विवेचन सारांश

Bhagavān gives us clues on how to find HIM in all Beings in this universe

Bhagavān addresses Arjuna as Kaunteya (the son of Kuntī) and begins to reveal HIS presence through the tangible and identifiable elements of the world around.

He declares that HE is raso ’ham apsu, the essence of water, the very ‘rasa’ that quenches thirst and brings vitality.

All of us are familiar with words like Pitritva (Fatherhood) or Matritva (Motherhood). We are all young boys and girls listening to this Vivechan today. So, it can be said that we are in our Balyatva or childhood state, a little naughty, a little playful. Previously, when we talked about the salinity of the sea, we talked about its kharattva. “tva” thus signifies the characteristics of a particular state.

Let us take the example of a beautiful and shiny piece of diamond. We also know about the black coal, which we use as a fuel. Diamond and coal appear to be so different, but both are made from a common element, which is Carbon. Carbon can’t be separated out of either diamond or coal since they are made from it.

Likewise, Bhagavān says that HE is the key tattva, the essence of everything, be it water or any other thing.

HE continues to say that HE is the prabhāsmi śhaśhi-sūryayoḥ, the radiance in the soothing moonlight as well as the dazzling brilliance of the sun.

HE says HE is praṇavaḥ sarva-vedeṣhu, among all the four sacred Vedas.

On being asked to name the four Vedas, Aahana Ji named the Rigveda, Sushree Shweta Ji named the Yajurveda, Vriti Ji named the Samaveda, and Parineeta Ji named the Atharvaveda.

All four Vedas have one thing in common, and that is the sacred syllable Om, as correctly called out by Shakya Ji. Omkar is the very foundation of all Vedic recitations, the eternal vibration resonating at the heart of the entire Creation. 

Like we hear a humming sound from the refrigerators, Om is that sound that is created as the universe functions, as the earth revolves around the sun, and the sun moves in the galaxy.  

NASA, the Space Research Institute in the USA, measured the ultrasonic resonances in space, and on analysis, it sounded like Om.

Thus, Om is not merely a sound; it is the symbol of the Absolute, the Supreme, the Brahmā and here Bhagavān proclaims it as HIS own expression.

Next, Bhagavān talks about śhabdaḥ khe, the sound in the ether, the vast sky.

We all read books, and we know every book has an author. Like Maharshi Veda Vyas Ji is said to be the author of Bhagavadgītā. So, who is the author of the Vedas? Though Veda Vyas Ji is credited with the compilation and cataloguing, it is not known who the author of the Vedas is. It is because the Vedas were never written but emerged into the consciousness of the Rishis- Munis, the sages and the ancient wise men during their penance and deep meditation. It is said that the knowledge of the Vedas is said to be present in the vast sky and all around us all the time. It is said that Shankar Bhagavān was the first to preach the knowledge of the Vedas to the wise sages.

Among humans, it is said to be pauruṣham—the spirit of effort, determination, and heroic action—that represents Bhagavān.

In this Shlōka, Bhagavān reveals how HE pervades all the elements and beings of the world. HE says HE is the puṇyo gandhaḥ pṛithivyāṁ, the sacred and pure fragrance of the Earth. Earth holds a characteristic aroma in the smell of wet soil, the perfume of blossoms, the sweetness of ripened fruit. Bhagavān says that HE is that puṇyo gandhaḥ, the essence of purity and divinity in the Earth’s fragrance.

We have earlier learnt about the Pancha Mahabhutas, the five elements, namely Prithvi (Earth), Jala (Water), Agni (Fire), Vayu (Air) and Aakash (Ether) that are the building blocks of everything in the universe, including our own bodies. Hence, there is the presence of earthy elements and their fragrance even in our bodies.

In vibhāvasau or Fire, it is the tejaśh, the blazing brilliance and transformative power, that signifies Bhagavān’s presence. Fire is revered across all spiritual traditions, and its flame is a symbol of purity, power, and offering. That very flame’s brilliance is none other than Bhagavān HIMSELF.

In jīvanaṁ sarva-bhūteṣhu, that is in all living beings, including human, animals, insects, plants and so forth, the very jīvana śakti, the life force, the breath that animates, the soul that enlivens is Bhagavān.

