विवेचन सारांश

Elevating Consciousness: The Role of Faith, Food, and Austerity in Spiritual Growth

Little Keshav had a beautiful morning routine. Every day, he would sit with his parents during their daily Pooja. Though his father or mother performed the rituals, Keshav watched every step with great fascination.His father had a devghar (home shrine) filled with beautifully adorned murtis (idols) of various Devatās. His Pooja was a ritual of love and devotion:

• He would gently bathe each murti in warm water, ensuring they were cleansed with care.
• Then, he would dry them with a soft cloth and place them back in their specific positions in the devghar.
• He would apply Tilak on their foreheads and offer fresh flowers while chanting mantras for each deity.
• Next came the incense sticks. As he lit them, fragrant smoke would swirl gracefully, filling the room with divine energy.
• This was followed by a soulful Aarti, where the rhythmic movement of the lamp created a mesmerizing atmosphere.
• Finally, he would place Prasad before Bhagavān, offering the food with gratitude and reverence.

Keshav loved watching all of this. Though he did not fully understand the meaning of the mantras, his heart was filled with faith and devotion.

One day, his father had to travel to another city for work, and his mother was busy with household duties. Before leaving, his father turned to Keshav and said,

"Keshav, would you like to perform the Pooja in my absence?" 

Keshav’s eyes sparkled with excitement. "Yes, Baba! I will do it just like you."

The next morning, Keshav woke up early, took a bath, and went to the devghar. His heart was full of enthusiasm.

He tried to replicate everything he had seen his father do:

• He took out the idols, but in his eagerness, he placed them in different spots than usual.
• He did not know all the mantras his father used to chant, but he remembered one—
  "Śrī Kṛṣṇam Vande Jagadgurum."
  So, he kept repeating it with complete sincerity.
• He lit the incense sticks, watching the smoke rise beautifully in circles.
• He waved the Aarti lamp, singing the only tune he knew.
• Finally, he placed Prasad before Bhagavān and folded his hands in prayer.

Keshav was filled with joy. His small heart felt connected to Bhagavān in a way he had never experienced before.

When his father returned, Keshav eagerly shared his experience. But suddenly, a thought troubled him. He looked up and asked,

"Baba, I performed the Pooja, but I did not do it exactly like you. I placed the murtis differently, and I did not know the mantras. Would Bhagavān still accept my Pooja?"

Now, let me ask all of you—what do you think?

Those who believe that Bhagavān accepted Keshav’s Pooja, fold your hands in Namaskāra.

I see all of you in that position! And some of you have even applied Tilak on your forehead. That is very good!

Keshav’s question is very important. It is the same doubt that Arjuna had in his heart.

• Keshav worshipped Bhagavān with sincerity but did not follow the exact scriptural method.
• There are many people who worship with deep devotion, but they may not know the precise rituals prescribed in the śāstras.
• Does Bhagavān accept such prayers?
• Or does faith need to be guided by scriptural wisdom?

This is the question Arjuna is asking in Bhagavadgītā 17.1—where do such people stand? Is their faith Sāttvika (pure), Rājasika (driven by passion), or Tāmasika (in ignorance)?

Śrī Bhagavān will now answer this question, explaining the three types of faith and their impact on spiritual growth.

Are you all ready to discover the answer?

Śrī Bhagavān explains that faith is determined by one’s inborn nature (Svabhāva), which is shaped by the three Guṇas—Sattva (purity), Rajas (passion), and Tamas (ignorance). Let’s explore these three types of faith with some real-life examples.

• Worship is done with a pure heart, out of love and gratitude.
• No expectation of personal gain, only devotion and service.
• Helps others, follows Dharma, respects elders.
• Parents or grandparents who do daily pooja without asking for rewards.

• Worship is done, but only with the thought, "What will I get in return?"
• Focuses on rewards, success, and personal benefits.
• "If I memorize the Bhagavadgītā, will you give me a video game?"
• "Give me a cycle if I come in the top five!"
  Too much Rājasik thinking can trap us in the cycle of desire and disappointment.

• No effort, no discipline, just laziness and blind beliefs.
• Kumbhakarṇa, who slept for six months and woke up only to eat all day.
• Watching mobile reels endlessly, promising, "Only 5 minutes," but wasting hours.

