Bhagavad Gita – Chapter 12

Bhagavad Gita
Chapter 12
Discourse by Swami Paramarthananda

RV College, Bangalore
May 3 to May 9, 2015

Om Shri Gurubyo Namah:

 Bhagavad Gita – Chapter 12

Verse 1

Arjuna Uvaacha

1. Yevam Sathatha Yukthaa Ye' Bhakthaah-stvaam Paryupaasate

Ye' Chaapya-ksharam Avyaktham Teshaam Ke' Yoga
Vittamaaha

Meaning: Arjuna said: Dear Lord, Who is better versed in Yoga - the
ones who worship You in constant devotion with your form or the ones
who worship You as the formless?

Swamiji’s Narration

Apara Prakruthi of the Lord ahs evolved into the Universe in the form of
Jagat. Dyana Sloka of Vishnu sahasranamam talks about this a
Vishwaroopa Upasana..

Para Prakruthi of the Lord is the “Consciousness Principle” that which is

without change, division or attributes. The all pervading ‘Space is like
“Consciousness”. This gets enclosed the moment the bodies are
created. This is “Jiva” the experiencer. Body & Mind are a part of Para
Prakruthi. “I” the Consciousness principle is the Para Prakruthi.

“Aham Brahmasmi” is the Para Prakruthi Dyanam.

 Akshara Upasana- Para Prakruthi Upasana

 Vishwaroopa Upasana – Apara Prakruthi Upasana

So Arjuna asks Krishna which of the two is superior?

Upasana means meditation wherein only the mind is used; no body is

involved; it is purely a mental exercise.

Vishwaroopa Upasana – should be practiced along with Karma Yoga.

“Sarvam Vishnu Mayam Jagat” – They are meditating on “Saguna
Ishwara”.

Para Prakruthi – Some Mediate on “I” as the Para Prakruthi or the

Nirguna Ishwara.

Who is superior – Saguna Or Nirguna Ishwara?

 Bhagavad Gita – Chapter 12

Verse 2

Sri Bhagavaan Uvaacha

Mayyaa Veshya Mano Ye' Maam Nithya Yukthaa Upaasathe

Shraddha-yaa Parayopethaaha The' Me' Yuktha Thamaa-
mathaaha

Meaning:Sri Bhagavan said: Those who fix their minds on me and

worship me (with form) ever with supreme faith, I consider them as
perfect in Yoga.(Yoga meaning-- Union with God)

Swamiji’s Narration

Krishna does not want to give a direct answer to Arjuna’s Question as

he feels there is a problem with a direct answer.

Comparison is justified only when you want to choose between two

options. Saguna Ishwara or Nirguna Ishwara?

Krishna feels there is no option for the spiritual seeker, as he needs both
Saguna Ishwara and Nirguna Ishwara versions.

Ishwara is a mixture of both Saguna & Nirguna versions. Seeker has to

understand both the “Para” and “Apara”. Everyone has to practice
both “Vishwaroopa Upasana” & “Akshara Upasana”.

Without “Saguna Upasana” – “Nirguna Upasana” is Impossible

Without “Nirguna Upsana” – “Saguna Upasana” is incomplete.

Therefore Krishna gives an ingenious answer. He says Saguna Upasana

is Superior. Saguna Ishwara is very appealing to everyone. Nirguna
Ishwara is very bland, abstract and very difficult to grasp. But Krishna
also says that only by doing “Akshara Upasana” one can attain
Moksha.

Therefore Ishwara “Jnanam” is the knowledge of both Saguna and

Nirguna forms completely.
Saguna Upasana = Karma Yoga + Vishwaroopa Upasana

Krishna Says those who meditate endowed with intense faith; they are
the superior sadakas. From here a person has to slowly grow into a
Nirguna Upasana.
 Bhagavad Gita – Chapter 12

Verses 3 & 4

Ye' Tvakshram Anirdeshyam Avyaktham Paryu-paasathe

Sarvathra-gam Achintyam Cha Kootastham Achalam Dhruvam

Meaning:But those who worship me as the formless, as the unchanging,

the imperishable and the Omnipresent ONE...

Samniyam-yendriya-graamam Sarvathra Sama Buddhayaha

Tey' Prapnu-vanthi Maame'va Sarva Bhootha-hite' Rathaha

Meaning:Those who have restrained their senses, who are even minded
everywhere, who are engaged in the welfare of all the beings, verily,
they also come to Me.

Krishna says – “Only Nirguna Upasakas can attain Me or Moksha”

Saguna Upasakas have to graduate into Nirguna Upasakas to get

Moksha or attain GOD.

Krishna then describes the Eight principles of Para Prakruthi:

1. Aksharam – That which does not have degeneration

2. Avyaktam – “Indriya Agocharam”- means not available for
“Sensory Perception”. “Consciousness” is the “perceiver” and
cannot be perceived. Matter alone can be perceived.
3. Acintyam- cannot conceive how it looks like. It is never like
anything that we know. Inconceivable or imperceptible.
4. Anirdesyam- “Indescribable” – consciousness cannot be
described, as it is not matter.
5. Sarvatra-gam- It is all pervading. It is like “space”- Space is like
Consciousness.
6. Dhruvam – It is eternal and not limited time-wise also.
7. Achalam – Cannot move from one place to another. It is all
pervading and cannot travel form one place to another. It is
motionless.
8. Kuta-stham- Does not change. Consciousness does not change.