Bhagavān says that among tapasviṣhu or the ascetics, HE is the tapaḥ, the austerity, the penance.

In the next Shlōka, Bhagavān says how HE is the root and core of all Creations.

Calling Arjuna Pārtha (son of Pritha), Bhagavān reveals that He is the eternal seed of all living beings, the imperishable and timeless essence that is the root cause of all existence.

HE further adds that HE is the buddhir buddhimatām asmi, which means that among the intelligent, HE is their intelligence itself.

HE is the tejas tejasvinām, the brilliance among the radiant (people who shone with their actions and deeds like Shivaji Maharaj or Rana Pratap or Rani Lakshmi Bai of Jhansi).

Bhagavān continues to give the indications to recognize HIM in this Shlōka too.

HE says HE is balaṁ balavatāṁ or the strength in the strong, but HE is that strength which is kāma-rāga-vivarjitam, devoid of desire and attachment.

This the reason our parents advise us to pray and prostrate before Bhagavān when we do well in something, because Bhagavān has given us the strength to do well.

We have seen an instance of this in the recent Operation Sindhoor. Both sides had military strength in the form of guns, drones, missiles and other weaponry. However, Bhagavān says he resides in that military strength that is deployed, not with a desire to harm but with an intension to safeguard their country.

Bhagavadgītā does not speak of faiths like Hindu, Muslim or Christianity. It speaks of the faith and duty that one must follow and perform depending on one’s role in society. As a student, it is our duty to study, and hence that is our faith. As a son or daughter, we have our Putra-Dharma or Kanya-Dharma, which may encompass respecting our parents, helping our parents.

Since we are all students, we may desire to study more, read more and acquire more knowledge. As Gītā Sadhaks, we may want to memorize all eighteen chapters of the Bhagavadgītā. Such desire sits well with our faith, which is being a diligent student. Such desires are good to have, and Bhagavān says that HE resides in such auspicious desires.  

Bhagavān gave us a glimpse of some of HIS Vibhūtis in this chapter and would elaborate further in Chapter 10, which is called Vibhūti Yoga.

Bhagavān is telling us about HIS Vibhūtis so that we are not consumed by our ego and appreciate that it is Bhagavān’s presence and glory that gets everything done through us.

In this Shlōka, Bhagavān talks about the Sattvik, Rājasik, and Tāmasik guṇas or nature.

HE says that they too arise from Bhagavān alone. Though, HE is the Creator, Bhagavān says HE is untouched by them. HE is Triguṇātīta as he remains beyond the influence of the three guṇas. It is common people like us who remain bound by the guṇas.

When asked to name the guṇas, Vriti Ji was quick to respond correctly.

Let us try to understand this concept with an example.

We know that there are many poisonous snakes, whose venom may lead to death of a person. However, does a snake die though this venom exists in the mouth of the snake? No, it does not. Likewise, the guṇas exist in Bhagavān but HE remains unaffected by them.

We all get so deluded by the three guṇas that sometimes, we forget about the Paramātmā, the Supreme Divine, thus losing our way to attain Bhagavān. The Saints on the other hand, do not get deviated by the guṇas and are able to attain union with the Parameshwara.

In the last session, we heard the story of Sage Nārada and the villagers. Through that story, we learnt that while it is easy to chant Bhagavān’s name, but rare indeed is the
true devotee who remains steadfast and undistracted through all the lures around them. The real Bhakta or devotee is the one whose love and devotion for Bhagavān surpasses all worldly temptations.

We all go to parks and gardens which have beautiful flowers and plants with wonderful fragrances. We all enjoy the beauty, but do we ever stop to find out about the gardener who maintains the garden? Probably not. We go to a restaurant and eat delicious food, but never try to find out who the Chef is. Likewise, we all get caught in the mire of guṇas and forget to remember Bhagavān.

Bhagavān says it is due to us getting trapped in Māyā, which is illusion or attachment under the influence of the three guṇas, that we forget to remember HIM.  

We may have heard about the concept of a mirage. A mirage is a phenomenon that mostly occurs in the desert when we think that we see water, though it does not really exist.

