विवेचन सारांश
Bhakti is a source of great strength. Even though one may be lacking in physical strength or mental strength or intellectual strength, if one has the strength of devotion great heights can be achieved.
The name of Chapter 12 of Bhagavad Gītā is Bhakti Yoga - The Yoga of Devotion
The discourse began with the ceremonial lighting of the Dīpam (lamp) at the lotus feet of Śrī Bhagavān, invoking divine grace. Thus, an environment of profound bhakti and reverence was created, which is essential for learning the Gītā.
Welcome children. You are all blessed that you have begun your journey of Bhagavad Gītā. Let us start our journey today by doing our prayers. All of you sit down properly with backbone straight, folded hands, eyes closed and imagine in your mind an exceptionally beautiful image of Bhagavān. Let us all pray together.
Vasudeva sutam devam Kamsa-Chanoora mardanam
Devaki parama-anandam Krishnam vande Jagatgurum
Oṁ Kṛṣṇāya Vāsudevāya Haraye Paramātmane
Praṇataḥ Kleśa-Nāśāya Govindāya Namo Namaḥ
Oṁ Pārthāya Pratibodhitāṁ Bhagavatā Nārāyaṇena Svayam
Vyāsena Grathitāṁ Purāṇa-Muninā Madhye Mahābhārate॥
Advaitāmṛta-Varṣiṇīṁ Bhagavatīm Aṣṭādaśādhyāyinīm
Amba Tvām Anusandadhāmi Bhagavad-Gīte Bhava-Dveṣiṇīm
Congratulations to all of you as you all have become a member of Geetha Pariwar and have started your auspicious, enriching Gītā journey. We are a rich nation with countless knowledgeable people and intellectuals in our lineage, in our Parampara. From the soil of Bharat, we have been blessed with holy scriptures such as Vedas, Upanishads and our very own Bhāgavad Gītā. We are a land where there is history of Bhagavān Śrī Kṛṣṇa, Bhagavān Śrī Rāma, and Bhagavān Śrī Gaṇeśa among many others. That is why we should be grateful and bow down to our beloved Bharat Mata.
The discourse began with the ceremonial lighting of the Dīpam (lamp) at the lotus feet of Śrī Bhagavān, invoking divine grace. Thus, an environment of profound bhakti and reverence was created, which is essential for learning the Gītā.
Welcome children. You are all blessed that you have begun your journey of Bhagavad Gītā. Let us start our journey today by doing our prayers. All of you sit down properly with backbone straight, folded hands, eyes closed and imagine in your mind an exceptionally beautiful image of Bhagavān. Let us all pray together.
Vasudeva sutam devam Kamsa-Chanoora mardanam
Devaki parama-anandam Krishnam vande Jagatgurum
Oṁ Kṛṣṇāya Vāsudevāya Haraye Paramātmane
Praṇataḥ Kleśa-Nāśāya Govindāya Namo Namaḥ
Oṁ Pārthāya Pratibodhitāṁ Bhagavatā Nārāyaṇena Svayam
Vyāsena Grathitāṁ Purāṇa-Muninā Madhye Mahābhārate॥
Advaitāmṛta-Varṣiṇīṁ Bhagavatīm Aṣṭādaśādhyāyinīm
Amba Tvām Anusandadhāmi Bhagavad-Gīte Bhava-Dveṣiṇīm
Congratulations to all of you as you all have become a member of Geetha Pariwar and have started your auspicious, enriching Gītā journey. We are a rich nation with countless knowledgeable people and intellectuals in our lineage, in our Parampara. From the soil of Bharat, we have been blessed with holy scriptures such as Vedas, Upanishads and our very own Bhāgavad Gītā. We are a land where there is history of Bhagavān Śrī Kṛṣṇa, Bhagavān Śrī Rāma, and Bhagavān Śrī Gaṇeśa among many others. That is why we should be grateful and bow down to our beloved Bharat Mata.
With this our discussion on this session of commences.
Can anybody remind me quickly on which Adhyāya discussion is about to happen?
Ans: Abhinav bhaiya - Bhakti yoga.
What is the number of the adhyāya, can anybody answer?
Ans: Abhinav bhaiya - twelfth chapter.
There will be an interactive sessions with many such questions and everyone will have an opportunity to answer. In the previous session we have learnt six shlokas of 12th adhyāya. Discussion will start from the seventh sloka onwards.
How many shlokas are there in twelfth adhyāya? Do we know?
Ans: Mithuna didi – twenty slokas.
There are twenty shlokas and therefore we have a lot of shlokas to complete today. Discussion will be from the seventh shloka to twentieth shloka. There should be focus and concentration and we will try to grasp as much learnings as possible from all these shlokas.
As we all know, the name of this adhyāya is Bhakti Yoga and Śrī Kṛṣṇa Bhagavān is teaching us ways and means to befriend Him. Why are we learning Bhāgavad Gītā? We are learning so that we should be able to learn the ways to make Bhagavān our best friend. Bhagavān does not become anybody's best friend just like that. We need to have something inside us and that something is ‘good qualities.’ Bhagavān does not see what caste one belongs to or how much wealth one has or how many toys you have or how much books you have read. He looks for good qualities in a personality and such a person is always close to Bhagavān. Such people will always feel that Bhagavān is always with me. One can learn a lot from Bhakta Prahlad and his devotion.
Can anybody name Prahlad’s father?
Ans: Madhav Bhaiya - Hiranyakashipu
Hiranyakashipu was a demon. We all know the story of Bhakta Prahlad. We are now discussing about him to illustrate that Bhagavān does not distinguish among devotees. Now, the son of Hiranyakashipu, what does that make Prahlad? Prahlad was also a Rakshasa and yet he was so much beloved to Bhagavān. Why? Because he had so many beautiful qualities inside of him. He always used to chant Bhagavān's name, always engaged in prayers and bhajans. Prahlad was also a loved person and he had many friends.
How does one get so many friends? It is not common for everybody to have many friends. Only those who have good qualities within, speak politely and are helpful in nature are able to maintain friendship. An arrogant person only drives away people from him.
Bhakta Prahalad in addition to all his good qualities had one other characteristic - he always had utmost faith on Bhagavān. He always believed that no matter what happens, Bhagavān will always by his side. How could he always feel Bhagavān’s presence inside him? That is Because he had all those good qualities and purity of mind and thought.
One of the reasons why we are reading Bhagavad Gita daily is to learn from all the teachings on how to be a good devotee and how to purify our mind and thought process. As humans we are prone to all kinds of thoughts including those that are impure and our intent is to cleanse our mind and develop good qualities. Only then Bhagavān will be with us. It is important to know that Bhagavān is always within us, but the impurities within us prevent us from realising his presence.
Hiranyakashipu became enraged when Prahlad refused to worship him and instead remained a devoted follower of Lord Vishnu. In a relentless effort to break Prahlad’s faith, Hiranyakashipu orchestrated a series of brutal tortures over eight consecutive days, known as Holashtak, during the Hindu month of Phalguna. Hiranyakashipu ordered Prahlad to be thrown from a high mountain; however, he emerged unharmed, protected by Bhagavān. He then ordered an elephant to trample him, but the elephant could not harm him. Hiranyakashipu in anger ordered his food to be poisoned, but Prahlad remained unharmed, as Bhagavān shielded him. Thoroughly frustrated, Hiranyakashipu confronted Prahlad and asked him why he is adamant and unwilling to worship him instead of Bhagavān. Prahlad replied that it did not matter to him if his father put him in prison or threw him into boiling oil, wherever he is sent, he will always carry his ‘Vaikuntha’ with him because Bhagavān is always with him.
That is the kind of attitude that one would want to possess and that is why we are learning bhakti yoga. Bhagavān declares that he does not care about material things, all that mattered was the qualities in a person (gunas). We will be discussing the qualities in this adhyāya. In 6th Shloka, Bhagavān talked about Ananya Bhakti. What is Ananya Bhakti? It means exclusive and focussed Bhakti. A devotee sees Bhagavān everywhere. An apt example of such a Bhakti is Bhakta Prahlad.
Let us clarify this concept with an example. Picture a mother and her young child at home. Mothers often stay busy with several tasks and cannot always be present with their baby. To keep the child occupied, she places toys nearby. After some time playing, the child cries for his mother. She quickly comes to comfort him and offers more interesting toys, then returns to her chores. Distracted again, the child plays until he becomes bored and cries out for her once more. The mother rushes back to hug and soothe him. This time, toys are not enough, so she might turn on the TV or try other distractions, yet eventually the child will still call for his mother. No matter how many techniques are used, nothing satisfies the child except his mother. This illustrates Ananya bhakti perfectly.
Bhagavān expects us to do the due duties, but at the back of mind thought should be always focussed on HIM. The actions should be dedicated to HIM. One should adopt the attitude that he is not performing duties for anybody, he is performing them for Bhagavān. Such devotees are dear to Bhagavān.
12.7
teṣāmahaṁ(m) samuddhartā, mṛtyusaṁsārasāgarāt,
bhavāmi nacirātpārtha, mayyāveśitacetasām. 12.7
O Arjuna! Who fix their mind on Me, I rescue them from the ocean of birth and death.
