Comment: How to explain to people, why you go to temple?
No, you can simply explain what you just now explained to me. That is enough. Don’t try to convince them. You can explain, but don’t try to convince them, because there is a very important message of spirituality: ‘you should never try to convince’. You do your best in your own life, practise your own truth, it will have vibration, contagion of itself and will do the necessary, because spirituality is a very delicate process. Different people approach the Reality in different ways, there is not ‘one way’. So even avyabhicāriṇī Bhakti should be given to one who is fit for it, if you give to somebody who is not fit for it, it will create trouble for him, so we should not do it. We can only explain if anybody wants to ask, explain, but you really do yourself inwardly your ananya Bhakti, or your avyabhicāriṇī Bhakti.
Question: There is not much difference between ananya Bhakti and avyabhicāriṇī Bhakti,
Only sometimes people use one word with one meaning, another…just now you explain ananya Bhakti is only one Krishna you take, therefore ananya Bhakti.
Comment: There is no anya, that is ananya ,
That’s right, different people interpret differently, we should not enter into it. We should simply say my meaning is avyabhicāriṇī Bhakti which means this. And according to my understanding, Sri Krishna speaks of that Bhakti in which action, knowledge and devotion are all united together and then only you can enter into sādharmya mukti.
Comment: It would be a shallow meaning.
…different meaning, we don’t even say shallow or whatever, let everybody understand in its own way. We should not try to force our ideas or our own vocabulary upon others. If anybody asks you, you can say: ‘my vocabulary means this, but you can have your own vocabulary’.
Comment: We should not disturb anybodies Shraddha.
Absolutely, we should not disturb anybody’s Shraddha.
So, to come back to these 22nd and 23rd verse, the psychology is that a liberated Yogi has minimum this: Sattwa predominates; Rajas and Tamas do not press themselves. Sattwa predominates, Rajas and Tamas do not press themselves, but they act under the control of the Sattwa. Ego does not exists, central ego does not exists and inner state of consciousness either is witness, consciousness, complete inactivity, complete peace, union with the Divine, play with the Divine: this is the psychology of the liberated individual.
Out of that arises the next possibility; that is going towards Para Prakriti, and these last 6 chapters are given to that task: how you enter into Para Prakriti and work as in the same law of action as the Divine.
Is it all right, so far?
Comment: These two are very important.
This is the real point of the chapter. Very often when you read this chapter, people think it is simply and enumeration of Sattwa, Rajas and Tamas, because twenty verses are only on that and the last is not understood fully, so people try to neglect or ignore them, but they are the most important ones.
So, let us see now, Sri Krishna Himself says what is contained in this chapter is jñānam uttamam, He Himself says, having explained what is kṣetra and kṣetrajñā, He now says:
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānam uttamam |,
He says: “Now I will tell you still further, bhūyaḥ pravakṣyāmi, I will tell you something still more, and I will give you jñānānāṁ jñānam uttamam, I will give you the highest knowledge among all knowledges.
yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ ||1|| (XIV)
“Having known that the great Munis have achieved parāṁ siddhim, the highest Siddhi, the highest accomplishment.” What is the highest accomplishment in 2nd He explains:
idaṁ jñānam upāśritya mama sādharmyam āgatāḥ |: this is the most important statement He makes. “Having obtained this knowledge they attain to My sādharmya. “They attain to the same law of action in which I am engaged.”
sarge ’pi nopajāyante pralaye na vyathanti ca ||2|| (XIV)
“They do not attain to the highest, or they do not really get worried even in the Pralaya.” They are so free; in all the conditions they are equal, because they are seated in the sādharmya, in the Para Prakriti.
Now, He explains this: what is sādharmya; where is the origin of the sādharmya. So He answers:
mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham | (XIV, 3)
Now there is a word used: ‘mahad’, and we shall stop here for a moment because this is a very important word: mahad and then says brahma mahad.
If you read the Sankhya philosophy to which we have made a reference, you find the mention of mahat in that philosophy. According to Sankhya philosophy, Prakriti manifests, unfold itself by the glance of Purusha. Purusha glances at Prakriti and Prakriti begins to unfold. The first thing that manifest is Mahat, but defines it as Buddhi: it says that Mahat is Buddhi. So, first evolution is the evolution of Buddhi or Mahat.