Some Upasakas meditate on this Nirguna Brahman. It is very difficult to

do so and Upanishads prescribe some gradual meditations to prepare
for this “Advaita Upasana’ eg:

 Prithivi Upasana (Prithivi has all the 5 properties)

 Jalam Upasana –( 4 properties – no gandham)
 Agni Upasana- ( 3 Properties- No taste)
 Vayu Upasana ( 2 properties- no form or color)
 Bhagavad Gita – Chapter 12

 Akasha Upasana – similar to consciousness.

Krishna Says that these qualified people withdraw all the sensory
organs form the world of matter including thoughts. There is only
blankness or nothingness. The so called blankness is the “I”
consciousness”. The awareness of absence of everything is the “Para
Prakruthi”

It cannot be seen as it is the perceiver.

Every experience is proof of the consciousness; but consciousness itself
cannot be perceived. It is non-experience able experiencer that is the
consciousness principle.

Krishna Says - Having the vision of Para Prakruthi, these Sadakas

meditate on Para Prakruthi being interested in the welfare of all – they
will achieve Moksha and me.

Verse 3,4 & 5

In verses 3, 4 & 5 Lord Krishna talks about Akshara Upasana in which the
consciousness principle should be meditated upon and is the most
difficult to practice.

Consciousness does not belong to the body and survives the death of
the body; e.g.; Moonlight is on the Moon; but not of the Moon.
Moonlight will continue even if the moon is destroyed. It is the reflected
sunlight and hence will continue.

The “I” Chaitnayam is the Para Prakruthi. It is also called as “Advaita

Dyanam” or Non-Duality as there is no duality involved. Nobody can
enter this meditation straightaway. One needs spiritual training process
– Sravanam and Mananam with help from a Guru and the Sastras.

With the aid of Panchakosa Viveka method and other methods the
seeker has to train to do Vedantic meditation to attain non-duality
meditation. We are spiritual beings temporarily having and human
experience.

Humanness is incidental because of the body. “I” continue to be the

spiritual being even without the body. Practicing this meditation is
Akshara Upasana which is the final stage before claiming Moksha.

Attaining GOD means dropping the misconception that GOD is away

from me.
 Bhagavad Gita – Chapter 12

Verse 5

Kleshodhi-katharah-stheshaam Avyakthaa-saktha Chethasaam

Avyakthaa Hi Gathir Duhkham Deha Vadbhira-vaapyate

Meaning: But for human beings, it is more difficult to realize the formless
God than the One with form.

Swamiji’s Narration

This Akshara Upasana is very difficult as we meditate on the abstract

form. Akasha meditation makes the mind subtle to meditate on the
abstract form.

Difficulties are very high in this form of meditation. How to withdraw the
sensory organs and thoughts from the world ? – Ashtanga Yoga.

Those who have strong identification of the body will face very great
difficulties in this meditation. The goal of formless GOD will be extremely
difficult. Complete Ishwara Jnanam is the only option for MOKSHA.
SO what is the solution?
The Vedas say that we should not skip this Upasana because it is
difficult. We need to make it easy. How?

How to make it Easy?

Anything in life is difficult for the ‘Unprepared”

So the solution is to prepare ourselves adequately. Lack of preparation
is the reason for the difficulty. Akshara Upasana will become easy with
adequate preparation. Eg: Tea Shop- Chaiwalla while making tea;
pours the tea from one cup to another without even seeing the cups-
sometimes the cups are almost horizontal to ground and yet no tea is
spilt on the ground. He can do it even with his eyes closed.

Atma Jnanam is like a walking on a razor’s edge. For the prepared

ones this will be easiest.
 Bhagavad Gita – Chapter 12

What are the steps to Preparation – Lord Krishna is going to present four
(4) steps for this. Verses 6, 7 & 8 talk about going from Para Prakruthi
Upasana to Apara Prakruthi Upasana.

Verse 6

Yethu Sarvaani Karmaani Mayi Sanyasya Math-paraa-ha

Ananye-naiva Yogena Maam Dhyaa-yantha Upaasathe'

Meaning:But those who worship me, renouncing all actions in Me,

regarding Me as the Supreme Goal, meditating on Me with single
minded devotion...

KRSIHNA Says if Nirguna Upasana is difficult, then come down to

Saguna Upasana, which is easier for the mind to conceive and follow.
Krishna is going to divide this into two steps.

Look upon the whole universe as the Vishwaroopa Ishwara Upasana.

What doe this mean?

Systematic dropping of ownership is necessary. Everything belongs to

Apara Prakruthi of the LORD. I am only a temporary user. GOD owns
everything and has total control also.

Bhagawan placed someone as our relative(Father, Mother, Son ,

Daughter, Wife etc..) and can take away anything at any time. We try
to control everything that we think we own. This is the cause of our
misery.

Vishwaroopa Upasana removes our anxiety of ownership and control. I

am willing to accept whatever your will is . Surrender “Ahamkara” and
“Mama Kara” to almighty GOD. Our worries come down through
Vishwaroopa Upasana. Daily spend time to remove ‘Ahamkara” and
Mamakara” systematically without any distraction.

They will slowly get prepared for Sravanam and Mananam to start Para
Prakruthi Upasanam.

Whatever Karmas mundane or spiritual- all actions needs to be

dedicated to GOD. Dedication is mental process. Karma has to done
with the right attitude. His Law of Karma is supreme and controls
everything. Only GOD can determine the result. Bhagawan
determines the result. We should willfully receive whatever deserving
result given by GOD. We should say that – I will face the future as it
 Bhagavad Gita – Chapter 12

results. Only give me the strength to face the life and learn from the
experiences.

Emotional dependence on things, relationship, events etc. will result in

Samsara. This is the lesson of Life.

Saranagathi is the only insurance or antidote against emotional risk.

