā. Divinity manifests in a pure mind and heart.
Dakṣa (Alertness and Carefulness)
Being alert is essential in life, especially when dealing with negative emotions like anger, disappointment, or jealousy. A devotee remains careful and self-aware, preventing these emotions from clouding the mind and affecting right action.
Udāsīno (Detached and Impartial)
A true devotee remains neutral and balanced, not taking sides based on personal biases or emotions. Instead, they remain detached, seeing every situation through the lens of wisdom and devotion.
Gatavyathaḥ (Unaffected by Sorrow or Joy)
Life’s ups and downs—happiness and sorrow, praise and criticism—do not disturb a devotee's inner peace. They remain unshaken by external circumstances, knowing everything happens by Bhagavān’s will.
Sarvārambhaparityāgī (Free from the Feeling of Doership)
A true devotee focuses entirely on the task at hand, without attachment to results or recognition. They do not act out of ego or personal gain but perform every action as a duty, surrendering it to Bhagavān. If circumstances demand leaving an incomplete task, they let it go without regret.
Beyond ‘Me’ and ‘Mine’
One should not remain caught up in ego—thinking, "I am the reason behind everything." Instead, a devotee understands that success is a collective effort and gives credit to all involved, ultimately surrendering all achievements to Bhagavān.
Such a devotee is truly dear to Him.
yo na hṛṣyati na dveṣṭi, na śocati na kāṅkṣati,
śubhāśubhaparityāgī, bhaktimānyaḥ(s) sa me priyaḥ. 12.17
He who neither rejoice nor hates, nor grieves , nor desires, and who renounces both good and evil actions and is full of devotion, is dear to Me.
12.17 writeup
ṣamaḥ(ś) śatrau ca mitre ca, tathā mānāpamānayoḥ,
śītoṣṇasukhaduḥkheṣu, ṣamaḥ(s) saṅgavivarjitaḥ. 12.18
He who deals equally with friend and foe, and is the same in honour and ignominy, who is alike in heat and cold, pleasure and pain and other contrary experiences, and is free from attachment.
- ṣamaḥ śatrau ca mitre ca – Being equanimous toward both friend and foe.
Differences in opinion are natural, but harboring enmity poisons the mind. Often, those we see as enemies were once our friends, relatives, or close associates. The mistaken notions of hostility give rise to hatred, which weighs heavily on the heart.
Instead, one must rise above hatred and embrace positivity. Negative emotions burden the soul, even beyond this life, carrying anger and resentment into future births. Forgiveness is liberating—once the thorn of hatred is removed, happiness follows naturally.
Bhagavān cherishes those who cultivate forgiveness. Equanimity, or maintaining mental balance in all situations, allows one to let go of bitterness and focus on unity rather than division.
Instead, one must rise above hatred and embrace positivity. Negative emotions burden the soul, even beyond this life, carrying anger and resentment into future births. Forgiveness is liberating—once the thorn of hatred is removed, happiness follows naturally.
Bhagavān cherishes those who cultivate forgiveness. Equanimity, or maintaining mental balance in all situations, allows one to let go of bitterness and focus on unity rather than division.
- tathā mānāpamānayoḥ – Remaining steady in both honor and dishonor.
- Śītoṣṇasukhaduḥkheṣu – Remaining balanced in heat and cold, happiness and sorrow.
What initially feels unbearable soon transforms into a deeply spiritual experience. With each successive dip, the soul feels lighter, as though the holy waters cleanse not just the body but also the burdens of the mind. The very coldness that once seemed daunting now feels like a divine embrace, drawing the devotee into a state of pure devotion and surrender.
Bhagavān then explains that those who remain balanced—whether in friendship or enmity, honor or dishonor, cold or heat, joy or sorrow—and who are free from unfavorable associations are dear to HIM.
Who remained equanimous in praise and insult. Rather than holding grudges, an elevated devotee redirects that energy into devotion.
Thus, the Mahā Kumbh and the holy dip in the Ganga serve as a symbolic reminder that joy and sorrow, comfort and discomfort, honor and dishonor—are all transient. For a true seeker, everything is but a passing wave, and true peace comes from remaining equipoised in all circumstances.
• ṣamaḥ saṅgavivarjitaḥ – Treating all equally and remaining detached from material attachments.Bhagavān then explains that those who remain balanced—whether in friendship or enmity, honor or dishonor, cold or heat, joy or sorrow—and who are free from unfavorable associations are dear to HIM.
Who remained equanimous in praise and insult. Rather than holding grudges, an elevated devotee redirects that energy into devotion.
Thus, the Mahā Kumbh and the holy dip in the Ganga serve as a symbolic reminder that joy and sorrow, comfort and discomfort, honor and dishonor—are all transient. For a true seeker, everything is but a passing wave, and true peace comes from remaining equipoised in all circumstances.