Śrī Kṛṣṇa Bhagavān says that those who dedicate themselves in my devotion (bhakti), devotion that is Ananya bhakti and those perform their duties only for Me, I make them achieve greater things. Such devotees are immersed in the devotion and whatever they do, they believe that they are just a tool of Bhagavān.
The analogy of Pen and the Poem
If one were to be authoring a poem with a pen and a paper, can the pen claim credit for authoring the poem? No. The writer has authored the poem and the pen is just a tool. We aspire to think that we are just a tool like the pen. The tool in the gentle hands of Bhagavān. Here, we should understand that we have to be an effective tool, able to perform our duties properly. Many of us here are students, our duty is to work hard, study and excel at it. That is what Bhagavān wants us to do. To work hard means to try our best in whatever study we are taking up and try our best in whatever skills we are learning. Many of the students learn arts, learn dancing, a few learn drawing and others take up classes in advanced studies. We should give our best in whatever we take up because that is our duty.
Bhagavān wants us to our duties and be good at it, however, we should not have it in our mind that “I did this,” or “This achievement is mine.” This ‘ego’ (ahankāra) we should not have inside us. So, Bhagavān is telling us ‘Teṣhām ahaṁ’ – meaning that only those who perform their duties dedicating it to Him. For such devotees, Bhagavān says he is ‘samuddhartā’ – he delivers success to them and make them achieve greater things. He is ‘samuddhartā’ for whom? Those who are ‘mayy āveśhita-chetasām’ – united with Him in devotion, deeply attached to Him.
The analogy of Pen and the Poem
If one were to be authoring a poem with a pen and a paper, can the pen claim credit for authoring the poem? No. The writer has authored the poem and the pen is just a tool. We aspire to think that we are just a tool like the pen. The tool in the gentle hands of Bhagavān. Here, we should understand that we have to be an effective tool, able to perform our duties properly. Many of us here are students, our duty is to work hard, study and excel at it. That is what Bhagavān wants us to do. To work hard means to try our best in whatever study we are taking up and try our best in whatever skills we are learning. Many of the students learn arts, learn dancing, a few learn drawing and others take up classes in advanced studies. We should give our best in whatever we take up because that is our duty.
Bhagavān wants us to our duties and be good at it, however, we should not have it in our mind that “I did this,” or “This achievement is mine.” This ‘ego’ (ahankāra) we should not have inside us. So, Bhagavān is telling us ‘Teṣhām ahaṁ’ – meaning that only those who perform their duties dedicating it to Him. For such devotees, Bhagavān says he is ‘samuddhartā’ – he delivers success to them and make them achieve greater things. He is ‘samuddhartā’ for whom? Those who are ‘mayy āveśhita-chetasām’ – united with Him in devotion, deeply attached to Him.
mayyeva mana ādhatsva, mayi buddhiṁ(n) niveśaya,
nivasiṣyasi mayyeva, ata ūrdhvaṁ(n) na saṁśayaḥ. 12.8
Therefore, fix your mind on Me, and establish your intellect in Me alone; thereafter you will abide solely in Me. There is no doubt about it.
Śrī Kṛṣṇa Bhagavān says ‘have no doubt’ (na sanśhayaḥ) that those who have their mind fixed on me (mayy eva mana ādhatsva) they will always be dear to me. Those people will always achieve immense success in their life and will grow in terms of their maturity, intellect, and wisdom. Śrī Kṛṣṇa Bhagavān says ‘mayi buddhiṁ niveśhaya’ - those who have their mind and intellect fixed on me. It is to be noted that Bhagavān differentiates between mind and intellect.
Let us understand this through an example. Assume Rahul is watching a favourite cartoon show on TV. Mother needs help and she calls out aloud. However, Rahul is engrossed in watching the show and he does not hear his mom’s call. It happens to most of us. We may be reading a book or working on an experiment or just focussed on something else and the world around us is sometimes shutoff. So, mother comes to the room and scolds Rahul for not responding. Rahul apologizes and says that he was engrossed in watching the show and hence did not hear. He said that it was not intentional and offers to help mother immediately. This is an apt example of mind and intellect.
Bhagavān says that one must have that kind of unwavering attention and focus on Him. Having such an unwavering devotion will result in ‘nivasiṣhyasi mayy eva ata ūrdhvaṁ na sanśhayaḥ.’ Bhagavān says such focus will lead a devotee forward in your life and He will always be with such a person.
Srinivasa Ramanujan - The Man Who Knew Infinity
We all know the great mathematician and researcher, Srinivasa Ramanujan. Can anyone say what he was famous for?
Ans: Devansh Bhaiya – Infinity.
Yes, Srinivasa Ramanujan was famous for the substantial contributions to mathematical analysis, number theory, and infinite series including solutions to mathematical problems then considered unsolvable. It is interesting observation that the most prominent discoveries in the field of mathematics that is the zero and infinite series, the most extreme in the inventions, were done in the holy land of Bharat.
The reason we are discussing the life of Srinivasa Ramanujan is the connect with the divine. He credited his acumen to his family goddess Namagiri (Goddess Mahalakshmi) of Namakkal. He looked to her for inspiration in his work and said that he had visions of scrolls of complex mathematical content unfolding before his eyes. We all know that mathematics often involves equations in many forms. Ramanujan often said, "An equation for me has no meaning unless it expresses a thought of God."
Such was the greatness of the man that his mind and intellect was completely fixed (mayy eva mana ādhatsva) on Goddess Namagiri (Goddess Mahalakshmi). Even in the mathematics he was searching for God and then when he discovered that infinity, he discovered Bhagavān himself. We all know what infinity is, the greatest number that one can imagine, infinity is still larger than that. If we add one to infinity, we will have infinity. If we subtract one from infinity, we will still have infinity. Bhagavān represents that infinity, He cannot be destroyed, he cannot be born.
One can infer from Ramanujan’s life that one who keeps his mind and intellect situated on Bhagavān, that person will achieve enormous success. What Bhagavān means is that even if one thinks that the task ahead is insurmountable or extremely difficult, the person will be able to overcome the hurdles with true faith in Him. Sometimes as students we may think that subject study is exceedingly difficult and we may lose confidence. It is at this point that one must collect all courage and faith and devote to Bhagavān and He will grant us all that intellect that we need for the learning.
Let us understand this through an example. Assume Rahul is watching a favourite cartoon show on TV. Mother needs help and she calls out aloud. However, Rahul is engrossed in watching the show and he does not hear his mom’s call. It happens to most of us. We may be reading a book or working on an experiment or just focussed on something else and the world around us is sometimes shutoff. So, mother comes to the room and scolds Rahul for not responding. Rahul apologizes and says that he was engrossed in watching the show and hence did not hear. He said that it was not intentional and offers to help mother immediately. This is an apt example of mind and intellect.
Bhagavān says that one must have that kind of unwavering attention and focus on Him. Having such an unwavering devotion will result in ‘nivasiṣhyasi mayy eva ata ūrdhvaṁ na sanśhayaḥ.’ Bhagavān says such focus will lead a devotee forward in your life and He will always be with such a person.
Srinivasa Ramanujan - The Man Who Knew Infinity
We all know the great mathematician and researcher, Srinivasa Ramanujan. Can anyone say what he was famous for?
Ans: Devansh Bhaiya – Infinity.
Yes, Srinivasa Ramanujan was famous for the substantial contributions to mathematical analysis, number theory, and infinite series including solutions to mathematical problems then considered unsolvable. It is interesting observation that the most prominent discoveries in the field of mathematics that is the zero and infinite series, the most extreme in the inventions, were done in the holy land of Bharat.
The reason we are discussing the life of Srinivasa Ramanujan is the connect with the divine. He credited his acumen to his family goddess Namagiri (Goddess Mahalakshmi) of Namakkal. He looked to her for inspiration in his work and said that he had visions of scrolls of complex mathematical content unfolding before his eyes. We all know that mathematics often involves equations in many forms. Ramanujan often said, "An equation for me has no meaning unless it expresses a thought of God."
Such was the greatness of the man that his mind and intellect was completely fixed (mayy eva mana ādhatsva) on Goddess Namagiri (Goddess Mahalakshmi). Even in the mathematics he was searching for God and then when he discovered that infinity, he discovered Bhagavān himself. We all know what infinity is, the greatest number that one can imagine, infinity is still larger than that. If we add one to infinity, we will have infinity. If we subtract one from infinity, we will still have infinity. Bhagavān represents that infinity, He cannot be destroyed, he cannot be born.
One can infer from Ramanujan’s life that one who keeps his mind and intellect situated on Bhagavān, that person will achieve enormous success. What Bhagavān means is that even if one thinks that the task ahead is insurmountable or extremely difficult, the person will be able to overcome the hurdles with true faith in Him. Sometimes as students we may think that subject study is exceedingly difficult and we may lose confidence. It is at this point that one must collect all courage and faith and devote to Bhagavān and He will grant us all that intellect that we need for the learning.
atha cittaṁ(m) samādhātuṁ(n), na śaknoṣi mayi sthiram,
abhyāsayogena tato, māmicchāptuṁ(n) dhanañjaya. 12.9
If you cannot steadily fix the mind on Me, O Arjuna! then seek to attain Me through the Yoga of practice.
