विवेचन सारांश

Bhagavān reveals a Special Secret: How to Become His Favourite!

In this Shlōka, Bhagavān says, idaṁ tu te guhyatamaṁ pravakṣhyāmyanasūyave. This means, “What I am about to tell you is a very great secret.” Bhagavān also says that HE does not share this knowledge with everyone—HE is sharing it especially with Arjuna.

Here, guhya means secret, guhyatam means an even bigger secret, and guhyatamam means the biggest and most special secret of all. Just like we do not tell our secrets to everyone, but only to our closest friends or family, Bhagavān also says, “I am telling you this top secret.”

Then Bhagavān also explains why HE is telling Arjuna this secret. HE says it is because Arjuna is Anasuya. Throughout the Gītā, Bhagavān lovingly gives Arjuna different titles based on his good qualities. Arjuna is called Anagha (sinless) and Anasuya.

What does Anasuya mean? It means a person who does not find faults in others. Faults are the small weaknesses or mistakes people have. Many times, even if a person has ten good qualities and only one bad habit, we notice only the bad one. We quickly point it out or talk about it to others. This is very common today.

But Arjuna was different. He does not keep looking at people’s faults. He does not say, “You are like this” or “You always do that.” He looks at the good qualities in people instead. That is why Bhagavān says Arjuna is Anasuya.

Through this, Bhagavān is also teaching us something very important: instead of focusing on others’ mistakes, we should try to see their good qualities and learn from them. This is the kind of heart that is eligible to receive Rāja Vidyā, the greatest knowledge.

Now Bhagavān explains the difference between Jñāna knowledge (knowledge) and Vijñāna (experience). 

Knowledge means having information. We get this information from our teachers, books, scriptures, or by seeing and hearing things. For example, we know what a phone, tea, rasgulla, dal, or curd is because we have seen them.

But experience is different. Suppose a rasgulla is kept in front of us. By only looking at it, we can say it is round and white or light brown. But until we eat it, we cannot say how sweet or soft it is. When we taste it, we experience it. That experience gives us true understanding.

So, knowing about something is Jñāna or knowledge, and experiencing it yourself is Vijñāna. The same applies to a mobile phone. When we only see it, we know it is a phone. But when we use it—make calls, send messages, and learn how it works—we gain experience.

Bhagavān tells Arjuna that HE will give him both knowledge and experience together. This means Arjuna will not only understand these teachings but will also be able to live them. Bhagavān says that when a person truly understands and brings this wisdom into their life, they can become free from worldly suffering.

A small story was narrated to help us understand this better.

In a village, there lived a very rich merchant who was also quite proud. He loved being praised and respected by everyone. There also lived a saint in that village who gave spiritual talks. The merchant one day visited the saint and expected special attention from him. The saint was not impressed by wealth or status and hence did not give the merchant any special treatment.

The merchant tried to impress the saint by offering many boxes of fruits, but the saint ignored them. The saint could see that the merchant had come with pride, not humility. Later, when the merchant asked for spiritual initiation, the saint refused to give that too.

The merchant then invited the saint to his house to have a meal. Initially the saint refused but after much persuasion agreed on the condition that he will come but not have any food. The merchant agreed to this condition.

The next day the saint arrived at the merchant’s house, sat for a while and got up to leave. The merchant desperate to serve some food to the saint requested that he will put some Kheer (sweet porridge) in the saints pot so that he can have it later. The saint agreed to the suggestion and gave his pot to the merchant. The merchant opened the pot and was aghast as the smell emanating from the pot was bad and was filled with cowdung. He asked the saint how he could put the Kheer in such a dirty pot.

The saint then gently explained that just as the pot was filled with cowdung, the merchant’s heart was filled with ego. And as long as ego remains inside the heart, true knowledge cannot enter and hence spiritual initiation could not be performed.

The saint taught that a person who thinks, “I know everything,” can never learn anything new. To truly learn, we must be humble, ready to listen, and willing to improve.