Whatever needs to happen due to my past and present Karma let it
happen. We pray to you to give us immunity to face this. This is
Sanyasa. Vishwaroopa Upasana and Karma Yoga are complimentary.

Verse 7

Theshaa-maham Samud-dharthaa Mruthyu Samsaara Saagaraath

Bhavaami Na Chiraath Paartha Mayya-veshitha Chetasaam

Meaning: For them whose thought is so set on Me, O Partha (another

name for Arjuna), I will become very soon, the One to deliver them
from this cycle of birth and death.

Swamiji’s Narration

Krishna says that those who surrender to me it is my duty to help them. I

will uplift them from the cycle of Samsara. Levels of the seekers will
vary. The benefit will also vary. Some may require a short period and
others long period to get out of Samsara.
I will lift them from Mrithyu Samsara ie; cycle of birth and death.

Sense of insecurity does not go away – Samsara

Transcending the fear of birth and Death – Moksha

From this Fourth (4Th) stage, Bhagawan will help to go to the 5th stage,
which is Para Prakruthi Upasana, and then attain Moksha.

Verse 8

Mayyeva Mana Aadhat-sva Mayi Buddhim Niveshaya

Nivasi-shyasi Mayyeva Atha Urdhvam Na Samsha-yaha

Meaning:Fix your mind on Me alone, Let your thoughts dwell in Me. (By
doing so) You will live in Me here after. Of this, there is no doubt.
 Bhagavad Gita – Chapter 12

Swamiji’s Narration

Therefore Arjuna you can forget the 5th stage for now and practice
Vishwaroopa Upasana, which is the 4th stage.

You need to Handover everything to Bhagawan. I am only a medium

in his hands. Every Jiva belongs to Ishwara. Keep your mind on
Vishwaroopa Ishwara. Admire everything in creation as the glory of the
Lord. – Vibuthi Yoga

Let your intellect admire the wonderful laws of the world as the Glory of
the GOD. You are never away from GOD. You feel GOD’s presence
everywhere. After Death also you will merge into GOD only.

Verse 8- Continued…

Swamiji’s Narration

Lord Krishna talked about Akshara Upasana as the only means of

liberation or Moksha. This is also called as Advaita Upasanam and
Krishna admits that it is very difficult. However one can gradually
progress through Sravanam and Mananam to Niditasanam.

So Krishna Recommends the Fourth Stage of Upasana, which is the

Vishwaroopa Upasana. This is extremely useful as it will expand the
mind and lower our Ahamkara and Mama Kara. When “I” meditate
on Vishwaroopa Ishwara there will be a gradual dilution of Aham Kara
and Mama Kara. Eg: adding more water can dilute Very salty water.

Really speaking we want own or control everything. This is the root

cause of our misery. Samsara problem will be solved 95% by doing
Vishwaroopa Upasana. Our attachment (Ownership) and tendency to
control will be diluted. Everything is Bhagawan’s property. Anxiety,
worry, fear, tension etc. are all repercussions of this Aham Kara and
Mama Kara.

Eg: Monkey & Nuts Story – Monkey tries to get the nuts (its favorite food)
from a tall jar with narrow neck or opening. As soon as it grabs the nuts
in its hand; it cannot remove it form the jar as it becomes stuck. The
only way for the Monkey to free itself is to open its hands and drop its
favorite nuts. Monkey’s attachment to the nuts is the cause of its misery.
 Bhagavad Gita – Chapter 12

Similarly we are also going through misery by holding onto Bhagawan’s

property. We need to drop our Ahamkara and Mamakara to reduce
our worries. Vishwaroopa Upasana can therefore solve the Emotional
Samsara. However we need Para Prakruthi Upasana to Solve the
Intellectual Upasana- e.g.: Why did Bhagawan create the Universe///
What are the laws that govern the same??/ Why are there so many
miseries??? Etc. etc.… If Samsara has a beginning why did Bhagawan
create it? If Samsara has no beginning then there is no chance for
Moksha??? This is Intellectual Samsara and can be solved only through
Para Prakruthi Upasana Or Advaita Upasana.

Ramana Maharishi has described the same beautifully in a Sloka that

says – the faith- free will debate will not go away until we find the
Advaita Upasana or Advaita Jnanam. Handover your family and other
attachments to Bhagawan, do your duty and let Bhagawan take care
of the future. Drop Aham Kara and Mama Kara. Krishna Says if you do
this you will live in me even after your death.

Verse 9

Santushtah Sathatham Yogi Yathaa-thmaa Dhrida Nischayaha

Mayyar-pitah Mano Buddhir Yo Madbhaktah Sa Me Priyaha

Meaning: Ever content, steady in meditation, self controlled and

possessed of firm conviction, with mind and intellect fixed on me,
such a devotee is dear to me.

Swamiji’s Narration

So Krishna suggests to go from Para Prakruthi Upasana to Apara

Prakruthi Upasana. The fourth stage was divided by Krishna into two
steps. The first one is the Saguna Vishwaroopa Ishwara Upasana. If you
cannot drop attachment to family then Krishna says – I will replace it
with Saguna Ishta Devata Upasana. Choose any form of the deity that
is appealing to you and treat the same representing the entire
Vishwaroopa.

Even Adi Sankara the primary proponent of Advaita philosophy ahs

written beautiful Slokas on various Ishta Devatas or deities (Devi, Siva,
Subramanya, Narayana….). The more you do the Ishta Devata
Upasana; the deity becomes more and more alive. This relationship is
 Bhagavad Gita – Chapter 12

nourished gradually and you draw more and more peace and security
from this relationship. This relationship with the Ishta Devata is reliable
and permanent as opposed to any human relationship.