There are a few people who may find it difficult to focus their mind and intellect on Bhagavān. For such people, Śrī Kṛṣṇa says – ‘If you are unable to fix your mind steadily on Me (atha chittaṁ samādhātuṁ na śhaknoṣhi), then practice remembering Me (abhyāsa-yogena) with devotion.’ Now what is the meaning of 'abhyāsa'? In Sanskrit, it means continuous practice. Not just studying once or making an isolated effort. Śrī Kṛṣṇa is talking about practicing. Why? It is because, practice makes a man perfect. With the help of relentless practice alone we will be able to achieve hardest of the hardest things.
We all know who Arjuna was. Arjuna was one of the greatest archers of all the times. How was this greatness achieved? Did he become one of the greatest archers just overnight? Obviously, no. Arjuna practiced extremely hard each day and each night and his practice was unrelenting. Bhagavān says that it is okay that one may not be able to put mind and intellect in His thoughts. However, one must try to practice devotion and practice every day. We should recite each adhyāya of Bhāgavad Gītā, one every day. We all have completed learning 12th chapter and I presume that we are all able to recite 12th adhyāya flawlessly. Start reciting daily, it is a very wonderful practice to have. Over time, one can easily feel that impact of such practice on the intellect.
While offering prayers, one must sit in front of Bhagavān for one minute or two each day and try to meditate on Bhagavān. It is okay that many other thoughts will enter the mind at that same time, one must steer the mind to focus on Bhagavān and attempt to do Dhyana (Meditation). By practice, over time, one can focus mind and intellect on Bhagavān.
We all know who Arjuna was. Arjuna was one of the greatest archers of all the times. How was this greatness achieved? Did he become one of the greatest archers just overnight? Obviously, no. Arjuna practiced extremely hard each day and each night and his practice was unrelenting. Bhagavān says that it is okay that one may not be able to put mind and intellect in His thoughts. However, one must try to practice devotion and practice every day. We should recite each adhyāya of Bhāgavad Gītā, one every day. We all have completed learning 12th chapter and I presume that we are all able to recite 12th adhyāya flawlessly. Start reciting daily, it is a very wonderful practice to have. Over time, one can easily feel that impact of such practice on the intellect.
While offering prayers, one must sit in front of Bhagavān for one minute or two each day and try to meditate on Bhagavān. It is okay that many other thoughts will enter the mind at that same time, one must steer the mind to focus on Bhagavān and attempt to do Dhyana (Meditation). By practice, over time, one can focus mind and intellect on Bhagavān.
abhyāse'pyaṣamartho'si, matkarmaparamo bhava,
madarthamapi karmāṇi, kurvansiddhimavāpsyasi. 12.10
If you are unable even to the pursuit of such practice, be intent to work for Me; you shall attain perfection (in the shape of My realization) even by performing actions for My sake.
Śrī Kṛṣṇa says – ‘If you cannot practice remembering Me with devotion, then just try to work for Me.’ Bhagavān is giving us so many options for devotees to come closer to him and befriend him. At first Bhagavān said, fix mind and intellect on Me, then He said If one is unable to fix mind steadily on Me, then one can practice remembering Me and now Bhagavān says If one cannot practice remembering Me with devotion, then one should just try to work for Me. Bhagavān is so kind and merciful that he is giving us so many options. Practically speaking, if one cannot focus on Ganapati Bappa, then focus on Durga Mata and if that is difficult too, then one can focus on Bhagvan Shiva. Eventually all prayers, chants and offerings reach Bhagavān. Whatever form one likes, we can situate our mind and intellect to that form and that will help elevate ourselves.
Bhagavān says ‘abhyāse ’py asamartho ’si’ – meaning that if one is unable to practice remembering Bhagavān. ‘Abhyāsa’ may not be possible for every one of us. Take for example the case of a soldier posted at the Siachen glacier. We all know how harsh those conditions are. This soldier is doing his duty diligently for our country and putting his life at risk for the nation. How is this soldier going to get time to sit down and do ‘Abhyāsa’ each day or read Bhagavad Gītā every day? He is not going to find time or opportunity to do that. Śrī Kṛṣṇa Bhagavān says, for such people ‘mad-artham api karmāṇi’ – ‘Whatever work you do, you do that for Me.’ The soldier’s work of protecting this holy land, he can dedicate it at the lotus feet of Bhagavān. That very offering becomes complete worship.
In this way, by performing all actions for the exclusive satisfaction of the Bhagavān, our mind will become steady and we will soon be able to focus upon Him. Then, gradually love for Bhagavān will manifest within the heart, and we will gain success in constantly thinking of Him.
Bhagavān says ‘abhyāse ’py asamartho ’si’ – meaning that if one is unable to practice remembering Bhagavān. ‘Abhyāsa’ may not be possible for every one of us. Take for example the case of a soldier posted at the Siachen glacier. We all know how harsh those conditions are. This soldier is doing his duty diligently for our country and putting his life at risk for the nation. How is this soldier going to get time to sit down and do ‘Abhyāsa’ each day or read Bhagavad Gītā every day? He is not going to find time or opportunity to do that. Śrī Kṛṣṇa Bhagavān says, for such people ‘mad-artham api karmāṇi’ – ‘Whatever work you do, you do that for Me.’ The soldier’s work of protecting this holy land, he can dedicate it at the lotus feet of Bhagavān. That very offering becomes complete worship.
In this way, by performing all actions for the exclusive satisfaction of the Bhagavān, our mind will become steady and we will soon be able to focus upon Him. Then, gradually love for Bhagavān will manifest within the heart, and we will gain success in constantly thinking of Him.
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.
Even after giving so many options, Śrī Kṛṣṇa Bhagavān now says, if one is unable to even work for Me in devotion, then one can just perform karma and forget about the fruits of that karma. Whatever karma’s one performs, one must do it completely not expecting the fruits of such karma. If you are learning Bhagavad Gītā, do not think that you are learning, you need to win prize or accolades. Bhagavān has chosen us to learn Bhāgavad Gītā.
Now let us consider the Mahabharat war. We know that there were hundreds and thousands of warriors who were there to fight the Great War of Mahabharata. Many of them were heroes or Maharathis as we call them. And yet, amongst all of them Bhagavān Śrī Kṛṣṇa chose Arjuna to be the recipient of the knowledge of Bhāgavad Gītā. Bhagavān did not choose Yudhishtir although Yudhishtir also was a very great personality, neither did he choose Karna or Bhima. Bhagavān Chose Arjuna because he was one such personality.
Arjuna was one such warrior who practised ‘sarva-karma-phala-tyāgaṁ’ (Forget fruits of Karma) and was dedicated to Bhagavān. He believed that while he performed his duties diligently, Śrī Kṛṣṇa Bhagavān will take care of the results. He believed that he is not the doer, and whatever was being done by him was by the grace of Śrī Kṛṣṇa Bhagavān alone.
One must perform all duties honestly with best efforts. One should not have the attitude saying, ‘I have done studying, my job is done and now Bhagavān will take care of the exams.’ No. It does not work like that. One must do the due diligence while studying, go the extra yards in writing exams well, with utmost sincerity and calmness. Then Śrī Kṛṣṇa will take care of the results. Śrī Kṛṣṇa Bhagavān wants us to have that attitude and approach.
We all should realise that we are in Bhagavad Gītā classes of our own free will. Yes, it is our will to come and attend the classes, but it is Bhagavān's blessings that we are here. Bhāgavad Gītā does not go to anybody and everybody, In Mahabharata it came to Arjuna and In the Kali Yuga, it is coming to us. There are so many people in the world and yet only some are learning Bhāgavad Gītā and that too from such an early age like the sādhaks in Geetha Pariwar. This is all entirely due to Bhagavān's blessing and we all should remember that and therefore ‘sarva-karma-phala-tyāgaṁ,’ - whatever that duties that we perform, let it be good.
From the perspective of students, let us say that a student wanted to score a centum in one paper, however due to some circumstances the student was able to score 85-90 percent. It is not something excellent, the student wanted a centum but could not score. The marks should still be offered to Bhagavān's feet and he should resolve that he will try even better the next time. Even if centum was not scored, it is still an offering at Bhagavān’s feet and student should thank Bhagavān for his blessings. Bhagavān says that it is this kind of attitude that he likes and brings a devotee close to him.
Now let us consider the Mahabharat war. We know that there were hundreds and thousands of warriors who were there to fight the Great War of Mahabharata. Many of them were heroes or Maharathis as we call them. And yet, amongst all of them Bhagavān Śrī Kṛṣṇa chose Arjuna to be the recipient of the knowledge of Bhāgavad Gītā. Bhagavān did not choose Yudhishtir although Yudhishtir also was a very great personality, neither did he choose Karna or Bhima. Bhagavān Chose Arjuna because he was one such personality.