The lesson from this story is very clear: to receive true knowledge, we must give up ego and become humble. Where ego exists, wisdom cannot dwell. That is why Bhagavān teaches us to keep humility, faith, and a learning attitude in our hearts.

In the next Shlōka, we will understand more about Rāja Vidyā Rāja Guhya Yoga and what Bhagavān truly wants to teach us through it.

Here we understand the meaning of Rāja Vidyā. Vidyā means knowledge, and Rāja Vidyā means the king of all knowledge—the highest and best knowledge of all.

Just like in a school there are many teachers, but the most experienced and capable one becomes the Principal, in the same way Bhagavān says that the knowledge He is
giving is the greatest among all kinds of knowledge. It is not ordinary learning; it is the supreme knowledge.

Next, Bhagavān explains the word Guhya, which means secret. Rāja Guhya means the king of all secrets—the deepest and most special secret. In our lives too, we do not share everything with everyone. Some things we tell only our closest people, and some secrets we keep completely to ourselves. Bhagavān says that this knowledge is like that—very special, very private, and top secret.

Bhagavān then says, pavitram idam uttamam that, this knowledge is very pure and very uplifting. It cleans our mind, our thinking, and our heart. It helps us become
better human beings from the inside.

Next comes pratyakṣhāvagamaṁ dharmyaṁ, which means that this knowledge gives direct results. We do not have to wait for a long time to see its benefits. As soon as we start understanding it and practicing it in our daily life, we begin to feel its positive effects.

Next Bhagavān says, su-sukhaṁ kartum avyayam which means that this knowledge is easy and joyful to follow. It does not frighten us or make life difficult. Instead, it teaches us how to live happily and simply. The word “avyayam” means never-ending.

This knowledge never gets lost or is destroyed. We study many subjects in school and learn many worldly things, but with time we forget a lot of them. However, this spiritual knowledge—this Rāja Vidyā—never fades away.

When we study the Bhagavadgītā and other scriptures, the wisdom we gain stays with us forever. It helps us not only in this life, but even in future lives. Once this knowledge enters our heart, it always works for our good and guides us on the right path.

In the next Shlōka, we will learn what benefits we receive by knowing and following Rāja Vidyā.

Bhagavān says that a person who does not have Shraddhā (faith) cannot reach HIM and cannot become dear to HIM. That is why faith is very important. In the Bhagavadgītā, especially in the 17th chapter, Bhagavān explains the importance of Shraddhā again and again.

Shraddhā means having complete trust in Bhagavān without any doubt. When we have true faith, we believe that whatever Bhagavān does is always for our good, even if we do not understand it immediately. When our faith is weak, we start taking credit for good things ourselves and blaming Bhagavān when something goes wrong.

We say things like, “I did this,” “This happened because of my hard work,” or “I made this possible.” But when something does not go as we wish, we complain, “Why is Bhagavān doing this to me?” or “Why do bad things always happen to me?” These thoughts show that our faith is not strong.

Bhagavān teaches us that whatever happens in our life—good or bad—is the result of our own actions (Karma). For example, if we fall sick, lose something valuable, or do not get the marks we expected in an exam, we often blame Bhagavān. But Bhagavān says this is not right.

Just like money in a bank increase when we deposit and decrease when we spend, in the same way, good actions bring good results, and wrong actions bring difficulties. Bhagavān does not punish us; we simply receive the results of our own actions. When we understand this, our trust and faith in Bhagavān become stronger.

Bhagavān explains the importance of faith in many chapters. In the 17th chapter, He talks about Shraddhā in detail. In the 4th chapter, He clearly says, śhraddhāvānllabhate jñānaṁ that only the person who has complete faith in HIM can gain true knowledge.

We can understand this with a simple example. When we trust our teacher and believe that they know more than us, we listen carefully and learn well. But if we think, “This teacher knows nothing,” then we will not learn anything at all. To learn, we need both interest and faith.