True devotion lies in rising above all dualities, treating joy and sorrow, honor and dishonor, friend and foe with equal acceptance.
tulyanindāstutirmaunī, santuṣṭo yena kenacit,
aniketaḥ(s) sthiRāmatiḥ(r), bhaktimānme priyo naraḥ. 12.19
He who takes praise & criticism alike, and is given to contemplation and is contented with any means of subsistence available, entertaining no sense of ownership and attachment in respect of his dwelling-place and is full of devotion to Me, that person is dear to Me.
Bhagavān reiterates that one should practice Tulyanindāstutir—remaining equanimous in both praise and criticism—and embrace maunī, or silence. Silence helps eliminate external distractions, leading the mind into deep contemplation of the Paramātmā.
The word muni (sage) is closely related to maunī (silent), as a true sage turns inward, speaking only to the Divine within. One who cultivates this inner dialogue and remains unaffected by external opinions becomes dear to Bhagavān.
HE then speaks of Santushto yena kenachit—being content with whatever one has in all circumstances.
A story illustrates this truth:
Sikandar (Alexander the Great), driven by his insatiable desire for conquest, once arrived in India, expecting kings to bow before him. However, in one village, instead of a ruler, he found a Naga Sadhu sitting in deep meditation by a riverbank. When summoned, the Sadhu refused to go. When asked why he lived with nothing, he replied, "I rule over nothing, yet I am bound by nothing. That makes me freer than any emperor."
Sikandar, puzzled, asked, "Why don’t you try to conquer something?" The Sadhu smiled and asked, "What will I gain from it?" "You will be happy," Sikandar replied. The Sadhu responded, "I am already happy." For the first time, Sikandar was speechless. He had conquered half the world, yet he still had to demand obedience. Was he truly a ruler—or a slave to his own desires?
On his deathbed, he made a final request: "When I die, leave my hands hanging outside my coffin, so the world may see that even Alexander the Great leaves empty-handed."
This exemplifies Santushto yena kenachit—true contentment is not found in possessions or achievements, but in inner fulfillment.
The Bhagavad Gītā speaks of Parakarma—performing actions with dedication, yet remaining content with what one has.
Everyone is born crying, but some spend their entire lives complaining. Over time, such negativity isolates them. Instead, one should cultivate gratitude, always acknowledging Bhagavān’s grace, even in pain. When asked how one is, one should respond with joy, appreciating life’s blessings.
The word muni (sage) is closely related to maunī (silent), as a true sage turns inward, speaking only to the Divine within. One who cultivates this inner dialogue and remains unaffected by external opinions becomes dear to Bhagavān.
HE then speaks of Santushto yena kenachit—being content with whatever one has in all circumstances.
A story illustrates this truth:
Sikandar (Alexander the Great), driven by his insatiable desire for conquest, once arrived in India, expecting kings to bow before him. However, in one village, instead of a ruler, he found a Naga Sadhu sitting in deep meditation by a riverbank. When summoned, the Sadhu refused to go. When asked why he lived with nothing, he replied, "I rule over nothing, yet I am bound by nothing. That makes me freer than any emperor."
Sikandar, puzzled, asked, "Why don’t you try to conquer something?" The Sadhu smiled and asked, "What will I gain from it?" "You will be happy," Sikandar replied. The Sadhu responded, "I am already happy." For the first time, Sikandar was speechless. He had conquered half the world, yet he still had to demand obedience. Was he truly a ruler—or a slave to his own desires?
On his deathbed, he made a final request: "When I die, leave my hands hanging outside my coffin, so the world may see that even Alexander the Great leaves empty-handed."
This exemplifies Santushto yena kenachit—true contentment is not found in possessions or achievements, but in inner fulfillment.
The Bhagavad Gītā speaks of Parakarma—performing actions with dedication, yet remaining content with what one has.
Everyone is born crying, but some spend their entire lives complaining. Over time, such negativity isolates them. Instead, one should cultivate gratitude, always acknowledging Bhagavān’s grace, even in pain. When asked how one is, one should respond with joy, appreciating life’s blessings.
A daily evening prayer after lighting the lamp that was recited in the childhood was shared:
शुभं करोति कल्याणमारोग्यं धनसंपदा ।
शत्रुबुद्धिविनाशाय दीपज्योतिर्नमोऽस्तुते ॥
The essence: I bow to the light of the lamp that brings auspiciousness, health and prosperity in the atmosphere, so that the evil thought in the mind will be destroyed.
The initial thinking as a child was shared: used to think that lighting the lamp would destroy the enemies. Later realized that the evil mind within oneself is one's enemy. So, one should keep such a lamp burning within too to subdue the wrong thoughts.
The initial thinking as a child was shared: used to think that lighting the lamp would destroy the enemies. Later realized that the evil mind within oneself is one's enemy. So, one should keep such a lamp burning within too to subdue the wrong thoughts.