Arjuna was one such warrior who practised ‘sarva-karma-phala-tyāgaṁ’ (Forget fruits of Karma) and was dedicated to Bhagavān. He believed that while he performed his duties diligently, Śrī Kṛṣṇa Bhagavān will take care of the results. He believed that he is not the doer, and whatever was being done by him was by the grace of Śrī Kṛṣṇa Bhagavān alone.
One must perform all duties honestly with best efforts. One should not have the attitude saying, ‘I have done studying, my job is done and now Bhagavān will take care of the exams.’ No. It does not work like that. One must do the due diligence while studying, go the extra yards in writing exams well, with utmost sincerity and calmness. Then Śrī Kṛṣṇa will take care of the results. Śrī Kṛṣṇa Bhagavān wants us to have that attitude and approach.
We all should realise that we are in Bhagavad Gītā classes of our own free will. Yes, it is our will to come and attend the classes, but it is Bhagavān's blessings that we are here. Bhāgavad Gītā does not go to anybody and everybody, In Mahabharata it came to Arjuna and In the Kali Yuga, it is coming to us. There are so many people in the world and yet only some are learning Bhāgavad Gītā and that too from such an early age like the sādhaks in Geetha Pariwar. This is all entirely due to Bhagavān's blessing and we all should remember that and therefore ‘sarva-karma-phala-tyāgaṁ,’ - whatever that duties that we perform, let it be good.
From the perspective of students, let us say that a student wanted to score a centum in one paper, however due to some circumstances the student was able to score 85-90 percent. It is not something excellent, the student wanted a centum but could not score. The marks should still be offered to Bhagavān's feet and he should resolve that he will try even better the next time. Even if centum was not scored, it is still an offering at Bhagavān’s feet and student should thank Bhagavān for his blessings. Bhagavān says that it is this kind of attitude that he likes and brings a devotee close to him.
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.
We have seen in the shlokas leading up to this one that Śrī Kṛṣṇa Bhagavān had given us a lot of methods by which one could come closer to him. Firstly, Bhagavān had said the one should try to situate mind and intellect in Him, and then if not possible then try to do practice and even if that is not possible, Bhagavān instructed us to do our duties and leave the fruits or results to him. Bhagavān had detailed all these options for us.
In this sloka, Bhagavān grades those options that he had listed out. He says ‘śhreyo hi jñānam abhyāsāj,’ – meaning knowledge is better than practice. However, ordinary people like us do not have knowledge. We are also not able to do dhyana like the Sage Dhruva did. Then what should people like us do? We should practice devotion. Now, if we are unable to do practice then what should he do? We should perform our Karma but renounce the fruits of our karma. It means that we should adopt the attitude that whatever we are doing, it is Bhagavān's blessing and we should leave the results to him. The next would be to offer all that karma, however imperfect or perfect it may be, to the lotus feet of Bhagavān. Only then our lives will turn peaceful. Why? Because we are giving all our worries to Bhagavān and that is exactly what Bhagavān expects from all of us.
In this sloka, Bhagavān grades those options that he had listed out. He says ‘śhreyo hi jñānam abhyāsāj,’ – meaning knowledge is better than practice. However, ordinary people like us do not have knowledge. We are also not able to do dhyana like the Sage Dhruva did. Then what should people like us do? We should practice devotion. Now, if we are unable to do practice then what should he do? We should perform our Karma but renounce the fruits of our karma. It means that we should adopt the attitude that whatever we are doing, it is Bhagavān's blessing and we should leave the results to him. The next would be to offer all that karma, however imperfect or perfect it may be, to the lotus feet of Bhagavān. Only then our lives will turn peaceful. Why? Because we are giving all our worries to Bhagavān and that is exactly what Bhagavān expects from all of us.
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.
So far Śrī Kṛṣṇa Bhagavān’s teaching focussed on how to become good devotees and thereby move closer to Bhagavān himself. However, to move closer to Bhagavān, one must possess some essential qualities. There are thirty-nine such qualities that are elucidated by Bhagavān and will be discussed from this Shloka onwards.
1. ‘adveṣhṭā sarva-bhūtānāṁ’ - Free from malice toward all living beings. Here ‘bhūtā’ does not mean spirits or ghosts. It means everything around us. All the birds, the humans, dogs, cats, and even the tiny insects are all are considered as ‘bhūtā.’ Devotees of Bhagavān realize that all living beings are tiny parts of Bhagavān himself. If they harbour malice toward others, it is tantamount to harbouring the same feelings towards Bhagavān Himself. Such devotees have no ill feeling towards any creature or being, including rats, spiders, or cockroaches.
2. ‘maitraḥ’ – Having a very friendly and approachable nature. There are some people one must have seen or met. Even if the meeting is the very first one, one does not feel so. The meeting or greeting is cordial and demeanour is very pleasant. Immediately, one feels the connection with such people. One’s nature should always be like that. Whoever comes closer should be able to feel the positivity inside of us.
3. ‘karuṇa’ – meaning compassion. A bhakta should always be compassionate towards everyone around - ‘bhūtā.’ If there is somebody in some kind of pain, we should try to ease that pain, if there is some animal in distress, we should step in and do something, be it the stray dogs or birds around us or any being for that matter. That is ‘Karunya bhava, - sentiment of compassion, mercy, and empathy.
4. ‘nirmamo’ – meaning free from attachment to possessions. It alludes to not having the habit of saying “I,” “Mine” and being deeply possessive. Suppose one has many toys and the family welcomes a guest into their home. A little baby who is also a guest will want to play with the toys. Usually, children allow for others to play with their toys due to good upbringing, however the problem arises when the baby does not let go of that toy when they are leaving and wants to take that toy along with him. Then one starts to feel angry, hurt and is unwilling to let go of the toy that the baby wants. The feeling of “the toy is mine and mine alone” sets in. One may have played many times with the toys and might have also outgrown them, but the possessive feeling exists. The fact that we are much bigger than the baby does not matter. Bhagavān is saying that he does want this quality of possessiveness or attachment in his devotees.
5. ‘nirahankāraḥ’ - not having the pride. We may have talents and we may be good at things, but we should not let it climb into our heads. If one is good at dancing, one must not take pride in that. Feelings like “I can dance the best” or “Nobody can beat me in dancing” are all representative of ‘ego.’ One should be humble (nirahankāraḥ).
6. ‘sama-duḥkha-sukhaḥ kṣhamī’ - meaning that one able to maintain balance in the face of happiness or distress. Now, how is that possible? We may be able to relate to this through a simple example. Let us suppose that Rahul’s mother has prepared a favourite dish ‘pav bhaji.’ Everyone at home including Rahul loves this dish and he ate to his heart’s content. He ate so much that he was unable to walk. Rahul was happy and hugged his mother. The next day Rahul’s mom is making Karela sabzi (bitter gourd) and this upset Rahul. He complained to his mother and asked why she is making such a disgusting dish and he threw tantrums and refused to eat it. This is a perfect example of what Bhagavān is talking about. When there was a favourite dish, there is excessive happiness and the day there is something that one does not like, there is disappointment, anger, and rough behaviour.
1. ‘adveṣhṭā sarva-bhūtānāṁ’ - Free from malice toward all living beings. Here ‘bhūtā’ does not mean spirits or ghosts. It means everything around us. All the birds, the humans, dogs, cats, and even the tiny insects are all are considered as ‘bhūtā.’ Devotees of Bhagavān realize that all living beings are tiny parts of Bhagavān himself. If they harbour malice toward others, it is tantamount to harbouring the same feelings towards Bhagavān Himself. Such devotees have no ill feeling towards any creature or being, including rats, spiders, or cockroaches.
2. ‘maitraḥ’ – Having a very friendly and approachable nature. There are some people one must have seen or met. Even if the meeting is the very first one, one does not feel so. The meeting or greeting is cordial and demeanour is very pleasant. Immediately, one feels the connection with such people. One’s nature should always be like that. Whoever comes closer should be able to feel the positivity inside of us.
3. ‘karuṇa’ – meaning compassion. A bhakta should always be compassionate towards everyone around - ‘bhūtā.’ If there is somebody in some kind of pain, we should try to ease that pain, if there is some animal in distress, we should step in and do something, be it the stray dogs or birds around us or any being for that matter. That is ‘Karunya bhava, - sentiment of compassion, mercy, and empathy.
4. ‘nirmamo’ – meaning free from attachment to possessions. It alludes to not having the habit of saying “I,” “Mine” and being deeply possessive. Suppose one has many toys and the family welcomes a guest into their home. A little baby who is also a guest will want to play with the toys. Usually, children allow for others to play with their toys due to good upbringing, however the problem arises when the baby does not let go of that toy when they are leaving and wants to take that toy along with him. Then one starts to feel angry, hurt and is unwilling to let go of the toy that the baby wants. The feeling of “the toy is mine and mine alone” sets in. One may have played many times with the toys and might have also outgrown them, but the possessive feeling exists. The fact that we are much bigger than the baby does not matter. Bhagavān is saying that he does want this quality of possessiveness or attachment in his devotees.