Some children are naturally gifted—good singers, sharp learners, or skilled athletes. This is due to past-life impressions (Saṁskāras).

• Swami Govind Dev Giri Ji Maharaj started teaching Bhagavadgītā at just 15.
• Lata Mangeshkar had a divine voice from childhood.
• Sachin Tendulkar played cricket exceptionally well at a young age.

Now, all of you have joined Geeta Pariwar and are learning Bhagavadgītā. What does this mean? It is due to good deeds in your past birth.

1. Sāttvikī Śraddhā – Pure, selfless faith, dedicated to Dharma.
2. Rājasī Śraddhā – Faith mixed with self-interest and expectations.
3. Tāmasī Śraddhā – Faith that is lazy, ignorant, or misdirected.

Now tell me, which Śraddhā should we follow?

• Sāttvikī!
  And what should we avoid?
• Excessive Rājasik and Tāmasik tendencies!

Śrī Bhagavān is guiding us on how to purify our faith and walk the right path. Are you ready to learn more?

Śrī Bhagavān reveals a deep truth—our faith (Śraddhā) and inner nature (Svabhāva) shape who we are and what we become. Everyone has different interests, talents, and tendencies, and these are not random. They are shaped by the impressions (Saṁskāras) from past births.

Our Svabhāva (natural inclination) is reflected in our likings. Some of you enjoy swimming, some love singing, some are drawn to dancing, some to painting, some enjoy chanting Gītā verses, and others love cricket. Why do these differences exist? Because of a push from our past birth. These interests and inclinations are not developed overnight but carried forward across lifetimes.

Now think—if we read and understand Bhagavadgītā properly in this life, will we not grasp it more easily in our next life? Yes, right? Then, wouldn’t it be wise to cultivate good impressions now?

Just as we naturally follow heroes and role models in fields of our interest, our faith also aligns with our aspirations. If someone dreams of being a chess master, they look up to Viswanathan Anand. If someone wants to build physical strength, they worship Hanuman Ji. If someone seeks wealth and prosperity, they turn to Lakṣmī Ji. A seeker of knowledge and wisdom surrenders to Sarasvatī Ji, while an artist or dancer is drawn to Natarāja (Bhagavān Śiva in his cosmic dance form).

The person we admire, the ideal we hold high, shapes our character. If we revere those who are wise, disciplined, and noble, we naturally start absorbing their qualities. On the other hand, if we idolize the wrong influences, our thoughts and actions drift accordingly. Śrī Bhagavān emphasizes that a person becomes what they believe in—their faith molds their future, not just in this life but beyond.

Key Takeaway

Our Svabhāva (nature) is shaped by past impressions. Our actions and learning in this life will influence our future births. Choosing the right inspirations and role models is crucial, as they shape our mindset, character, and destiny. Faith is not separate from us—it defines who we are and what we become.

Let us cultivate Sāttvikī Śraddhā, surround ourselves with noble influences, and walk the path of wisdom and Dharma. This effort will not just benefit us in this life but will carry forward as divine impressions for future lives.

Śrī Bhagavān continues to explain how faith is influenced by one’s inner nature (Svabhāva). The type of worship a person is drawn toward reflects their dominant Guṇa (quality).

• Sāttvika people worship Devatās (gods like Viṣṇu, Śiva, Lakṣmī, Sarasvatī, Hanumān, etc.) because they seek wisdom, peace, and selfless devotion.
• Rājasika people worship Yakṣas (celestial beings associated with wealth) and Rākṣasas (powerful entities) because they desire power, success, and material achievements.
• Tāmasika people worship ghosts, spirits, and the dead because they are influenced by fear, superstition, and ignorance.

What we worship reflects what we value the most.

A person’s faith aligns with their desires.

• If someone wants spiritual upliftment, they turn to Bhagavān.
• If they seek material gains, they look to powerful but worldly beings.
• If they are in darkness, fear, or ignorance, they are drawn toward lower forces.

Think about it—who do we keep as our inspiration?

• A child interested in knowledge and wisdom will look up to great saints and scholars.
• A person seeking strength and bravery will admire Hanumān Ji or Bhagavān Śiva.
• Someone focused on money and luxury may be drawn toward demigods of wealth and power.
• Those with fear or confusion may fall into worshipping spirits or engaging in blind superstitions.