Bhagavān also describes:
- Aniketaḥ—one without attachment to a home, often associated with Shivji, who resides in cremation grounds. The sky holds both black and white clouds without distinction, while remaining still and vast. Similarly, one must rise above worldly attachments.
- Sthirāmatiḥ—one with unwavering resolve.
ye tu dharmyāmṛtamidaṁ(y̐), yathoktaṁ(m) paryupāsate,
śraddadhānā matparamā, bhaktāste'tīva me priyāḥa.12.20.
Those devotees, however, who partake in a disinterested way of this nectar of pious wisdom set forth above, endowed with faith and solely devoted to Me, they are extremely dear to me.
- ye tu dharmyāmṛtamidaṁ—The nectar of dharma that Bhagavān has imparted.
- yathoktaṁ paryupāsate—Following the path of Bhakti as HE has instructed.
The word āsana means to sit, and upāsana means sitting beside. The highest upāsana is to sit near Bhagavān, immersing oneself in HIS presence.
- śraddadhānā matparamā—With unwavering faith and complete surrender to HIM.
- ye tu dharmyāmṛtamidaṁ—HE describes HIS teachings as the nectar of wisdom.
- yathoktaṁ paryupāsate—If one follows HIS words with sincerity.
Bhagavān assures Arjuna that one who worships HIM with devotion and has absolute confidence in HIM can never go wrong and remains eternally dear to HIM.
Those who are paryupāsate—who serve Bhagavān with steadfast devotion and total surrender—are beloved to the Paramātmā. With this, Bhagavān concludes HIS discourse on Bhakti Yoga.
The essence of uninterrupted devotion towards the Supreme Divine is beautifully expressed in the following bhajan:
Those who are paryupāsate—who serve Bhagavān with steadfast devotion and total surrender—are beloved to the Paramātmā. With this, Bhagavān concludes HIS discourse on Bhakti Yoga.
The essence of uninterrupted devotion towards the Supreme Divine is beautifully expressed in the following bhajan:
कर प्रणाम तेरे चरणों में लगता हूं अब तेरे काज।
पालन करने को आज्ञा तब मैं नियुक्त होता हूं आज॥
अन्तर में स्थित रह मेरी बागडोर पकड़े रहना।
निपट निरंकुश चंचल मन को सावधान करते रहना॥
अन्तर्यामी को अन्तः स्थित देख सशंकित होवे मन।
पाप वासना उठते ही हो, नाश लाज से वह जल भुन॥
जीवों का कलरव जो दिन भर सुनने में मेरे आवे।
तेरा ही गुनमान जान मन प्रमुदित हो अति सुख पावे॥
तू ही है सर्वत्र व्याप्त हरि ! तुझमें यह सारा संसार।
इसी भावना से अन्तर भर मिलूं सभी से तुझे निहार॥
प्रतिपल निज इन्द्रिय समूह से जो कुछ भी आचार करूं।
केवल तुझे रिझाने, को बस तेरा ही व्यवहार करूं॥
कर प्रणाम तेरे चरणों में लगता हूं अब तेरे काज।
पालन करने को आज्ञा तब मैं नियुक्त होता हूं आज॥
पालन करने को आज्ञा तब मैं नियुक्त होता हूं आज॥
अन्तर में स्थित रह मेरी बागडोर पकड़े रहना।
निपट निरंकुश चंचल मन को सावधान करते रहना॥
अन्तर्यामी को अन्तः स्थित देख सशंकित होवे मन।
पाप वासना उठते ही हो, नाश लाज से वह जल भुन॥
जीवों का कलरव जो दिन भर सुनने में मेरे आवे।
तेरा ही गुनमान जान मन प्रमुदित हो अति सुख पावे॥
तू ही है सर्वत्र व्याप्त हरि ! तुझमें यह सारा संसार।
इसी भावना से अन्तर भर मिलूं सभी से तुझे निहार॥
प्रतिपल निज इन्द्रिय समूह से जो कुछ भी आचार करूं।
केवल तुझे रिझाने, को बस तेरा ही व्यवहार करूं॥
कर प्रणाम तेरे चरणों में लगता हूं अब तेरे काज।
पालन करने को आज्ञा तब मैं नियुक्त होता हूं आज॥
The session concluded with heartfelt wishes for all women on the occasion of Women’s Day. The study of the 12th Chapter of the Bhagavad Gītā was completed, with the reminder to continue this divine journey without interruption.
The session ended with Harinām Sankīrtan, followed by an engaging Question and Answer session, where profound queries were addressed with practical wisdom and deep spiritual insights.
QUESTION AND ANSWERS
Avaniji,
Q:The Śṛṣṭi is created by Brahmā, Viṣṇu, and Maheśa. Bhagavān Śiva worships Bhagavān Viṣṇu, and Bhagavān Rāma worships Bhagavān Śiva. Then why does Śrī Kṛṣṇa ask to worship Him?