5. ‘nirahankāraḥ’ - not having the pride. We may have talents and we may be good at things, but we should not let it climb into our heads. If one is good at dancing, one must not take pride in that. Feelings like “I can dance the best” or “Nobody can beat me in dancing” are all representative of ‘ego.’ One should be humble (nirahankāraḥ).
6. ‘sama-duḥkha-sukhaḥ kṣhamī’ - meaning that one able to maintain balance in the face of happiness or distress. Now, how is that possible? We may be able to relate to this through a simple example. Let us suppose that Rahul’s mother has prepared a favourite dish ‘pav bhaji.’ Everyone at home including Rahul loves this dish and he ate to his heart’s content. He ate so much that he was unable to walk. Rahul was happy and hugged his mother. The next day Rahul’s mom is making Karela sabzi (bitter gourd) and this upset Rahul. He complained to his mother and asked why she is making such a disgusting dish and he threw tantrums and refused to eat it. This is a perfect example of what Bhagavān is talking about. When there was a favourite dish, there is excessive happiness and the day there is something that one does not like, there is disappointment, anger, and rough behaviour.
That is not being balanced and that is what Śrī Kṛṣṇa wants us to correct within us. What is the matter if one is eating that dish for one day? Mother certainly will not give anything that is bad for your health. Your mama will give you something that is edible. In both of these things, Pav Bhaji or Karela Sabzi, one should be content. We should be happy that at least we have a plate of food in front of us because many people do not have that plate full of food in front of them.
This is an exceptionally beautiful teaching that Bhāgavad Gītā is giving us. In many places one may face ‘duḥkha-sukhaḥ’ situations and only if one is able to keep mind balanced, only then we will be able to get out of that situation successfully. Sri Bhagavān is telling us that all my devotees are always balanced and never get distracted in any situation.
7. ‘kṣhamī’ – means ever forgiving. Śrī Kṛṣṇa says that his devotees have the quality of forgiveness. They do not carry grudges and they do not seek revenge. Such devotees are quick to forgive. It helps if we try to put ourselves in somebody else's shoes and then maybe we will be able to understand why that person acted the way they acted. We should not always judge everyone based on their actions and be ready to forgive them.
This is an exceptionally beautiful teaching that Bhāgavad Gītā is giving us. In many places one may face ‘duḥkha-sukhaḥ’ situations and only if one is able to keep mind balanced, only then we will be able to get out of that situation successfully. Sri Bhagavān is telling us that all my devotees are always balanced and never get distracted in any situation.
7. ‘kṣhamī’ – means ever forgiving. Śrī Kṛṣṇa says that his devotees have the quality of forgiveness. They do not carry grudges and they do not seek revenge. Such devotees are quick to forgive. It helps if we try to put ourselves in somebody else's shoes and then maybe we will be able to understand why that person acted the way they acted. We should not always judge everyone based on their actions and be ready to forgive them.
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.
Śrī Kṛṣṇa Bhagavān continues describing qualities.
1. ‘santuṣhṭaḥ satataṁ yogī’ – meaning that devotees who are in constant (satataṁ) devotion to Bhagavān and united with Bhagavān are always happy (santuṣhṭaḥ). Such devotees are always content. One may ask, content about what? If one were to score very poorly in an exam. Should he be content? No. That is not what Bhagavān is telling us. He is not asking us to leave everything he is asking us to stay balanced.
Take the case of a student who has prepared his best for an exam and yet, in the exam hall when the question paper is distributed and he reads the questions, he may be unable to recollect. This happens very frequently with many students. It is then that tension and stress builds and students panic. In such situations Bhagavān says, stay content. I have read enough and I am aware of the other questions. Let me address them first and come back to the ones that are a problem. One must adopt the attitude that a single question should not ruin the performance in the exam. That kind of contentment one should have.
1. ‘santuṣhṭaḥ satataṁ yogī’ – meaning that devotees who are in constant (satataṁ) devotion to Bhagavān and united with Bhagavān are always happy (santuṣhṭaḥ). Such devotees are always content. One may ask, content about what? If one were to score very poorly in an exam. Should he be content? No. That is not what Bhagavān is telling us. He is not asking us to leave everything he is asking us to stay balanced.
Take the case of a student who has prepared his best for an exam and yet, in the exam hall when the question paper is distributed and he reads the questions, he may be unable to recollect. This happens very frequently with many students. It is then that tension and stress builds and students panic. In such situations Bhagavān says, stay content. I have read enough and I am aware of the other questions. Let me address them first and come back to the ones that are a problem. One must adopt the attitude that a single question should not ruin the performance in the exam. That kind of contentment one should have.
It is also important to note that in whatever material things we all have around us, we should stay contended. If a student has two or three school bags, he should be content. If a student has a few comic books, he should stay contended. However, one should not be content in terms of learning, there should be a desire to learn more and gain more knowledge. One should not be content with basic skills; there should be a desire to upgrade skills and reskill and learn new things. Contentment means different when it comes to qualities and material things. It is critical to note the distinction.
2. ‘dṛiḍha-niśhchayaḥ’ - meaning steadfast in determination. Bhagavān’s devotees are determined and focussed on their duties and devotion. Let us take an example to illustrate this better. We are moving towards an exceptionally beautiful festival or Jayanthi of somebody who is special in this great country of ours. Can anybody guess? Our Param Pujya Swamiji describes him as the best king that lived and that walked the earth after Bhagavān Sri Rama.
Ans: Mithuna didi - Chhatrapati Shivaji Maharaj.
Yes. Shivaji Maharaj Jayanti is on 19th February. He is ‘dṛiḍha-niśhchayaḥ’ personified. He founded the Maratha Empire (Swarajya) in the 17th century by breaking free from Sultanate rule, establishing a sovereign Hindu state. He built an empire where everybody would feel safe, where every person not just belonging to some religion or caste but everyone would feel safe. This was built at a time when sultanates were at his throat and always trying to kill him. How could he achieve that? He could achieve that because he had ‘dṛiḍha-niśhchayaḥ.’ He did not think of putting away tasks for the next day, whatever had to be done, he did it without delay.
Many of us lack that determination. We may resolve to read Bhāgavad Gītā, but we may end up postponing it to another day. This lack of resolve ends up in unfinished tasks and incomplete and dissatisfactory outcomes. Imagine what would have happened if Shivaji Maharaj had postponed his plans or did not have the resolve to build his kingdom (Swarajya). We would not be breathing free here today. We would not be able to discuss about Bhagavad Geeta ji here today. Therefore, it is this quality we should always try to imbibe in ourselves.
3. ‘mayy arpita-mano-buddhir’ - Dedicated to Me in mind and intellect. Bhagavān is reminding us that the mind and intellect should be situated in Him always. When they are devoted to Bhagavān, the rest of the personality—body, working senses, knowledge senses, and possessions—naturally are dedicated at his lotus feet. Śrī Kṛṣṇa says that devotees who exhibit these qualities are very dear to Him.
2. ‘dṛiḍha-niśhchayaḥ’ - meaning steadfast in determination. Bhagavān’s devotees are determined and focussed on their duties and devotion. Let us take an example to illustrate this better. We are moving towards an exceptionally beautiful festival or Jayanthi of somebody who is special in this great country of ours. Can anybody guess? Our Param Pujya Swamiji describes him as the best king that lived and that walked the earth after Bhagavān Sri Rama.
Ans: Mithuna didi - Chhatrapati Shivaji Maharaj.
Yes. Shivaji Maharaj Jayanti is on 19th February. He is ‘dṛiḍha-niśhchayaḥ’ personified. He founded the Maratha Empire (Swarajya) in the 17th century by breaking free from Sultanate rule, establishing a sovereign Hindu state. He built an empire where everybody would feel safe, where every person not just belonging to some religion or caste but everyone would feel safe. This was built at a time when sultanates were at his throat and always trying to kill him. How could he achieve that? He could achieve that because he had ‘dṛiḍha-niśhchayaḥ.’ He did not think of putting away tasks for the next day, whatever had to be done, he did it without delay.
Many of us lack that determination. We may resolve to read Bhāgavad Gītā, but we may end up postponing it to another day. This lack of resolve ends up in unfinished tasks and incomplete and dissatisfactory outcomes. Imagine what would have happened if Shivaji Maharaj had postponed his plans or did not have the resolve to build his kingdom (Swarajya). We would not be breathing free here today. We would not be able to discuss about Bhagavad Geeta ji here today. Therefore, it is this quality we should always try to imbibe in ourselves.
3. ‘mayy arpita-mano-buddhir’ - Dedicated to Me in mind and intellect. Bhagavān is reminding us that the mind and intellect should be situated in Him always. When they are devoted to Bhagavān, the rest of the personality—body, working senses, knowledge senses, and possessions—naturally are dedicated at his lotus feet. Śrī Kṛṣṇa says that devotees who exhibit these qualities are very dear to Him.
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.