What does this teach us?

The quality of our worship determines the quality of our mind and future.

When we first joined our Gītā class, we did not know much. But today, we have learned a lot. We have studied Chapters 12, 15, and 16, and we enjoy the lessons.

• In Chapter 16, we learned about Daivī Guṇas (divine qualities).
• In Chapter 12, we understood the characteristics of a true Bhakta (devotee).
• As we continue learning, our faith is growing stronger. Right?

We all worship Bhagavān, and this helps us develop our Sāttvik nature. Now, let me ask—which Bhagavān do you worship?

• Bhuvan Bhayya likes Hanumān Ji.
• Vighnajit Bhayya likes Śiva Ji.
• Abhinandan has observed Mahāśivarātri Upavāsa.
• Lavanya Ji likes Śrī Kṛṣṇa Bhagavān.
• Dau Bhayya also worships Hanumān Ji.

Very good! Before beginning any study, we should pray to Devī Sarasvatī, as she bestows wisdom and helps us learn better. By doing so, we strengthen our Sāttvik nature.

Śrī Bhagavān tells us that Rājasika people worship Yakṣas (celestial beings associated with wealth) and Rākṣasas (powerful beings). They focus on material wealth, status, and power.

For example, Kuber, the king of Yakṣas, built Suvarṇa Laṅkā (Golden Lanka). But who ruled over Lanka later? Rāvaṇa, who captured it illegitimately.

• Kuber represents wealth earned through effort and used wisely.
• Rāvaṇa represents wealth taken through arrogance and misuse.

Both demonstrate Rājasika characteristics—seeking wealth and power, but with different intentions.

Sāttvika wealth is different. Lakṣmī Ji bestows more wealth upon those who can put it to good use—helping society, supporting Dharma, and uplifting others. This is Sāttvik wealth, used for righteous purposes.

• Sāttvika people worship Bhagavān and seek wisdom, devotion, and purity.
• Rājasika people worship wealth, success, and power.
• Tāmasika people fall into superstitions, ghost worship, and blind faith.

What we worship shapes our character and future. If we want a pure, strong, and noble mind, we must choose our faith carefully. Who we worship influences our thoughts, actions, and destiny. 

Let us continue on this path of wisdom and faith.

Śrī Bhagavān continues to explain how faith is influenced by one’s inner nature (Svabhāva). The type of penance a person is drawn toward reflects their dominant Guṇa (quality).

Some people perform extreme austerities (Tapasya) but not in accordance with the scriptures (Aśāstravihita Tapa). They are driven by pride (Ahaṅkāra), hypocrisy (Dambha), and personal desires (Kāma and Rāga). Their penance is meant not for purification but for self-glorification and gaining power.

You have studied how Hiraṇyakaśipu performed severe Tapasya (penance) to please Brahmadeva and obtain a boon.

• He stood on one leg, hands raised upward, enduring extreme weather for years.
• His Tapasya was not for spiritual upliftment or the welfare of others.
• Instead, it was driven by ego (Ahaṅkāra) and the desire for invincibility.

This is an example of Aśāstravihita Tapa—austerity performed with selfish intent, not for Dharma or devotion.

While extreme penance for personal power is undesirable, taking some discomfort to help others is considered noble Tapa.

For example, imagine you are traveling in a crowded bus, and you see an elderly lady standing because there are no empty seats.

• If you offer your seat despite your own discomfort, that is a desirable Tapa.
• It shows sacrifice, humility, and care for others.
• True Tapa is not about self-inflicted suffering but about selflessness and kindness.

Bhagavān appreciates Tapasya that benefits others and cultivates inner purity rather than Tapasya done for pride and personal gain.

1. Austerities Driven by Ego – Some people perform tapasya, fasting, or extreme rituals, not for spiritual progress, but to prove their superiority to others.
2. Self-Torture in the Name of Worship – Some follow painful, harmful practices, thinking it will please Bhagavān. But Bhagavān never asks anyone to hurt themselves. True devotion brings joy, peace, and wisdom.
3. Desires for Power and Fame – Some take up penance with the hope of gaining special powers, influence, or control over others. Their purpose is not surrender to Bhagavān but self-glorification.