This happens as the desert sun heats the sand, which, due to some optical phenomenon, makes it look like water from a distance. To the thirsty person desperate for a drink of water, the desert ahead seems to have become a lake. We may also see a mirage on the highways on a hot afternoon. This mirage is like a Māyā where what we see doesn’t really exist.

In the Mahabharata, we read about the demon architect Mayasura, who built a Palace Hall called Māyāsabha for Draupadi. It had many specialties, such as floors that were easily mistaken as the surface of a pool of still water. There was also a pool of water, the surface of which mimicked a decorated floor. The Māyāsabha was actually
a hall of illusions or Māyā.

There are some people who get so enamoured by the Māyā of a good life in a foreign country that they leave their parents in an old age home and even forget them in order to pursue their Māyā for a good life; like we forget to remember Bhagavān being caught in the Māyā of the three guṇas.

Śrī Bhagavān explains why some people fail to connect with HIM or worship HIM with devotion.

They are:

• The Ignorant. They are the people who remain trapped in Māyā and in an illuded state. They are overly attached to worldly distractions which clouds their wisdom and keeps them from recognizing the importance of worshiping Bhagavān. We also may have been like this but will gradually improve as we have come to the refuge to Gītā Mata.
• Demonic Nature (Āsurī Bhāva): These are the people with āsurī qualities like arrogance, anger, and harshness which prevent them from turning toward Bhagavān. 

In the next Shlōka, Bhagavān talks about those people who are able to connect with him in unwavering devotion.

Bhagavān describes four types of devotees based on their motivations for worshipping HIM as below.

1. Ārta Bhakta (The Distressed): This type of devotee remembers Bhagavān in times of trouble or difficulty.

An example would be of Draupadi remembering Śrī Krishna during the incident of her Cheer Haran (disrobing), calling upon Him only after all other supports, including her husbands, Bhīṣma Pitāmaha and Guru Dronacharya, failed. Śrī Krishna was with Satyabhama Ji at that time. She noticed that Śrī Krishna was looking visibly stressed as Draupadi was not calling out to him for help. He immediately went to help her, the moment he heard the distressed Draupadi calling out, “Keshava, Keshava.” Here, Draupadi was a Vyakul (distraught) Bhakt here, calling out to Bhagavān, knowing that HE only can help at that moment. Such intense devotion can come to a devotee only with great passion and dedication.  Such Vyakulta or intense fervour for Bhagavān was also seen in Mira Bai and Dnyaneshwar Maharaj.

2. Jijñāsu Bhakta (The Seeker of Knowledge): This type of devotee worships Bhagavān with the sincere desire to know HIM and understand HIS nature.

An example would be Swami Vivekanand Ji. Earlier today, we talked about his inquisitiveness and thirst for knowledge. We too are Jijñāsu Sadhaks as we have come to learn and know more about Bhagavadgītā.

3. Arthārthī Bhakta (Seeker of Possessions): This type of devotee prays to Bhagavān for material gains like wealth, success, or prosperity.

An example would be someone who might ask Bhagavān for good marks or dresses or toys, and so forth. Their devotion is genuine but focused on fulfilling their desires. This can be considered as the lowest form of Bhakti. We all become Arthārthī Bhakta from time to time.

4. Jñānī Bhakta (The Wise): This type of devotee already knows Bhagavān and has unwavering devotion towards HIM at all times.

Examples would be Mira Bai, Dnyaneshwar Maharaj, Namdev Maharaj, and Goswami Tulsidas. Their devotion was selfless, and they saw Bhagavān in all things and at all times.

It is upto us to decide from which stage of Bhakti to which stage we want to move. If we are Arthārthī Bhakta, we can make an endeavour to become a Jijñāsu Bhakta, then Ārta Bhakta and finally Jñānī Bhakta.  

In the previous Shlōka, Bhagavān has told us about four types of Bhaktas. In this Shlōka HE says that his favourite is the Jñānī Bhakta who steadfastly and exclusively remains devoted to HIM.

