Bhagavagd Gita - Session 35- Track 3509

Having given this, having shown what is the path of this ‘ananya’ Bhakti, having shown how this process of knowledge leads you to the same goal, (although with more difficulty) having given all this, now Sri Krishna goes to expound the kind of Bhakta who has attained ‘ananya’ Bhakti. This exposition of Bhakta we are now going to have is not merely a Bhakta who is doing only Bhakti. He is a Bhakti who has reconciled Bhakti, Knowledge, Action, integral Knowledge, integral Action, integral Bhakti. It is that Bhakta that is now described. And there also He has distinguished between two: the Bhaktas who are striving in this direction and the Bhaktas who are accomplished.

             The last verse of the Bhagavad Gita in this chapter concerns those Bhaktas who are accomplished. All the other ones are the Bhaktas who are striving, striving the synthesis of Knowledge, Action and Bhakti and the synthesis of integral knowledge, integral Action and integral Bhakti. Those who are striving, their description is now given and the achievements which can come out by that striving.

             (XII, 13)adveṣṭā, one who does not envy; adveṣṭā sarva bhūtānāṁ maitraḥ, friend of all; karuṇa eva ca |, one who is full of compassion; nirmamo, there is nothing ‘mine’ in his consciousness; nirahaṅkāraḥ, there is no ego in him; sama-duḥkha-sukjaḥ kṣamī, in misery or in happiness he is equal, he is constantly forgiving.  santuṣṭaḥ, contented; satataṁ yogī, united all the time with the Divine; yatātmā dṛḍha-niścayaḥ |, constantly making an endeavour, dṛḍhaniścayaḥ, with a firm resolution, whose resolution does not flicker; mayy arpitamanobuddhir yo, one whose…

Question: What I mean is, those who are santuṣṭaḥ  satistied always is a Yogi.

             Actually all these qualities are all interrelated; in fact it is an integrality.

Comment: I thought this is a part.

             No, all of them are integrated. You cannot be santuṣṭaḥ unless you are kṣamī, unless you are sama-duḥkha-sukjaḥ: all these are interrelated.

             So: mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ ||(XII, 14)

             “Who is the Bhakta who is dear to Me?” This is the first definition, one who is:

             adveṣṭā sarva bhūtānāṁ maitraḥ karuṇa eva ca |
             nirmamo nirahaṅkāraḥ sama-duḥkha-sukjaḥ kṣamī ||13||

             santuṣṭaḥ satataṁ yogī yatātmā dṛḍhaniścayaḥ |
             mayy arpita-mano-buddhir yo mad-bhaktaḥ sa me priyaḥ ||14||

             Then comes further elucidation, further qualities

                      yasmān nodvijate loke lokān nodvijate ca yaḥ | (XII, 15)

             The one who is not scorn by people, one by whom people are not disturbed: the real Bhakta does not disturb anybody. The Bhakta is not a propagandist, who goes on disturbing people, whether the people wants something or not, inflicts upon the people; yasmān nodvijate loke lokān, the one by whom the people are not disturbed; lokān nodvijate ca yaḥ, he himself Is not disturbed by the people: one who does not disturb the people and one who is not disturbed by the people.  harṣāmarṣa-bhayodvegair mukto, one who is free from harṣa, from excitement, amarṣa, from anger, from bhaya, from fear, from udvega, from anxiety, one who is free from all this, sa ca me priyaḥ, he is dear to Me.=

 Question: That mental condition he is not disturbing somebody, but people are coming and disturbing him and he is not disturbed.

             …not disturbed, both ways.

             anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ |

             anapekṣaḥ, he expects nothing, śucir, he is pure, at he same time dakṣa, he is very capable. We remember what Sri Krishna has said earlier: kauśalyam, the efficiency in action, karma kaumasu kauśalam, that which is efficiency in action, one who does not…because he does not expect anything therefore he says ‘oh! I don’t bother whether it happens or it does not happen’, he does not put his utmost effort, not that, dakṣa, he is very capable.

             Like Sri Krishna who can be a charioteer in the battle field, one who is a lord of lords and one who is the counsellor, the store of wisdom, the great king himself, the warrior himself, the great lover of human beings, he accepts the task of a charioteer and perform the task efficiently, even though himself He is anapekṣaḥ, He is sure, He does not expect any result out of it, but He is dakṣa, He does His work efficiently; udāsīno, he is seated above, not indifferent, very often udāsīno is supposed to be indifferent, no! ud asīna, ud means above, asīna means seated: one who is seated above; udāsīno gata-vyathaḥ, from whom all vyatha, all the pain, suffering has gone away.

             sarvārambha-parityāgī, it is a very important sentence: sarvārambha-parityāgī, he initiates no action, reason being that all action proceeds from the Divine, so how can he initiates action. All action is initiated by the Divine, He is the doer, He is the initiator, therefore as far as you are concerned, as an individual, you only receive from Him. You are only the doer in the instrumental sense, not as the initiator of action.

             You have to see what is the divine action? and put yourself into that action. You are a part of that great action so you don’t start.

             sarvārambhaparityāgī yo mad bhaktaḥ sa me priyaḥ ||16|| (XII)

             “That is dear to Me.”

             yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati |(XII, 17)

             “One who is not excited, one who does not envy, one who does not suffer, one who na kāṅkṣati, who does not expect anything, has no ambition.”

             śubhāśubha-parityāgī, whether what happens to him is good or what happens to him is full of pain or suffering, it does not touch him; bhaktimān, he is full of Bhakti, yaḥ sa me priyaḥ, he is beloved to Me.

             samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ |

             śītoṣṇasukhaduḥkheṣū samaḥ saṅgavivarjitaḥ ||18|| (XII)

             He is equal to the enemy and to the friend, (because he sees the Divine also in the enemy); samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ, he is equal whether there is māna or apamāna, honour or dishonour; śīta uṣṇa, whether there is heat or whether it is cold; sukha or duḥkha, whether there is suffering or there is happiness; saṅgavivarjitaḥ, who is completely free from all attachment, samaḥ, who is equal.

             tulya-nindā-stutir maunī santuṣṭo yena kenacit | (XII, 19), he is absolutely equal whether people criticise him or  praise him, he is maunī, he is silent, santuṣṭo, contented by anything, yena kenacit, by anything whatever happens he is satisfied.

             aniketaḥ, he has no residence, sthira-matir, his mind is absolutely established, sthita prajñā, bhaktimān, and yet he is full of Bhakti, me priyo naraḥ, that man he is My beloved.