Such misguided practices are not true Tapa (austerity) but false demonstrations of faith, leading a person away from true spirituality.

We should ask ourselves:

• Are we performing our duties with sincerity, or just for display?
• Are we fasting or doing rituals with devotion, or just because others are watching?
• Are we following Śāstras with understanding, or just creating new customs for pride?

True Tapa should lead to inner purification, humility, and devotion, not pride and self-importance.

• True Tapasya (austerity) aligns with scriptures and Dharma.
• Austerities done with ego, pride, or to impress others are not spiritual.
• Any practice that harms oneself or others is not Bhagavān’s path.
• The right Tapa purifies the mind and strengthens Sāttvikī Śraddhā.
• True austerity is when we take discomfort for the welfare of others, like giving up a seat for an elderly person.

Let us focus on pure, meaningful Tapasya, which brings us closer to Bhagavān with love and wisdom.

Śrī Bhagavān further explains the Aśāstravihita Tapa (unauthorized austerities) that were mentioned in the previous verse. Some people engage in extreme penances that harm their own body, thinking that such self-torture will bring spiritual progress. However, Bhagavān makes it clear that such people are not acting out of wisdom but out of ignorance and arrogance.

• They weaken their own body (Karśayantaḥ Śarīrastham) by depriving it of essential nourishment, rest, and care.
• They fail to recognize that Bhagavān Himself resides within their body and that harming oneself is also an insult to the Divine Presence within.
• Instead of following the balanced, righteous path of Dharma, they take pride in their extreme suffering, believing it will lead to spiritual power or recognition.
• Such actions do not lead to liberation but reflect an Asuric (demonic) mindset, as they go against the harmony and purpose of life given by Bhagavān.

• Eating in moderation, exercising, and maintaining health is also Tapasya.
• Speaking truthfully but gently, avoiding gossip, and controlling anger is Tapasya.
• Practicing self-control without harming the body or mind is Tapasya.
• Offering time to serve others, helping the needy, and living a righteous life is the highest form of Tapasya.

• Are we practicing self-discipline in a healthy, balanced way?
• Are we taking care of our body, knowing that Bhagavān resides within us?
• Are we mistaking extreme suffering as spirituality?

True devotion is not about self-torture but about purity of heart, selflessness, and wisdom.

• Bhagavān resides within our body; harming it is against Dharma.
• Self-torture does not lead to spiritual progress; it reflects ignorance.
• True Tapasya is about self-discipline, purity, and balanced living.
• A Sāttvika approach to Tapasya strengthens both the body and mind.

Let us walk the path of wisdom, devotion, and balance, keeping Bhagavān in our hearts and following His teachings in the right spirit.

After explaining how faith (Śraddhā) and Tapasya (austerity) are influenced by the three Guṇas, Śrī Bhagavān now expands the discussion to include Ahāra (food), Yajña (sacrifice), Tapasya (penance), and Dāna (charity).

• Just as faith and austerity are shaped by a person’s inner nature (Sattva, Rajas, or Tamas),
• The kind of food one prefers,
• The way one performs Yajña (sacrifices or spiritual practices),
• The type of Tapasya (austerity) one engages in,
• And the way one gives charity (Dāna),
  are all governed by the same threefold classification.

Food is essential for life, health, and the mind. The type of food one eats directly influences thoughts, emotions, and actions. Since mind and body are interconnected, our choice of food impacts our spiritual and material well-being.

We have often heard the phrase: "You become what you eat." This is not just a saying but a deep truth explained in the Gītā.

• Sāttvika food promotes clarity, peace, and health.
• Rājasika food excites passion, restlessness, and ambition.
• Tāmasika food leads to ignorance, laziness, and negativity.

This applies not only to food but also to sacrifices (Yajña), discipline (Tapasya), and charity (Dāna). The way we perform these actions reflects our dominant Guṇa.

Bhagavān Śrī Kṛṣṇa now prepares Arjuna to understand the distinctions between Sāttvika, Rājasika, and Tāmasika forms of:

• Ahāra (Food) – The kind of food a person enjoys.
• Yajña (Sacrifice) – How one performs their spiritual duties.
• Tapasya (Austerity) – The way a person disciplines their mind and body.
• Dāna (Charity) – The way one gives to others.