This way we will start relying on Ishta Devata who is available all the
time and whom we can install in our own heart. My Rama or My Shiva
is the my only support from me till death. We should pray that the Lord
should dance in my heart along with his consort Uma when I die.

Therefore Krishna says – if you are not able to meditate on

Vishwaroopa Ishwara then gradually start a relationship with your Ishta
Devata. When this relationship gets stronger our attachment with the
world will be slowly diluted and then dropped. This is Abhyasya Yoga or
Ishta Devata Upasanam. By practicing this Arjuna you can gradually
come to me.

Verse 10

Yasmaanno Dvijate Loko Lokaanno Dvijate Cha Yaha

Harshaa-marshah Bhayo-dvegair Muktho Yah Sa Cha Me
Priyaha

Meaning: He by whom the world is not afflicted and whom the

world cannot afflict, he who is free from joy, anger, fear and
anxiety - he is dear to me.

Swamiji’s Narration

Krishna Says – if you cannot do even Ishta Devata Upasana, he is willing

to come down to Stage 2. What is that? This is called Manasa Upasana.
You do Manasa pooja or Manasa Parayana or Manasa Japa, which is
called Manasa Upasana. All this is good as stress busters. Allot 10-15
minutes every day and do mental Pooja, which is good.

If you cannot do Saguna Ishta Devata Upasana then it means you

have a heavy Rajo guna (mind wanders) or Tamo guna (we doze off).
Krishna says that he has prescribed certain karmas for spiritual growth.
What are they?

Pancha Maha Yagnyas

 Bhagavad Gita – Chapter 12

1. Deva Yagnya – Ishwara Aradhana – will purify the mind. Offer

flowers, Deepa aradhana and pray for the welfare of the entire
universe and not for your family alone.
2. Pittru Yagnya – Service to our parents and elders is extremely
important. It is also a form of pooja. Take care of their needs
when they are alive and do sradhham for them when they are
gone.
3. Manushya Yagnya – Service to fellow human beings – either
financially, physically or otherwise. All forms of social service can
be done according to your available resources.
4. Bhuta Yagnya – Service to Plants and animals as they are also
part of the world infrastructure. E.g.: Tulasi pooja and Cow (Go)
Pooja.
5. Brahma Yagnya – Perform ablutions to the Rishi parampara

These five Yagnyas are compulsory for spiritual growth. Daily ask what
have you contributed to this infrastructure. Krishna Says- Worship me
through these great Yagnyas. You will be successful in your spiritual
journey. Mind will gradually calm down and you can graduate to the
next step which is Ishta Devata Upasana.

If you cannot do this “Pancha Maha Yagnya” because you have so

many worldly desires then Krishna Says - I will come down even further
to Stage 1. I will convert this also into a Spiritual Sadana.

Verse 11

Anapekshah Shuchir Daksha Udaaseeno Gata Vyathaha

Sarvaa-rambha Pari Thyaagi Yo Madbhakthah Sa Me Priyaha

Meaning: He who has no wants, who is pure and prompt,

unconcerned, untroubled, and who is selfless in all his
undertakings, he who is thus devoted to Me, is dear to Me.

Swamiji’s Narration

Krishna Says- If you cannot do the Pancha Maha Yagnyas then do

Sahama Karma – i.e.; Earn and Enjoy ( now it has become borrow and
enjoy!!!). You can desire for the worldly result; but when you do the
karma dedicate it to me. When you get the Result before enjoying the
same keep it at the feet of the Lord. It is not to be treated as “Karma
Phalam” but as “Ishwara Prasadam”.
 Bhagavad Gita – Chapter 12

Learn to accept every experience as Ishwara Prasadam. This way the

reactive mind will slowly calm down. Emotional dependence on the
Unpredictable world is injurious to your emotional health. We will slowly
go towards Spiritual growth. Sorrow id the dependence on the world.
Happiness is not emotionally dependence on the world. Non-reacting
mind comes from Ishwara Prasada Bhavana- I accept whatever may
be the Prasada.

Verse 11 Continued…

By way of answering Arjuna’s question; Krishna presents five steps of

discipline to attain Moksha- starting at the highest (Akshara Upasana)
he comes down in 5 steps to Sahakama Karma which is the beginner’s
level also known as Diluted Karma Yoga.

The five steps are the following:

1. Akshara Upasana
2. Vishwaroopa Upasana
3. Ishta Devata Upasana
4. Pancha Maha Yagna
5. Diluted Karma yoga

For the materialistic Bhakta who has not yet discovered the Spiritual
Goal; the spiritual Sadanas are not all relevant. So Krishna prescribes
such a bhakta with Diluted Karma Yoga. Krishna wants to guide the
materialistic bhakti towards the spiritual goal through Diluted Karma
yoga. May you pursue material goals in a dharmic way. However; you
are going to get both success and failure. Dedicate both of them at
the feet of the Lord and enjoy the results as Ishwara Prasada.

Then this success will not cause arrogance. When failures occur they
can cause a deep scar in the mind. By accepting the results as Ishwara
Prasada; emotional disturbances can be avoided. All worldly
accomplishments have limitations:

1. All worldly accomplishments are mixed with joy and pain also.
2. We never get satiated –we crave for more. Therefore lack of
satisfaction ia deficiency or limitation.
3. As we become more and more dependent on the worldly
attachments; the depth of emotional dependencies will only
increase.

We need to realize these dependencies as limitations that will tie us

down to this Samsara – time will come then the person will turn words
some other goal that is more worthy from materialism to spirituality. Thus
 Bhagavad Gita – Chapter 12

this diluted Karma Yoga is also a path to discover the spiritual goal of
Moksha.