1. ‘yasmān nodvijate loko lokān nodvijate cha yaḥ’ – meaning Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone. If somebody is talking something that is not of interest of us or something that is abrasive in content, we do not like listening to it. But how does it make us feel? We feel annoyed about it. Bhagavān is telling that true devotees are not disturbed (na udvijate). Even if somebody is talking something that we do not like we should not feel annoyed. Why? Because that person is also the form of Bhagavān. If everybody around us have Bhagavān in their heart, will we ever feel annoyed by Bhagavān? If Bhagavān started talking to us, will we ever feel annoyed? No. So that is the kind of attitude one must develop. Equally important is that we should not talk some things which will annoy people around us. So, we should not be annoyed by anyone around us and we should speak or do things which will annoy people around us. That is how our words should be and that is how our mind should be.
Sant Tukaram’s Devotion and Daily Practice
Sant Tukaram was a revered Hindu Marathi saint hailing from the village of Dehu in Maharashtra. He was a great devotee of Vithal Bhagavān, considered a form of Bhagavān Śrī Kṛṣṇa. Sant Tukaram was deeply committed to his spiritual practice, performing sadhana and dhyana every single day. Seeking peace and solitude, he would find a tranquil spot outside Dehu to meditate and chant. The location was surrounded by trees, which were home to various birds and small animals. Sant Tukaram would spend hours in this peaceful setting, immersed in chanting and meditation dedicated to Bhagavān Vittala.
Awareness of Ecology and Closeness to Bhagavān
While making his way to his favourite meditation spot, Sant Tukaram observed that the birds and small creatures in the area would move away from him in fear. While many might disregard such behaviour, Sant Tukaram was deeply affected. He felt troubled that he had disturbed the birds and animals, believing their insecurity around him indicated a lack of closeness to Vithoba Bhagavān. For Sant Tukaram, his proximity to Bhagavān was reflected in his harmonious relationship with the surrounding ecology. He aspired for the birds, animals, and insects to feel safe and secure in his presence.
Transformation Through Sādhanā
As days and months went by, Sant Tukaram continued his sadhana and chanting of Vittala Bhagavān’s name. Over time, he noticed a shift: the birds no longer flew away when he arrived to meditate or chant. Gradually, some birds began to perch closer to him and even sit on his shoulders. This transformation filled Sant Tukaram with joy; he felt that his devotion had strengthened and he had moved closer to Bhagavān.
Lessons from Sant Tukaram’s Dedication
Sant Tukaram’s unwavering dedication and attitude serve as an inspiration for all. Such sadhana and spiritual progress are not achieved overnight. This is why Bhagavān emphasised the importance of ‘Abhyasa-yogena’—the "Yoga of Practice", which involves constant, repetitive, and disciplined effort to focus the mind on Bhagavān. As we embark on learning this practice, it is vital to begin early and persist with regular effort, for this approach will surely guide a seeker towards spiritual advancement.
2. ‘harṣhāmarṣha-bhayodvegair mukto’ - meaning that a devotee should avoid too much joy (harṣhā), too much sadness (āmarṣha), too much anxiety (udvegaiḥ), and too much fear (bhaya). Bhakta Prahalad is a well-known figure who was never afraid, thanks to his unwavering devotion to Bhagavān. He passionately believed that Bhagavān would always protect him, no matter what happened. Similarly, we should maintain steadfast faith in Bhagavān, even when facing tough situations. It is important to embrace challenges with the belief that Bhagavān presents them to help us grow stronger.
Sant Tukaram’s Devotion and Daily Practice
Sant Tukaram was a revered Hindu Marathi saint hailing from the village of Dehu in Maharashtra. He was a great devotee of Vithal Bhagavān, considered a form of Bhagavān Śrī Kṛṣṇa. Sant Tukaram was deeply committed to his spiritual practice, performing sadhana and dhyana every single day. Seeking peace and solitude, he would find a tranquil spot outside Dehu to meditate and chant. The location was surrounded by trees, which were home to various birds and small animals. Sant Tukaram would spend hours in this peaceful setting, immersed in chanting and meditation dedicated to Bhagavān Vittala.
Awareness of Ecology and Closeness to Bhagavān
While making his way to his favourite meditation spot, Sant Tukaram observed that the birds and small creatures in the area would move away from him in fear. While many might disregard such behaviour, Sant Tukaram was deeply affected. He felt troubled that he had disturbed the birds and animals, believing their insecurity around him indicated a lack of closeness to Vithoba Bhagavān. For Sant Tukaram, his proximity to Bhagavān was reflected in his harmonious relationship with the surrounding ecology. He aspired for the birds, animals, and insects to feel safe and secure in his presence.
Transformation Through Sādhanā
As days and months went by, Sant Tukaram continued his sadhana and chanting of Vittala Bhagavān’s name. Over time, he noticed a shift: the birds no longer flew away when he arrived to meditate or chant. Gradually, some birds began to perch closer to him and even sit on his shoulders. This transformation filled Sant Tukaram with joy; he felt that his devotion had strengthened and he had moved closer to Bhagavān.
Lessons from Sant Tukaram’s Dedication
Sant Tukaram’s unwavering dedication and attitude serve as an inspiration for all. Such sadhana and spiritual progress are not achieved overnight. This is why Bhagavān emphasised the importance of ‘Abhyasa-yogena’—the "Yoga of Practice", which involves constant, repetitive, and disciplined effort to focus the mind on Bhagavān. As we embark on learning this practice, it is vital to begin early and persist with regular effort, for this approach will surely guide a seeker towards spiritual advancement.
2. ‘harṣhāmarṣha-bhayodvegair mukto’ - meaning that a devotee should avoid too much joy (harṣhā), too much sadness (āmarṣha), too much anxiety (udvegaiḥ), and too much fear (bhaya). Bhakta Prahalad is a well-known figure who was never afraid, thanks to his unwavering devotion to Bhagavān. He passionately believed that Bhagavān would always protect him, no matter what happened. Similarly, we should maintain steadfast faith in Bhagavān, even when facing tough situations. It is important to embrace challenges with the belief that Bhagavān presents them to help us grow stronger.
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.
1. ‘anapekṣhaḥ’ - not expecting anything, not wanting anything. Many a times what transpires is that we want so many things. We say our prayers and seek from Bhagavān with so many things.
Child and Chocolates Analogy
In a distant town, there was a kid who prayed daily to Bhagavān asking him to give ten chocolates. He prayed relentlessly every day. He would not ask less or more, but he wanted ten chocolates. Bhagavān did appear and asked him what he wanted and the kid repeated that he wanted ten chocolates. Bhagavān was perplexed and said, “I wanted to send you an entire gift hamper of chocolates and here you are asking for ten of them, so be it.” The kid ended up with just ten chocolates. That is just a funny anecdote but that is what happens many a times when pray to Bhagavān and ask him boons. Bhagavān has bigger and better plan for us and we end up asking for trivial things.
Child and Chocolates Analogy
In a distant town, there was a kid who prayed daily to Bhagavān asking him to give ten chocolates. He prayed relentlessly every day. He would not ask less or more, but he wanted ten chocolates. Bhagavān did appear and asked him what he wanted and the kid repeated that he wanted ten chocolates. Bhagavān was perplexed and said, “I wanted to send you an entire gift hamper of chocolates and here you are asking for ten of them, so be it.” The kid ended up with just ten chocolates. That is just a funny anecdote but that is what happens many a times when pray to Bhagavān and ask him boons. Bhagavān has bigger and better plan for us and we end up asking for trivial things.
Teachings from Bhagavad Gītā tell us that we surrender to Bhagavān and he will take care of everything. It is in our interests that we just do not ask for anything, we have to just go with the flow. We have to trust Bhagavān that he will lead us to the right path.
2. ‘śhuchiḥ’ - meaning having the purity of mind and body. We maintain our body clean and pure externally. We take baths every day and wear proper clothes. Just like we purify our body by the means of external cleaning activities, how do we purify our mind? This is answered through an exceptionally beautiful Sloka,
‘Sakrid gitambhas snanam samsara-mala-nashanam’
A single bath in the water of the Gita, Destroys the dirt of material existence
How will we do Bhāgavad Gītā Ji's snanam (bathe)? By reciting an adhyāya each day we will be able to cleanse our mind. By following correct practices like doing puja, dhyana and by doing our own tasks at best as possible. These are all the means of being ‘śhuchiḥ,’ - having pure mind in addition to pure body.
3. ‘udāsīno gata-vyathaḥ’ - not having any kind of worries or untroubled. Devotees have faith that Bhagavān is always protecting them and hence, they become without care. They simply put in their best effort in all duties and tasks but leave the results in the hands of the Bhagavān. Thus, whatever the outcome, the devotees remain untroubled
4. sarvārambha-parityāgī – The service minded attitude of devotees and dedication of all results at the feet of Bhagavān makes them free from selfishness in all undertakings.
Śrī Kṛṣṇa Bhagavān says, those devotes who have such characteristics are very dear to me (yo mad-bhaktaḥ sa me priyaḥ).