These four aspects of life reflect the mental and spiritual state of an individual. By observing how a person eats, sacrifices, disciplines, and gives, one can understand their Guṇa-based disposition.

We should ask ourselves:

• What kind of food do we naturally prefer? Is it nutritious and balanced or overly spicy and stimulating?
• Do we perform our religious duties with sincerity or for show?
• Do we follow discipline in life with understanding or just to gain admiration?
• Do we give charity selflessly or with expectations in return?

Each of these choices determines our spiritual progress. Śrī Bhagavān now explains each of these aspects in detail in the coming verses.

• Our food, worship, discipline, and charity are influenced by our inner nature.
• By refining these aspects, we can cultivate a more Sāttvika life.
• The quality of what we consume—physically and mentally—shapes our future.

Let us be mindful of what we eat, how we pray, how we discipline ourselves, and how we give to others so that we move toward a life of purity, wisdom, and devotion.

Śrī Bhagavān now begins explaining the threefold nature of food (Ahāra) and how it affects a person’s mind, body, and spiritual progress.

People with a Sāttvika temperament naturally prefer foods that are:

• Āyuḥ-Vardhaka – Increase longevity and vitality.
• Sattva-Vardhaka – Enhance mental clarity, purity, and wisdom.
• Bala-Vardhaka – Provide strength and energy.
• Ārogya-Vardhaka – Promote good health and immunity.
• Sukha-Prīti-Vivardhana – Bring happiness and contentment.

Such foods are light, nourishing, and easily digestible. They help maintain a calm and focused mind, free from restlessness or lethargy.

• Rasyāḥ (Juicy) – Contains natural sweetness, refreshing, and enjoyable.
• Snigdhāḥ (Oily and Nourishing) – Includes healthy fats that provide energy and balance.
• Sthirā (Substantial and Sustaining) – Provides long-lasting strength and nourishment.
• Hṛdyāḥ (Pleasant and Agreeable) – Naturally pleasing to the heart and mind.

1. Fresh Fruits – Apples, bananas, mangoes, oranges, pomegranates.
2. Fresh Vegetables – Spinach, carrots, cucumbers, bottle gourd, beans.
3. Whole Grains – Rice, wheat, millets, barley.
4. Dairy Products – Milk, ghee, butter (when taken in moderation).
5. Nuts and Seeds – Almonds, cashews, walnuts, sesame seeds.
6. Natural Sweeteners – Honey, jaggery (instead of refined sugar).
7. Mild Spices – Turmeric, cumin, coriander, fennel, cardamom.
8. Pure Water and Herbal Teas – Nourishing and cleansing for the body.

• Keeps the body energetic yet light, preventing sluggishness.
• Enhances concentration, wisdom, and clarity of thought.
• Develops a calm, peaceful, and compassionate nature.
• Supports spiritual growth and meditation.

Sāttvika food is not only about what we eat but also how we eat. Eating should be done with gratitude, mindfulness, and without overindulgence.

We should ask ourselves:

• Are we eating fresh, natural, and wholesome food?
• Are we mindful while eating, or do we eat in a hurry or while watching mobile screens?
• Are we eating to nourish our body and mind or just for taste and indulgence?

When we choose Sāttvika food, our body becomes healthier, our mind becomes sharper, and our spiritual journey becomes smoother.

• Sāttvika food nourishes both body and mind, promoting health, strength, and clarity.
• It is naturally tasty, fresh, and easy to digest.
• Food should be taken with gratitude, avoiding overindulgence.
• What we eat directly influences our thoughts and actions.

Let us make conscious choices in our food habits, aligning them with Sāttvika qualities to enhance our physical, mental, and spiritual well-being.

After describing Sāttvika and Rājasika food, Śrī Bhagavān now explains Tāmasika food, which is consumed by people dominated by Tamas Guṇa (the quality of ignorance, laziness, and darkness).