A beautiful story illustrates the point. Once, Eknath Maharaj was taking water from the Ganga Ji from Gangotri to Rameshwaram to offer Bhagavān Shiv Ji. Just as he was reaching Rameshwaram, Eknath Maharaj Ji encountered a suffering donkey in the blazing heat and gave the water he was carrying to the thirsty donkey. He then explained to the surprised onlookers that he could see Bhagavān in the ailing donkey, and for him it was the same as visiting Rameshwaram to worship Ishwar. This is the sign of a Jñānī Bhakta who recognizes Bhagavān in all beings.

Another time, Eknath Maharaj Ji was making some Rotis for his meal and intended to put some ghee (clarified butter) on it. Just then, a dog came along and took the Roti away. Immediately, Eknath ji called Panduranga Ji, Vithal Ji, to the dog and asked it to come and take some ghee to put on the Roti. He thus saw Bhagavān even in a dog.

The session concluded on the note to make an honest endeavour to see Bhagavān in every being and not harm or give pain to anyone.  This was followed by singing
of the Hari Nama Sankirtana, a Questions and Answers session, and chanting of Hanuman Chalisa.

Questions and Answers

Aahana Ji
Q: Do the Vedas exist in this world? Where can one see the Vedas?
A: It definitely does exist in this world, and we can find it in Veda Pathshalas where Vaidic Pandits study the Vedas. Also, Pujya Gurudev Swami Govind Dev Ji is engaged in a major project where, under the aegis  the Maharshi Veda Vyas Pratisthan, there are 45 institutes dedicated toward teaching the Vedas to even young children.

The knowledge of the Vedas passed from Guru to disciple through oral transmission and memorization passing on for generations. It is due to this reason that even when the Moghuls burnt down all the libraries, the knowledge was not lost and passed on to even the present times.

Q: Why are Ganesha Ji and Lakshmi Ji worshipped during Diwali?
A: Lakshmi Ji is considered to be responsible for maintaining prosperity and welfare in this world. She needed someone to help her with this responsibility, so she requested Kuber Ji to help. Kuber Ji, however, instead of distributing the wealth and prosperity amongst all, preserved and safeguarded it. Lakshmi Ji then approached Ganesha Ji to help her distribute prosperity to those who are worthy. Ganesha Ji does the analysis to identify the worthy people to whom Lakshmi Ji distributes wealth and prosperity. They are thus prayed together during Diwali.

Hiya Ji

Q: Why do we take the names of Sant Dnyaneshwar Ji and Sant Tukaram Ji together?
A: That is a great question. Both Sant Dnyaneshwar Ji and Sant Tukaram Ji worked towards bringing people from all castes and social classes together.

You may have heard about the Wari, which is a yatra (pilgrims’ journey) taken up by people of all ages and all walks of life from Alandi near Pune to Pandharpur in Maharashtra, in honor Bhagavān Vithoba. Sant Dnyaneshwar Maharaj started it where he tried to bring a very caste based divided society together in their common quest to reach Bhagavān Vithoba. This was subsequently continued by Sant Tukaram Ji. It is thus said that if Dnyaneshwar Maharaj Ji is the foundation, then Tukaram Maharaj Ji is the sacred Kalash of the holy Wari pilgrimage. They together managed to develop a cohesive society from a fragmented one through their acts of devotion to Bhagavān which was able to weather even religious onslaughts like the Mughal and other attacks that have taken place many times on Bharatvarsha.

Sushree Shweta Ji

Q: If there is no author for the Vedas, then how do we find it in print form?
A: We find it in print form as someone who would have received the knowledge would have dictated and thus wrote it down. We can neither consider the sages who received the knowledge during their penance or the transcriber who wrote from the dictation to be the author. Thus, our scriptures are also known as Shruti as the knowledge therein is received orally.

Rutvik Ji

Q: is there any Karma which is neither Sato nor Rajo or Tamo?
A: No, all Karma or actions that are performed in this world fall into one of the three categories; mostly they are a combination of them. However, the Karma performed by someone who is a Guṇātīta can be said to be neither Sato or Rajo or Tamo.

Shreya Ji

Q: Have you seen Bhagavān?
A: That is a very difficult question. Well, I possibly see HIM in all of you. Saints such as Swami Ji may have seen HIM.