2. ‘śhuchiḥ’ - meaning having the purity of mind and body. We maintain our body clean and pure externally. We take baths every day and wear proper clothes. Just like we purify our body by the means of external cleaning activities, how do we purify our mind? This is answered through an exceptionally beautiful Sloka,
‘Sakrid gitambhas snanam samsara-mala-nashanam’
A single bath in the water of the Gita, Destroys the dirt of material existence
How will we do Bhāgavad Gītā Ji's snanam (bathe)? By reciting an adhyāya each day we will be able to cleanse our mind. By following correct practices like doing puja, dhyana and by doing our own tasks at best as possible. These are all the means of being ‘śhuchiḥ,’ - having pure mind in addition to pure body.
3. ‘udāsīno gata-vyathaḥ’ - not having any kind of worries or untroubled. Devotees have faith that Bhagavān is always protecting them and hence, they become without care. They simply put in their best effort in all duties and tasks but leave the results in the hands of the Bhagavān. Thus, whatever the outcome, the devotees remain untroubled
4. sarvārambha-parityāgī – The service minded attitude of devotees and dedication of all results at the feet of Bhagavān makes them free from selfishness in all undertakings.
Śrī Kṛṣṇa Bhagavān says, those devotes who have such characteristics are very dear to me (yo mad-bhaktaḥ sa me priyaḥ).
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.
Śrī Kṛṣṇa says ‘yo na hṛiṣhyati’ – meaning the one who is not over excited or one who does not over-rejoice. Being excited for good happenings or satisfactory results is good, but too much excitement is unwarranted and could lead to mistakes in judgment or in current tasks. All the same Bhagavān also says ‘na dveṣhṭi’ – meaning one should not despair. There could be unexpected poor outcomes for our efforts, one may feel sad or even disappointed. However, this should not translate to despair or too much grief that one is not to handle and overwhelm us. Just as we say one should not overly rejoice, the same goes to grief too. There should be a balanced state of mind. Further Bhagavān says – ‘na śhochati na kāṅkṣhati’ – meaning that one should not lament a loss or crave for gains. Therefore, putting it all together, Bhagavān says one should not rejoice too much, grieve too much, lament over loss or crave for gains.
Śrī Kṛṣṇa says ‘śhubhāśhubha-parityāgī ‘ – meaning one who has renounced both good and bad results. A devotee performs his duties and if the results are as expected then fine, however, if the results are not as expected, then too it is fine. The devotee will resolve to do better the next time and correct his mistakes. All actions performed by the devotees are not performed with any selfish motive and are dedicated to God.
Śrī Kṛṣṇa says ‘bhaktimān yaḥ sa me priyaḥ’ – meaning that seekers who are full of devotion (bhaktimān) are very dear to Bhagavān. We have heard of ‘Buddhimān’ meaning one who is blessed with wisdom. We have also heard of ‘Śaktimān,’ one who is blessed with strength. Here Bhagavān says ‘Bhaktimān,’ meaning one who has the strength of bhakti or devotion. Not just ‘Buddhimān’ or ‘Śaktimān,’ one should be ‘Bhaktimān,’ and such people are dear to Bhagavān.
Bhakti is a source of great strength. Even though one may be lacking in physical strength or mental strength or intellectual strength, if one has the strength of devotion great heights can be achieved. Not only does the devotee have the strength of bhakti, but a devotee is disciplined to perform his duties and has unwavering faith in Bhagavān.
Śrī Kṛṣṇa says ‘śhubhāśhubha-parityāgī ‘ – meaning one who has renounced both good and bad results. A devotee performs his duties and if the results are as expected then fine, however, if the results are not as expected, then too it is fine. The devotee will resolve to do better the next time and correct his mistakes. All actions performed by the devotees are not performed with any selfish motive and are dedicated to God.
Śrī Kṛṣṇa says ‘bhaktimān yaḥ sa me priyaḥ’ – meaning that seekers who are full of devotion (bhaktimān) are very dear to Bhagavān. We have heard of ‘Buddhimān’ meaning one who is blessed with wisdom. We have also heard of ‘Śaktimān,’ one who is blessed with strength. Here Bhagavān says ‘Bhaktimān,’ meaning one who has the strength of bhakti or devotion. Not just ‘Buddhimān’ or ‘Śaktimān,’ one should be ‘Bhaktimān,’ and such people are dear to Bhagavān.
Bhakti is a source of great strength. Even though one may be lacking in physical strength or mental strength or intellectual strength, if one has the strength of devotion great heights can be achieved. Not only does the devotee have the strength of bhakti, but a devotee is disciplined to perform his duties and has unwavering faith in Bhagavān.
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.
Bhagavān says ‘samaḥ śhatrau cha mitre cha,’ - we should have same kind of perspective towards our friends and towards our enemy too. Actions may differ, for example we may hug a friend, but we just do not go and hug an enemy. Bhagavān is not referring to this. Bhagavān wants us to realize that even inside our enemy there is a fragment (aṃśa) of Bhagavān. Once that understanding sets in, our behaviour also gets modified.
Chhatrapati Shivaji Maharaj and Afzal Khan
As we approach the celebration of Shivaji Maharaj's Jayanti on 19th February, it is important to reflect on the significant event involving Chhatrapati Shivaji Maharaj and Afzal Khan. Many are familiar with the story of how Shivaji Maharaj killed Afzal Khan, who was known for his evil nature and destructive actions. Afzal Khan had repeatedly raided Shivaji Maharaj’s Swarajya, ruthlessly destroying towns and villages in his path. He not only demolished temples but also set fire to crops and abducted women and girls, spreading terror wherever he went.
Given these atrocities, it was natural for the citizens, the army, and Shivaji Maharaj himself to harbour deep anger against Afzal Khan. In this context, Shivaji Maharaj saw it as his duty to eliminate Afzal Khan and restore peace to Swarajya. After Afzal Khan’s death, many members of the army and local people were eager to express their anger by mutilating his body. This reaction was understandable, especially considering that if Shivaji Maharaj or any of his soldiers had been captured, they would have faced severe torture and immense suffering at the hands of Afzal Khan.
However, despite the justifiable anger of the people, Shivaji Maharaj imparted a crucial lesson to his soldiers, rooted in the principle of samaḥ śhatrau cha mitre cha—to maintain an equal perspective towards both friend and foe. Although Afzal Khan had been a formidable enemy and an evil man, once he was defeated, there was no further need to nurture feelings of enmity or hatred, especially towards his lifeless body. With the punishment delivered, it became essential to honour the dignity of the dead. Shivaji Maharaj ensured that Afzal Khan’s last rites were conducted respectfully, according to his own religious customs. Today, Afzal Khan’s grave (Qabr) remains at Pratapgad fort as a testament to this act.
This conduct is in line with the teachings of the Bhagavān, who emphasises that even our enemy deserves respect because a spark of the divine resides in every living being. It would be incorrect to believe that Bhagavān is present everywhere except in those who are considered bad. True understanding requires us to recognise that, although Afzal Khan was an evil person and was justly punished by Shivaji Maharaj, we must not allow hatred to override our sense of justice or the teachings of the Bhāgavad Gītā. Shivaji Maharaj’s actions reflected his deep study and assimilation of the teachings from the Bhāgavad Gītā, as well as insights from the Mahabharata and Ramayan. These learnings empowered him to act with wisdom and maintain his principles even in the face of adversity.
Śrī Kṛṣṇa Bhagavān further says ‘śhītoṣhṇa-sukha-duḥkheṣhu samaḥ saṅga-vivarjitaḥ,’ – Meaning that one must be equipoised in cold, heat, joy, and sorrow. In all diverse conditions one must stay balanced. We can draw parallel from the same Pav Bhaji and Karela Sabji example, one must behave balanced under both favourable and unfavourable situations.
Chhatrapati Shivaji Maharaj and Afzal Khan
As we approach the celebration of Shivaji Maharaj's Jayanti on 19th February, it is important to reflect on the significant event involving Chhatrapati Shivaji Maharaj and Afzal Khan. Many are familiar with the story of how Shivaji Maharaj killed Afzal Khan, who was known for his evil nature and destructive actions. Afzal Khan had repeatedly raided Shivaji Maharaj’s Swarajya, ruthlessly destroying towns and villages in his path. He not only demolished temples but also set fire to crops and abducted women and girls, spreading terror wherever he went.
Given these atrocities, it was natural for the citizens, the army, and Shivaji Maharaj himself to harbour deep anger against Afzal Khan. In this context, Shivaji Maharaj saw it as his duty to eliminate Afzal Khan and restore peace to Swarajya. After Afzal Khan’s death, many members of the army and local people were eager to express their anger by mutilating his body. This reaction was understandable, especially considering that if Shivaji Maharaj or any of his soldiers had been captured, they would have faced severe torture and immense suffering at the hands of Afzal Khan.