The same applies to Bhagavān’s teachings. This feeling is beautifully expressed in a Bhajan which says,

Ab saup diya is jeevan ka sab bhar tumhare haatho mein
Hai jeet tumhare hatho mein aur haar tumhare hatho mein

The meaning is that when we surrender our life to Bhagavān with faith, we do not worry about winning or losing. We trust that whatever happens is by Bhagavān’s will and will
be good for us.

A person without faith cannot gain true knowledge or understand Bhagavān. We understand Bhagavān’s words only when we trust HIM. Therefore, we should always try to do good actions and keep complete faith in Bhagavān. True shraddhā will show us the right path in life

Bhagavān says that this entire world has been created by HIM. Everything we see around us has come from Bhagavān alone. HE is the main cause behind the whole universe. At the same time, Bhagavān also explains that even though the world is created by HIM, HE is not seen directly in it.

Bhagavān says, “This world is made from ME, but you cannot see ME in it in the same way you see ordinary objects.” HE is present everywhere, supporting everything, yet HE does not appear before our eyes in a physical form.

We can understand this with a very simple example.

Ice is made from water. When water becomes very cold, it turns into ice. Ice is nothing but water, yet can we drink ice the same way we drink water? Can we wash clothes with ice? No. Even though ice comes from water, it is now in a solid form, so it looks and behaves differently. Inside ice, water is present, but we cannot see it clearly.

 In the same way, the whole world is created from Bhagavān, but Bhagavān is not visible to our physical eyes. HE is everywhere, in everything, and is the support for all, yet HE remains unseen.

Through this Shlōka, Bhagavān gently helps us understand this deep truth—that HE is present everywhere, even when we cannot see HIM.

Bhagavān explains that all the living beings in this world, such as animals and other creatures are not directly present in HIM, and HE is also not present inside them in a
physical way. HE clearly tells Arjuna that this relationship is not like things being mixed into one another.

Let us try to understand this through some simple examples.

Let us think about fire and Roti (Bread). The Roti is not inside fire, and fire is not inside the Roti. Yet, fire is needed to make the Roti. In the same way, Bhagavān creates the living beings, but HE is not physically present inside them.

Another easy example is that of a potter and a pot. A potter makes pots out of clay, but the potter is not inside the pot, and the pot is not inside the potter. The pot is created because of the potter’s skill and effort. Similarly, Bhagavān has created this entire world, but HE HIMSELF is not present inside the beings in a visible way.

However, Bhagavān also says something very important. HE says, that even though HE is not physically present in all beings, the whole world works because of His divine power and under his divine control. Everything functions through the energy given by HIM. Without HIS power, nothing can move or exist.

In the next Shlōka, we will learn how the world functions and how Bhagavān’s divine power controls everything. 

In this Shlōka, Bhagavān explains that all living beings are born from HIM. They are created by HIS power and continue to live and function because of HIS power. However, this does not mean that Bhagavān becomes limited or trapped inside these beings.

We can understand this with a very simple example. We all know that air exists within the sky. But does the sky exist in the air? No. Even though air depends on the sky, the sky is not limited by the air. Air cannot exist without the sky, yet the sky remains vast and unlimited.

In the same way, all living beings exist because of Bhagavān’s power. They are supported by HIM and depend on HIM, but Bhagavān HIMSELF is not limited by them. Bhagavān says that just as air rests in the sky, all beings rest on HIS divine energy. They come from HIM, but HE remains free, infinite, and beyond all limitations.

In the next Shlōka, Bhagavān will explain this process of creation even more clearly, helping us understand this beautiful mystery in greater depth.

In this Shlōka, Bhagavān explains that when a very long period of time called a Kalpa comes to an end, there is a great dissolution, known as Mahā-pralaya. At that time, the entire creation merges back into HIS divine nature, and everything disappears. Then, at the beginning of the next Kalpa, Bhagavān creates the world again using the same divine nature.

To understand this better, we need to know what a Kalpa is. Just as we measure time in seconds, minutes, and hours, the scriptures use the word Kalpa to measure for an extremely long periods of time.