Goal is to convert the materialistic bhakta into a spiritual bhakta; only

then the spiritual Sadanas become relevant and can be practiced. I
dedicate all experiences t the feet of the Lord and take it as Ishwara
Prasada. All the five levels of Upasanas are equally important; and
when they are all put together and practiced – it is called as Bhakti
Yoga.

Verse 12

Yo Na Hrishyati Na Dveshti Na Shochati Na Kaankshati

Shubha-ashubha Pari-thyaagi Bhakti-maan Yah Sa Me' Priyaha

Meaning: He who neither rejoices nor hates nor grieves nor

desires, renouncing good and evil (treating both as the same),
full of devotion, he is dear to Me.

Krishna wants everyone to decide where each one stands – Level 1 to

5? Most of us are eligible for Level 1 only. Krishna senses a probable
inferiority complex of these people and for their sake he is giving a
booster Sloka here. Krishna wants to encourage the beginner also.
Krishna praises a person who is at the lowest rung of the process as the
greatest Sadaka. This is a form Artha Vada Sloka. i.e glorification of a
material bhakta. He talks of four kinds of Sadanas namely: Abhyasa,
Jnanam, Dhyanam and Karma Phala Tyagam.

1. Abhyasa – a person who practices Ishwara Dhyanam without

understanding the knowledge of Ishwara. This is Materialistic
meditation.
2. Jnanam – The next level wherein a person has knowledge of
God but does not practice meditation.
3. Dhyanam - the next higher level which is Jnanam plus
Meditation; one who practices meditation with Jnanam.
4. Karma Phala Tyaga – Diluted Karma Yogi is considered as the
greatest sadaka. This is Artha Vada – which is an exaggeration
by Krishna for the sake of encouragement.; when he says that
this diluted karma yogi is dear to me.

Karma Yoga of a materialistic bhakta is the greatest- Krishna says so for

the purpose of encouragement. You need to feel bad as sooner or
later you will realize the futility of the material world and turn to
Vedanta or Spiritual practice.
 Bhagavad Gita – Chapter 12

Arjuna never asked what is Moksha even though he was Krishna’s

friend all along and only in the battlefield he turns to Krishna for
knowledge. Everybody requires certain experience(s) to turn towards
spirituality.

Verse 13

Samah Shatrau Cha Mitre Cha Thathaa Maanaapa-maana-yoho

Sheetho-shna Sukha-duhkheshu Samah Sanga Vivarjitaha

Meaning: He who is the same to foe and friend and also in honor
and dishonor, who is the same in cold and heat, in pleasure and
pain, who is free from attachment...

The next question that may arise is –are there people who have gone
through all the five stages of spiritual progression? How will they
confront the world? This may be the curiosity of Arjuna also? Do we
need to accomplish all the stages in one life?

Scriptures say that we need not go through all the five stages in one life
or Janma. The stages completed can be carried forward to the next
life and one may start at the next stage. You drop only the physical
body; the mind with the spiritual vasanas will be carried forward in the
next Janma. A person who has gone through all the five stages is
called a Jnani. Aham Brahmasmi is the culmination of Bhakti yoga.

Four types of Bhaktas:

1. Artha Bhakta – Prays only to solve family problems

2. Arthathi Bhakta – Prays for success of ventures/business started
by him
3. Jignashu Bhakta – He has knowledge of Ishwara
4. Jnani Bhakta – He is a aware that there is no division between
bhakta to Bhagawan. From Das bhakta to Soaham bhakta. This
Advaita Jnani is a Jivamukta. Liberation is something that we
can discover here and now while living in the body.

What type of mindset does a Jnani have? Krishna describes this in

Verses 13 to 20.

A JNANI Bhakta is one, who has learnt to handle both Raga and
Dvesha, which are the main internal enemies. Raga means likes; and
Dvesha means dislikes. These two together is referred to as RD. This RD
can become a very serious problem if left uncontrolled. When we
 Bhagavad Gita – Chapter 12

wear colored glasses we cannot access situations without bias. When

the situation is not complying with our RD it will produce Emotional
Disturbance. (ED). RD produces ED.

RD to NS to ED

Raga Dvesha to Non-Complying Situation to Emotional Disturbance.

We dwell on the situation and allow ED to continue and grow very fast
until it becomes uncontrollable. This will then lead to Emotional Slavery
(ES). ED to ES can happen only with my support. The mind then
produces anxiety, fear, stress etc. which is Samsara. RD to ED happens
on its own for everyone; but Ed to ES causes Samsara due to our own
state of the untrained mind. Then life itself becomes a burden.

Jnani is one who has trained his mind at all levels, in such a way that he
does not allow Ed to become ES. He doesn’t allow hatred to takeover
his mind and control him. Since everything is expression of GOD; there
is no question of justifiable or justified hatred. He does not nourish
hatred towards anybody.

Maitrah – means one who is friendly to everyone according to his

available resources.

Karuna Evacha – means capacity to consider emotions of the others.

Empathy towards others means ability to look at the situation form
another’s point of view. This embodiment of compassion is the greatest
virtue.

Nirmamao Nirhankarah: Nothing belongs to me and I do not control

anything and therefore he is free from Ahamkara and Mamakara. Eg:
There is a constant worry in my mind to repair an old house for
sometime when ever I see it. . I am not in position to repair the house,
hence I sell it to someone else. Once I have sold the house and
though I see it the same dilapidated condition, I no longer worry about
it as it is not mine anymore. Hence I am not affected as the Ahamkara
and Mamakara are dropped. The solution is to not change the world
but we need to change our mind to dilute the Ahamkara and
Mamakara and let GOD take care of the rest.