However, despite the justifiable anger of the people, Shivaji Maharaj imparted a crucial lesson to his soldiers, rooted in the principle of samaḥ śhatrau cha mitre cha—to maintain an equal perspective towards both friend and foe. Although Afzal Khan had been a formidable enemy and an evil man, once he was defeated, there was no further need to nurture feelings of enmity or hatred, especially towards his lifeless body. With the punishment delivered, it became essential to honour the dignity of the dead. Shivaji Maharaj ensured that Afzal Khan’s last rites were conducted respectfully, according to his own religious customs. Today, Afzal Khan’s grave (Qabr) remains at Pratapgad fort as a testament to this act.
This conduct is in line with the teachings of the Bhagavān, who emphasises that even our enemy deserves respect because a spark of the divine resides in every living being. It would be incorrect to believe that Bhagavān is present everywhere except in those who are considered bad. True understanding requires us to recognise that, although Afzal Khan was an evil person and was justly punished by Shivaji Maharaj, we must not allow hatred to override our sense of justice or the teachings of the Bhāgavad Gītā. Shivaji Maharaj’s actions reflected his deep study and assimilation of the teachings from the Bhāgavad Gītā, as well as insights from the Mahabharata and Ramayan. These learnings empowered him to act with wisdom and maintain his principles even in the face of adversity.
Śrī Kṛṣṇa Bhagavān further says ‘śhītoṣhṇa-sukha-duḥkheṣhu samaḥ saṅga-vivarjitaḥ,’ – Meaning that one must be equipoised in cold, heat, joy, and sorrow. In all diverse conditions one must stay balanced. We can draw parallel from the same Pav Bhaji and Karela Sabji example, one must behave balanced under both favourable and unfavourable situations.
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.
Śrī Kṛṣṇa Bhagavān says ‘tulya-nindā-stutir maunī ‘ – meaning that one must take praise and criticism alike and stay balanced. We are learning Bhagavad Gītā and therefore many people may praise us, cheer us saying that it is brilliant that we are able to pick up and understand teachings from an early age. And if one is able to recite flawlessly, the praise is even more pronounced. In such situations, one must not allow such praise to go to head and stay humble and balanced. We must be able to say that we are doing so only with Bhagavān’s will. Similarly, if one were to criticize us, we should be able to stay balanced and try to understand the situation and the person criticising us. Whatever we do is through Bhagavān’s will and we are just a tool, therefore praise or criticism should not impact our resolve and mind.
Bhagavān states that individuals who accept both praise and criticism equally, practise meditation and contemplation, remain satisfied with whatever comes their way, keep their minds firmly focused on Him, and are deeply devoted to Him, are especially dear to Him.
Bhagavān states that individuals who accept both praise and criticism equally, practise meditation and contemplation, remain satisfied with whatever comes their way, keep their minds firmly focused on Him, and are deeply devoted to Him, are especially dear to Him.
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.
Faith and Practice: The Way to Divine Closeness
In the final shloka of this adhyāya, Sri Bhagavān proclaims that those who possess unwavering faith in Him and His teachings, and who begin to practise the outlined principles, set themselves firmly on the path towards becoming closer to Him. This passage clearly highlights Bhagavān's emphasis on the cultivation of select attributes. Throughout the adhyāya, Śrī Kṛṣṇa has enumerated these virtues, which Arjuna himself embodied. It is precisely due to these qualities that Bhagavān cherished Arjuna deeply. Thus, it becomes our aspiration to emulate Arjuna, striving to develop those very attributes so that we too may progress closer to Śrī Kṛṣṇa.
Adopting the Qualities of a Devotee
Having gained insight from Śrī Kṛṣṇa regarding the essential characteristics of a true devotee, it is incumbent upon us to cultivate and practise these virtues in our lives. Diligent study and internalisation of the shlokas from each adhyāya are crucial steps in this journey. Let us offer our prayers to Bhagavān, seeking the intellect and determination necessary for us to put these teachings into practice and continually work towards our own self-development.
With Harinaam Sankirtan the discussions ended.
In the final shloka of this adhyāya, Sri Bhagavān proclaims that those who possess unwavering faith in Him and His teachings, and who begin to practise the outlined principles, set themselves firmly on the path towards becoming closer to Him. This passage clearly highlights Bhagavān's emphasis on the cultivation of select attributes. Throughout the adhyāya, Śrī Kṛṣṇa has enumerated these virtues, which Arjuna himself embodied. It is precisely due to these qualities that Bhagavān cherished Arjuna deeply. Thus, it becomes our aspiration to emulate Arjuna, striving to develop those very attributes so that we too may progress closer to Śrī Kṛṣṇa.
Adopting the Qualities of a Devotee
Having gained insight from Śrī Kṛṣṇa regarding the essential characteristics of a true devotee, it is incumbent upon us to cultivate and practise these virtues in our lives. Diligent study and internalisation of the shlokas from each adhyāya are crucial steps in this journey. Let us offer our prayers to Bhagavān, seeking the intellect and determination necessary for us to put these teachings into practice and continually work towards our own self-development.
With Harinaam Sankirtan the discussions ended.
Question and Answers
Sannidhi Sumanth Didi
Q: You have said during the discussion that Arjuna was the most favourite for Śrī Kṛṣṇa because he left fruit of action to Bhagavān. Did Yudhisthira also leave fruit of action to Śrī Kṛṣṇa?
Ans: Yes. Yudhisthira entrusted the results of his actions to Śrī Kṛṣṇa. All the Pandavas had deep faith in Bhagavān Śrī Kṛṣṇa. While being Bhagavān's favourite is something special, what truly matters is the connection one has with Him. It is important to be open to listening to Bhagavān’s teachings. Sometimes, what Bhagavān says may not align with a seeker's thoughts, but a sincere devotee listens out of trust and faith, knowing that Bhagavān always acts in the seekers' best interests. Arjun showed this attitude as well. Although he was reluctant to fight in the Mahabharata war, he still asked Bhagavān for guidance on what he should do. Arjuna Implored Śrī Kṛṣṇa thus,
kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam ||2.7||
I am confused about my duty and am besieged with anxiety and faintheartedness. I am Your disciple and am surrendered to You. Please instruct me for certain what is best for me.
That is the kind of attitude Bhagavān wants from a devotee.
Abhinav Bhaiya
Q: Mahabharata is fight between good and evil. Was Kurukshetra war part of the Mahabharata?
Ans: Yes, it is correct that Mahabharata details the fight between the good and the evil. When we refer to the Mahabharata war, we are referring to the Kurukshetra war. There are many small wars that were fought as part of Mahabharata, by far the Kurukshetra war was the biggest war that was fought. One can learn more from the First adhyāya.
The session ended with recital of Hanuman Chalisa.
Q: You have said during the discussion that Arjuna was the most favourite for Śrī Kṛṣṇa because he left fruit of action to Bhagavān. Did Yudhisthira also leave fruit of action to Śrī Kṛṣṇa?
Ans: Yes. Yudhisthira entrusted the results of his actions to Śrī Kṛṣṇa. All the Pandavas had deep faith in Bhagavān Śrī Kṛṣṇa. While being Bhagavān's favourite is something special, what truly matters is the connection one has with Him. It is important to be open to listening to Bhagavān’s teachings. Sometimes, what Bhagavān says may not align with a seeker's thoughts, but a sincere devotee listens out of trust and faith, knowing that Bhagavān always acts in the seekers' best interests. Arjun showed this attitude as well. Although he was reluctant to fight in the Mahabharata war, he still asked Bhagavān for guidance on what he should do. Arjuna Implored Śrī Kṛṣṇa thus,
kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam ||2.7||
I am confused about my duty and am besieged with anxiety and faintheartedness. I am Your disciple and am surrendered to You. Please instruct me for certain what is best for me.
That is the kind of attitude Bhagavān wants from a devotee.
Abhinav Bhaiya
Q: Mahabharata is fight between good and evil. Was Kurukshetra war part of the Mahabharata?
Ans: Yes, it is correct that Mahabharata details the fight between the good and the evil. When we refer to the Mahabharata war, we are referring to the Kurukshetra war. There are many small wars that were fought as part of Mahabharata, by far the Kurukshetra war was the biggest war that was fought. One can learn more from the First adhyāya.
The session ended with recital of Hanuman Chalisa.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(y̐) yogaśāstre śrīkṛṣṇārjunasaṃvāde
bhaktiyogo nāma dvādaśo'dhyāyaḥ.
We are sure you enjoyed reading the Vivechan write- up. Please invest three minutes of your time to provide us your feedback. Use the link below:
https://vivechan.learngeeta.com/feedback/
Thank you-For reading the summary
You have enjoyed this vivechan writeup! In spite of intense editing and proofreading, errors of grammar, as also of omission and commission may have crept in. We appreciate your forbearance.
Jai Shri Krishna!
Compiled by: Geeta Pariwar – Creative Writing Department
Har Ghar Gītā, Har Kar Gītā !
Let’s come together with the motto of Geeta Pariwar, and gift our Geeta Classes to all our Family, friends & acquaintances
आओ गीता सीखें, विशुद्ध उच्चारण के साथ
Learn Geeta, Spread Geeta, Live Geeta
|| OM ŚRĪKṚṢṆĀRPAṆAMASTU ||