As per the ancient system, there are four ages—Satya Yuga, Treta Yuga, Dvapara Yuga, and Kali Yuga. Together, they form one Chaturyuga. Seventy-one such Chaturyugas make one Manvantara, and fourteen Manvantaras make one Kalpa. 994 Chaturyuga thus makes a Kalpa. A Kalpa is so long that it is impossible for us to imagine.

Bhagavān teaches that creation happens at the beginning of a Kalpa, and at the end of a Kalpa, everything is obliterated. This cycle keeps repeating again and again.

We can understand this with a simple example.

When children play with clay, they make many shapes, an elephant, a horse, or a person. When the play ends, all the shapes are mixed back into a single clay mass. Next time, the same clay may be used to make a horse, a monkey, or something else. The shape depends on how the clay is used.

In the same way, the form we take in the next life depends on our actions.

In the next Shlōka, Bhagavān will clearly explain on what basis our next birth is decided.

Bhagavān explains that creation happens according to our actions. Whether our actions are good or bad, their results remain and never expire. Bhagavān keeps a complete and safe record of all our actions.

Every good deed we do is recorded by Bhagavān. It is not true that good actions are forgotten or wasted. In the same way, wrong actions also do not go unnoticed. Even if no one in the world sees what we do, nothing is hidden from Bhagavān.

All our good deeds (Puṇya), wrong deeds (Pāpa), actions, and their results are known to HIM. We do not need to give any proof, signatures, or photos—Bhagavān already knows everything about us and our deeds.

Based on our actions, we receive our next birth. If we do many wrong actions, the next life may be full of difficulties. Even among human beings, we see many people who do not get enough food, do not have a proper home, or lack clothes. Though they are human, they suffer a lot. This is the result of past actions.

The same applies to animals. Some dogs shiver in the cold on the streets, and some insects live in dirty drains. These situations are also results of past actions.

That is why we are always advised to do good actions. When we do good deeds, our Karma account stays positive and keeps growing, just like a bank account that earns interest. But if we do wrong actions, the account becomes negative, and we have to face the results.

The quality of our actions decides what form we will take in the next life. Our good actions shape our future and our next birth. Whether we are born as a human being, an animal, a bird, or even as a divine being depends completely on how we act in this life.

That is why Bhagavān reminds us again and again—choose good actions and walk on the right path.

The session was followed by a quick Quiz where the young Sadhaks did very well.

Q: Which number is called a magical number?
A: 9

Q: How many divine qualities were mentioned in the 16th chapter?
A: 26.

Q: What is the meaning of Guhyatama?
A: Big Secret.

The winner of the last Kaun Banega Gyanpati Quiz was also declared. The winner was Druvi Ji. She completed the Quiz with the highest number of correct answers in the least time. Congratulations!!

We all then chanted the Hari Nama Sankirtana followed by a Questions and Answers session. The session concluded with offerings prayer to Bhagavān and rendition of Hanuman Chalisa.

Questions and Answers

Nishka Gavimath Ji

Q: What does Dosha (fault/defect) mean?
A: Dosha means shortcomings, the flaws that are within us. If I lie, that is my fault. That is my shortcoming. If I speak ill of others, that is my fault. It is my shortcoming that I see the flaws in others and speak ill of them. Whatever negative things we say or do, all of that is our fault.

Q: What does Anasuya mean?
A: Anasuya means one who does not see faults in anyone. One who does not see anyone's shortcomings is called Anasuya.
Arjuna was Anasuya. He did not look for flaws in anyone. He did not see anyone's shortcomings. He always appreciated everyone. He always saw the good in everyone. We should also do the same. We should see the good in everyone. We should see everyone's positive points. We should see what we can learn from them.
We should take inspiration from everyone.

Q: Why do we start reading the Bhagavadgītā from the twelfth chapter? Why don't we start reading from the first chapter?
A: Twelfth Chapter is the shortest and easiest chapter, so we start reading from here.

Avani Patil Ji

Q: What does Bhuta-Prani mean?
A: Bhuta-Prani means all living beings that have life within them. We are also Bhuta-Prani. All living creatures are Bhuta-Prani.