People with a Tāmasika temperament naturally prefer foods that are:

• Yātayāmam (Overcooked or Leftover for a Long Time) – Food that has lost its natural freshness and nutrients.
• Gata-Rasam (Tasteless and Insipid) – Food tha lacks any natural taste, such as stale or reheated food.
• Pūti (Foul-Smelling and Rotten) – Food that has started to decay, emit a bad odor, or is unclean.
• Paryuṣitam (Stale and Old) – Food that has been stored for too long, such as food kept overnight without refrigeration.
• Ucchiṣṭam (Leftover and Contaminated) – Food that has been half-eaten by others or exposed to germs.
• Amedhyam (Impure and Unhygienic) – Food that is prepared or eaten in an impure manner, including food cooked in unclean conditions.

• Increases laziness, inertia, and dullness.
• Makes the mind confused, disoriented, and weak.
• Leads to physical illnesses like indigestion, lethargy, and infections.
• Prevents clarity of thought and spiritual progress.

Unlike Sāttvika food, which nourishes both the body and mind, and Rājasika food, which overstimulates the senses, Tāmasika food weakens both the body and consciousness, leading to negativity and ignorance.

1. Spoiled or Rotten Food – Food that has become moldy, sour, or smells bad.
2. Stale and Leftover Food – Food that has been kept for long hours and lost its freshness.
3. Unhygienic and Contaminated Food – Food that is prepared in dirty surroundings or by unclean hands.
4. Excessively Processed and Artificial Food – Preserved and junk foods with no nutritional value.
5. Intoxicating Substances – Alcohol, drugs, and fermented substances that dull the mind.
6. Excessively Oily or Burnt Food – Deep-fried food that has been reheated multiple times.
7. Food Eaten Without Cleanliness or Respect – Eating in a dirty place or without gratitude and mindfulness.

• Causes laziness, depression, and a lack of motivation.
• Leads to clouded thinking, confusion, and lack of focus.
• Increases impurity in thoughts and actions.
• Causes digestive disorders, toxicity, and sluggishness.

Many people store food in the refrigerator for days and keep reheating it instead of cooking fresh food. While it may be convenient, Bhagavān warns us that such food has lost its natural vitality and Prāṇa (life force). Eating such food regularly can make the mind dull and the body weak.

Another example—fast food and junk food. Many of these foods are stored for months before consumption, filled with artificial preservatives to make them last longer. Though they may taste good, they are nutritionally empty and full of harmful chemicals.

We should ask ourselves:

• Are we eating fresh, clean, and nourishing food?
• Are we avoiding stale, processed, and unhygienic food?
• Are we choosing food that promotes health and clarity or just convenience?

Bhagavān teaches us that food should be chosen not just for taste but for its impact on our physical and mental well-being.

• Tāmasika food is unhealthy, impure, and leads to dullness and confusion.
• It reduces both physical energy and mental sharpness.
• Eating fresh, clean, and Sāttvika food increases vitality and wisdom.
• What we eat determines the quality of our thoughts, emotions, and spiritual progress.

Let us be mindful of what we consume, as our food directly shapes our body, mind, and destiny. Choosing fresh and nourishing food is a step toward a healthier and spiritually aware life.

The session concluded with an offering of our learnings at the Lotus feet of Bhagavān, chanting “Hari Sharanam Hari Sharanam”. This was followed by an engaging Question and Answer session, where participants asked insightful questions related to the Bhagavad Gītā and previous discussions.

• Q: Last week, I had asked a question regarding the Rāmāyaṇa. You mentioned you would find out and let us know.
  
  
  
  • A: Rāvaṇa was under a curse (Śhāpa), but its execution depended on a specific condition, much like an IF-THEN-ELSE statement in programming. The curse would activate based on Rāvaṇa’s mental state at the time of committing an act. When he kidnapped Mātā Sītā, his mind was focused only on the act of abduction itself, without any additional sinful intent. Because of this, the curse did not take effect at that moment.


• Q: I have another question. Can you explain this verse from Chapter 12?
  सम: शत्रौ च मित्रे च तथा मानापमानयो: | शीतोष्णसुखदु:खेषु सम: सङ्गविवर्जित: || 12.18||
  • A: This verse describes the qualities of a true Bhakta (devotee), as explained in Chapter 12. Bhagavān says that a devotee dear to Him possesses the following qualities:
    • Equal toward both friend and foe (does not differentiate based on personal gain).
    • Unmoved by honor and dishonor (praise or criticism does not affect them).
    • Maintains equanimity in heat and cold, joy and sorrow (remains unaffected by external conditions).
    • Free from unfavorable attachments (detached from worldly distractions).
  • Such a devotee stays balanced in all situations and remains focused on Bhagavān, rather than being influenced by temporary emotions.