Sama Dukha Sukah: Karma affects the Jnani and Agjnani , but Jnani
maintains his equipoised state of mind and therefor does not allow ED
to become ES.

Kshama – One who has the capacity to tolerate Pain. A Higher

threshold for pain will lead to lower ED.
 Bhagavad Gita – Chapter 12

In the first twelve verses of Chapter 12, Krishna presents the five levels of
Sadanas of Bhakti Yoga. Everyone has to go through all the five levels
to culminate in Jnanam through practice of Sravanam, Mananam and
Nidditasanam. The attainment of Jnanam is the goal. As one
progresses through the five levels; refinement of the mind has to also
happen in parallel. Krishna often talks of this mental refinement as
essential along with the intellectual Jnana. Krishna states a list of clear
parameters to measure the state of this mental refinement. These
parameters are in the form of looking at the pattern of our thoughts.
This looking at our thoughts will indicate whether the mind is gross or
refined.

We have a list of Virtuous and Ignoble Or Asuri thought patterns.

Virtual thoughts need to be nourished and ignoble thoughts need to
weeded out. Just like doing your garden, the plants (virtuous thoughts)
need to be nourished and weeds (Asuri thoughts) need to be weeded
out; the mind also needs to be tended on a continuous basis so that
the mental gardening leads to mental refinement. When I maintain a
beautiful garden that is beautiful, joyous and comfortable; this makes
everyone happy to come near you and interact with you. Not only are
you happy; others also enjoy your company. Therefore a healthy mind
is essential for Spiritual growth.

In the Kato Upanishad there is a Sloka that encourages mental

nourishment and refinement as very important. Any amount of
Vedantic Knowledge and thoughts are not useful if the mind is not
refined. To maintain a mental garden the following five methods are
prescribed.

1. Viveka – constantly reminding oneself that virtuous thoughts are

advantageous for me and those around me also. Ignoble or
Asuri thoughts need to be weeded out.
2. Sankalpa – Awareness all the time on the thought patterns that
happen throughout the day.
3. Satsang – association with people who maintain a mental
garden. Through the process of Osmosis I will also develop
spiritually in their company.
4. Prarthana – Daily prayer wherein you pray for “Jnana Vyragya
Biksham Dehi “ – may you give me refined mind with Jnanam.
5. Prathipaksha Bhavana – When ignoble or Asuri thoughts arise;
neutralize that with relevant virtuous thoughts. For e.g.: Anger to
be replaced by patience; Greed with contentment; fear with
confidence; hatred with love ….

Deliberately inject a virtuous thought to eliminate the Asuri thought.

When you go through the five levels of spiritual growth make sure that
 Bhagavad Gita – Chapter 12

mental refinement happens by tending the mental garden

continuously. Pursuit of the Knowledge is the medicine; and
maintenance of the mental garden is the Patyam. Medicine and
Patyam go hand in hand for spiritual growth. This needs to start at Level
1 itself for us to have virtuous thoughts as second nature. A Jnani is one
who ha strained hs mind to have virtuous thoughts deliberately or
naturally. Jnanam is able to produce a total result, which is Jivan
Mukthi. Krishna thus describes the Glory of the Jnani who enjoys all this
effortlessly.

Thins to weed out…

First things weed out are

1. Dvesha – hatred – There should be no single one on your hate list.
Even you should have hate for the person who tries to harm you. You
may disapprove his behavior but nobody in the creation should be
hated. Hate will disturb your peace of mind. Pray to GOD for the
person to change but do not hate anyone.

2. Ahamkara & Mamkara - Need to love and care for your people
without attachment. If there is attachment then it leads to obsession.
Any form of obsession is a weed and needs to be removed.

What is Kshama?

Kshama is capacity to tolerate pain. It is a very important virtue from

two angles:

1. Life involves going through pleasures along with pain also. It is

better to be prepared as early as possible to withstand pain. It is
like developing immunity. Practice austerities and penances to
build emotional immunity. Welcome adversities so that your
Tithiksha will increase.
2. Only if you have Kshama, you will have the tolerance to prevent
impulsive responses to life events and situations. We do not have
time to study the quality of our response. You need Kshama to
prevent impulsive responses, which may harm you or others
around you. You must stay clam even under the most provoking
situations.
3. Anger is the worst enemy of a human being. The only remedy for
anger is Kshama. Action or Inaction must be thoughtful. Reaction
is impulsive and must be avoided. Without Kshama Moksha can
never be attained.

Verse 14
 Bhagavad Gita – Chapter 12

Thulya Nindaa Sthuthir Mounee Santhushto Yena Kena Chith

Aniketah Sthirah Mathir Bhakthi-maan Me Priyo Naraha

Meaning: To whom blame and praise are equal, who is silent,

content with anything, free of selfish attachment, steady-minded
and full of devotion-such a one is dear to Me.

An Yogi means a person who has made sure that his mind is available
for serving him. Mind is continuously entertaining Involuntary thoughts
(IT). After some time these involuntary thoughts (IT) begin to control
and own the mind. It comes in as a tenant and becomes the owner.
Most of the time the involuntary thoughts (IT) own the mind and the
mind is not available for our purposes. IT is the owner of the mind.

When IT is hovering in the mind (some of them are harmful such as

anxiety, worry, fear, hatred etc.…) ; you are not bale to vacate them
and this immobilizes you permanently leading to Ed and then ES. When
the mind is becoming a problem where will you go? YOGA is training
the mind to remove IT at will.
You should practice Yoga daily and vacate the IT at will. One who has
done that is an YOGI. Asthanga Yoga has been prescribed to remove
IT.