A: In the Mahābhārata, whenever Śrī Kṛṣṇa speaks, it is mentioned as Vāsudeva uvāca. However, in the Bhagavad Gītā, it is stated as Bhagavān uvāca, signifying that Bhagavat Tattva itself is speaking through Śrī Kṛṣṇa. Here, Śrī Kṛṣṇa is not asking to worship His individual form but the Supreme Divine (ParaBrahmā). This Supreme may be in any form that one upholds—be it Bhagavān Śiva, Bhagavān Viṣṇu, or Bhagavān Gaṇeśa. The essential teaching is to contemplate and surrender to the Supreme Divine.
Medhaji
Q: Can you explain the 17th Śloka, please?
A: yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati
śubhāśubha-parityāgī bhaktimān yaḥ sa me priyaḥ
Those who neither rejoice in mundane pleasures nor despair in worldly sorrows, who neither lament over loss nor hanker after gain, and who renounce both auspicious and inauspicious deeds—such a devoted person is very dear to HIM. True devotees remain equanimous in both pleasant and unpleasant worldly circumstances, fully absorbed in devotion to the Supreme.
Q: Can you explain the 17th Śloka, please?
A: yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati
śubhāśubha-parityāgī bhaktimān yaḥ sa me priyaḥ
Those who neither rejoice in mundane pleasures nor despair in worldly sorrows, who neither lament over loss nor hanker after gain, and who renounce both auspicious and inauspicious deeds—such a devoted person is very dear to HIM. True devotees remain equanimous in both pleasant and unpleasant worldly circumstances, fully absorbed in devotion to the Supreme.
Gautamji
Q: I am a businessman. As mentioned in the Bhagavad Gītā, we should renounce the fruits of our karma. How should we then motivate our colleagues to perform their duties?
A: Motivation comes from within, and its ultimate source is the Bhagavad Gītā. The Gītā teaches us to perform our duties diligently. Earning wealth is not wrong—if one earns 1 crore and aspires to earn 10 crore, there is no fault in it. However, the key is to use the wealth in a manner that pleases Bhagavān. We must act as trustees of the wealth we accumulate, not as its absolute owners. The true purpose of prosperity lies in using it for the welfare of others.
Q: I am a businessman. As mentioned in the Bhagavad Gītā, we should renounce the fruits of our karma. How should we then motivate our colleagues to perform their duties?
A: Motivation comes from within, and its ultimate source is the Bhagavad Gītā. The Gītā teaches us to perform our duties diligently. Earning wealth is not wrong—if one earns 1 crore and aspires to earn 10 crore, there is no fault in it. However, the key is to use the wealth in a manner that pleases Bhagavān. We must act as trustees of the wealth we accumulate, not as its absolute owners. The true purpose of prosperity lies in using it for the welfare of others.
For instance, consider JRD Tata—though he was a highly successful businessman, he utilized his wealth to establish Tata Memorial Hospital and contribute to the well-being of society. True success lies in working with a sense of duty while remaining detached from the desire for personal gain.
Dr. Sunita Madanji
Q: I have taken a Sankalpa and surrendered to the lotus feet of Śrī Hari. Will it count as Karmaphala?
A:The Bhagavad Gītā provides guidance on this. As humans, we have certain duties to perform. The niṣkāma bhāva (desireless devotion) with which you surrender is valuable in fulfilling your immediate Sankalpa. However, for attaining Mokṣa, mere niṣkāma bhāva is not enough—one must cultivate unwavering devotion over a lifetime.
Q: I have taken a Sankalpa and surrendered to the lotus feet of Śrī Hari. Will it count as Karmaphala?
A:The Bhagavad Gītā provides guidance on this. As humans, we have certain duties to perform. The niṣkāma bhāva (desireless devotion) with which you surrender is valuable in fulfilling your immediate Sankalpa. However, for attaining Mokṣa, mere niṣkāma bhāva is not enough—one must cultivate unwavering devotion over a lifetime.
Consider an analogy: if you deposit money for a short term, you will earn a small interest, but if you keep it for 10 years, the interest will accumulate significantly. Similarly, short-term devotion may bring temporary benefits, but only continuous and lifelong devotion leads to Mokṣa. True surrender lies in dedicating every moment to the Supreme, beyond seeking transient gains.
The discourse concluded with a prārthanā offering at the padakamala (lotus feet) of Śrī Hari, followed by the recitation of the Hanumān Chalisa.
The discourse concluded with a prārthanā offering at the padakamala (lotus feet) of Śrī Hari, followed by the recitation of the Hanumān Chalisa.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(y̐) yogaśāstre śrīkṛṣṇārjunasaṃvāde
bhaktiyogo nāma dvādaśo'dhyāyaḥ.
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