• Q: Can you explain the meaning of the 13th verse of Chapter 12?
  अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च | निर्ममो निरहङ्कार: समदु:खसुख: क्षमी || 12.13||
  • A: This verse highlights the virtues of a devotee who is very dear to Bhagavān:
    
    • Adveṣṭā – They hold no hatred toward any being.
    • Maitraḥ – They are friendly and kind-hearted.
    • Karunaḥ – They are compassionate and empathetic toward others.
    • Nirmamaḥ & Nirahaṅkāraḥ – They are free from possessiveness and ego.
    • Sama-duḥkha-sukhaḥ – They remain balanced in both happiness and distress.
    • Kṣamī – They forgive easily and do not hold grudges.
  • This verse teaches us that Bhagavān loves those who are selfless, kind, and forgiving.

• Q: Didi, you mentioned that we should avoid eating too much spicy (tīkha) and sour (khaṭṭā) food. But if my parents regularly eat such food, will it still affect my mind even if I don’t eat it?
  • A: You can gently tell them that such strong flavors do not suit you, and they might prepare a milder version of the meal for you. Generally, home-cooked food is more balanced, and Rājasika food is mostly found in outside or highly processed foods. The effect of food is more direct when consumed, but the environment around us also has an influence. So, try to be mindful of what you consume—both physically and mentally.

• Q: How did Bhagavān create this entire universe?
  
  • A: This topic is explained in Chapter 9 of the Gītā. Bhagavān created Puruṣa (the masculine divine principle) and Prakṛiti (the feminine creative force), and through their interaction, the entire universe manifested. We will explore this in detail when we study that chapter.

• Q: How many levels are there in Geeta Pariwar?
  
  • A: There are four levels in the Geeta Pariwar learning program. You have successfully completed Level 1 and Level 2. After completing the next two levels, you will have completed the entire course.

• Q : How many Daivī and Āsurī Guṇas are mentioned in the Bhagavad Gītā?
  
  • A: In Chapter 16 – Daivāsura Sampad Vibhāga Yoga, Bhagavān describes:
    
    • 26 Daivī Guṇas (divine qualities) in the first three verses.
    • 6 Āsurī Guṇas (demonic tendencies) in the fourth verse.
  • These qualities determine whether a person progresses spiritually or falls into negative traits.

• Q: Why does Śrī Kṛṣṇa wear a ‘Morpankh’ (peacock feather) on His crown?
  
  • A: There is a beautiful story behind this. It is said that a peacock once helped Bhagavān Śrī Kṛṣṇa. I will find out the details and share them in the next session.
• (Awyaan Bhayya interrupts): I know the story!
  
  • A: Wonderful! Please go ahead and share it with everyone.
• Awyaan Bhayya: Śrī Rāma was walking through the forest. A peacock cleared the path ahead, ensuring Bhagavān's journey was smooth and comfortable. Seeing this act of devotion, Śrī Rāma was pleased and blessed the peacock, saying, "In my next avatāra as Śrī Kṛṣṇa, I will adorn your feather on my head as a mark of gratitude."
  • A: Excellent! This story beautifully illustrates how Bhagavān always remembers and honors even the smallest acts of love and service.

• Bhagavān rewards devotion but does not support extreme penances done with ego.
• A true Bhakta remains balanced in all situations—friend or foe, honor or dishonor, joy or sorrow.
• Sāttvika food purifies the mind, Rājasika food excites, and Tāmasika food dulls it.
• The universe was created through Puruṣa and Prakṛiti, as described in Chapter 9.
• Daivī Guṇas uplift the soul, while Āsurī Guṇas lead to downfall.
• Śrī Kṛṣṇa wears the peacock feather as a symbol of gratitude toward the peacock’s service to Śrī Rāma.

This session was filled with deep discussions, meaningful insights, and valuable learning. Let us continue this journey with enthusiasm, curiosity, and devotion!

Jai Śrī Kṛṣṇa!