Santhusta – means contentment. It is a very important virtue of a Jnani.

This is in contrast to what drives the Modern world. Modern thoughts say
discontentment is the seed or driving force for progress. How then to
solve this contradiction. As discontentment causes unhappiness this is
not a virtue.

Vedanta says that you claim Apara Prakruthi while enjoying Para
Prakruthi i.e. use your Para Prakruthi to improve Apara Prakruthi and
Innovate Happily.

Yatatma – means integrated personality

Druda Niscayah –means he has firm knowledge of Apara and Para

Prakruthi.

Krishna says such a devotee is very dear to me.

Verse 15
 Bhagavad Gita – Chapter 12

Ye Tu Dharmyaam Amritam-idam Yathoktam Paryupaasathey

Shraddha Daana Mat Parama Bhaktaastetiva Mey Priyaaha

Meaning: Those, who follow this immortal dharma described

above with devotion and faith, looking upon Me as the Supreme
Goal, they are exceedingly dear to Me.

Swamiji’s Narration

A Jnani’s mind is tough and at the same time tender also. He always
treats everyone tenderly so that he does not hurt them in any way. This
is his empathy for others. At the same time when others handle him
roughly, he is perturbed by this situation. He can easily change his
quality of his mind that brings out his mental toughness. He is not hurt by
others actions or words. He has avoided all the weeds such as over-
elation- when things are going well. He is aware that this is not
permanent and will also go away, therefore he is not carried away by
the situation. Similarly he is not affected by jealousy, fear, anxiety etc.
Krishna says such a devotee is very dear to me.

All our scriptures emphasize mental refinement through mental

gardening to constantly weed out non-spiritual or Asuri thoughts. At
the Sadana level this has to be practiced deliberately. This will
become spontaneous for a Jnani on continuous practice. The Jnani
has an unique mind which is both soft and tender towards others yet at
the same time tough when he faces harsh experiences from others. His
mind is harder than diamond yet softer than a flower.

Verse 16

Anapekshah Shuchir Daksha Udaaseeno Gata Vyathaha

Sarvaa-rambha Pari Thyaagi Yo Madbhakthah Sa Me Priyaha

He who has no wants, who is pure and prompt, unconcerned,

untroubled, and who is selfless in all his undertakings, he who is
thus devoted to Me, is dear to Me.

Swamiji’s Narration

Anapeksha – means one who does not emotionally depend on the

world or the family. A Jnani does not depend on external objects,
people or the world. All the worldly objects are ephemeral in nature;
 Bhagavad Gita – Chapter 12

they are not predictable and if you depend on them it becomes risky.
Never use the world for emotional dependence; use them only to serve
you.

Sankaracharya says in his Bhaja Govindam to focus on the lord and

chant his glory. Learning to depend on that which is reliable and
permanent is essential. So you choose to take support of Bhagawan in
the form of your Ishta Devata and gain emotional succor from Ishwara.
He instills the Ishta Devata in his own heart. God dependence will
convert itself slowly into self-dependence. This is called liberation or
Moksha.

Shuchir – means one who is clean at the physical level. A Jnani is also
clean in his speech; virtuous speech. A the mental level also he is very
clean. Purity of speech will be talked about further in Chapter 17 of
the Gita.

Daksha –means one who is an expert or quick witted. There is no

subjectivity in his approach. Spiritual knowledge helps in handling the
world also.

Udaasenno – A Jnani does not involve in any groupism at all levels

whether they be political, social or involving the family. Rumor-
mongering is diligently avoided.

Gata Vyathaha – a Jnani does not allow sadness to remain in the mind
in spite of any adverse situation also. He does not allow ED to go to ES.
Sadness comes from IT (involuntary Thoughts). Sadness is an expression
of Samsara.

Sarvaa-rambha Pari Thyaagi – A Jnani is full within himself; he does not

need anything from the external world including Artha, Kama and
Moksha. He is Jiva Muktha Already. Krishna Says such a Jnani Bhakta is
very dear to me.
Verse 17

Yo Na Hrishyati Na Dveshti Na Shochati Na Kaankshati

Shubha-ashubha Pari-thyaagi Bhakti-maan Yah Sa Me' Priyaha

Meaning:He who neither rejoices nor hates nor grieves nor

desires, renouncing good and evil (treating both as the same),
full of devotion, he is dear to Me.

Swamiji’s Narration
 Bhagavad Gita – Chapter 12

A Jnani is one who does not allow any emotion (both positive and
negative) to overwhelm his mind. The emotions are all-powerful and
may cloud the mind to discriminate and affect the intellect. Arjuna was
clear that the Mahabharata War was a Dharma Yudha; but once he
entered the battlefield and saw his kith and kin aligned against him his
emotions overwhelmed him and clouded his intellect.

A virus is called a Vital Information Resources Under Siege. Similar to a

virus affecting the body, the emotions can take over the mind and
disable the intellect. So do not nourish the emotions as both the mind
and intellect are affected. Do not nourish too much elation or to much
depression in the mind. Do not dwell on the hatred also. Keep the mind
clean and remove these Asuri thoughts by mental gardening. Carry
your Ishta Devata in the mind who is reliable and permanent.

Shubha –Ashubha Pari thyaagi An householder (Grihastha) can study

the Vedanta and practice the five levels of Sadanas as prescribed for
his spiritual progress. But there social, family and religious responsibilities
also that he has to perform. Do not neglect them, take care of them
up to certain level and then go from Grihastha to Sanyasa at which
point these duties and responsibilities are dropped. Then as a Sanyasi
you can spend time on Sravanam, Mananam and Nidditasanam.
Jnani as a Sanyasi can drop all these duties; it is like a VRS option.

Verse 18 & 19

Samah Shatrau Cha Mitre Cha Thathaa Maanaapa-maana-yoho

Sheetho-shna Sukha-duhkheshu Samah Sanga Vivarjitaha

Meaning: He who is the same to foe and friend and also in honor
and dishonor, who is the same in cold and heat, in pleasure and
pain, who is free from attachment...

Thulya Nindaa Sthuthir Mounee Santhushto Yena Kena Chith

Aniketah Sthirah Mathir Bhakthi-maan Me Priyo Naraha

Meaning: To whom blame and praise are equal, who is silent,

content with anything, free of selfish attachment, steady-minded
and full of devotion-such a one is dear to Me.
 Bhagavad Gita – Chapter 12

Swamiji’s Narration

Life involves continuous confrontation of opposite experiences. E.g.:

profit/Loss; togetherness/separation; birth/death; pairs of opposite
experiences many of which are determined by one’s own karma.
These karmas need to fructify in this Janma and they gradually unfold
as we grow as Punyam and Papam. Nobody can avoid this. We need
to improve our emotional immunity. The best way is by learning to look
at the creation from the Vishwaroopa angle. All are universal facts
and they are to be accepted without any resistance. Accepting facts
without resistance will increase the Tithiksha.

We have both friends and enemies in the world; both within the family
and outside. So we need accept them as is and remain equipoised.
Similarly we face Mananam and apamanam ; honor and dishonor at
the action level. As long as we are a contributing member of the
family we have honor and respect; however on retirement our own
children may dishonor us.

Other pair of opposites like Heat and Cold, Sukah and Dukah; Praise
and Censures do affect us in the world. These are facts of life; learn to
withstand them and do not allow ED to go to ES. A Jnani carefully
avoids all these emotional disturbances.

Ninda and Sthuthir – means honor and dishonor at the verbal level. A
Jnani does not depend on the events of the world for his emotional
well being and therefore remains equipoised always. Do not have any
rigid expectations or demands at any level.

Mauni – does not necessarily mean silence; it means one who has
controlled speech. He will speak only when someone is interested in
listening to him.

Santhushto Yena Kena Chith – means one who is happy with whatever
he has or whatever comes or is available in terms of food, clothing and
shelter.

Aniketah – means one who does not have a residence. When he is

Sanyasi he moves from place to place. A Grihastha Jnani remembers
that he does not own any home; he is just a user and not an owner.

Sthirah Mathir – He maintains his knowledge through all these

experiences.
 Bhagavad Gita – Chapter 12

Verse 20

Ye Tu Dharmyaam Amritam-idam Yathoktam Paryupaasathey

Shraddha Daana Mat Parama Bhaktaastetiva Mey Priyaaha

Meaning: Those, who follow this immortal dharma described

above with devotion and faith, looking upon Me as the Supreme
Goal, they are exceedingly dear to Me.

Swamiji’s Narration

Krishna says - All the spiritual seekers who try to follow the five levels of
the Bhakti yoga sincerely including the virtues mentioned here are very
dear to me.

Paryupaasathey –means tries to follow

Shraddha Daana – means with sincerity
Mat Parama -Para Prakruthi

When you take a dip in the Ganges River at Haridwar; they fix a chain
on the bank for you to hold on and not get washed away. Similarly
hold on to Bhagawan as an anchor and practice the five levels of
bhakti Yoga to attain Moksha. So ends the twelfth chapter of the Gita,
wherein the first part Krishna outlines the Bhakti yoga (Verses 1-12)
and in the next 8 verses he talks talk about the qualities of a Jnani
Bhakta who is very dear to him.

Chapter 12 - Asheer Vachanam by Swamiji

Krishna says that the Bhakti Yoga is not a single Sadana and consists of
three stages namely: karma Yoga, Upasana Yoga and Jnana Yoga.
You need to go through all the three stages to attain Moksha. It is not
optional and everyone has to practice Karma Yoga, Upasana Yoga
and Jnana Yoga.

1. Karma Yoga – Karma Yoga starts with dedicating all actions (worldly
& religious) as offering to the Lord. This is Ishwara Arpana Bhavana (as a
Kartha). I cannot do a shoddy job; excellence is important, as what I
give to God must be the best. I do the job well and can pray for
success to GOD, however he is the one who is going to decide the
result. Lord you alone can decide the result and I accept the same
 Bhagavad Gita – Chapter 12

whatever it may be. Please grant me the strength to face and accept
whatever may be the result. Even if the result is unfavorable; I am
prepared to accept it. This acceptance without complaint is called
Ishwara Prasada Bhavana (as a Boktha).

Kartha plus Boktha is a junior Karma Yogi. Krishna then talks of the next
step that pleases Bhagawan and hastens the spiritual growth. This is
called Pancha Maha Yagnya.
1. Deva Yagnya
2. Pittru Yagnya
3. Manushya Yagnya
4. Bhuta Yagnya
5. Brahma Yagnya

A Pancha Maha Upasaka then becomes a senior Karma Yogi.

2. Upasana Yoga

Spend sometime daily in meditation by invoking your Ishta Devata in

your mind. Pick up a Nama associated with the Ishta Devata and
chant that Bhagawan Nama sincerely. Unknowingly we will imbibe all
the virtues by chanting his Nama. This Is Ishta Devata Upasana or the
Junior level of Upasana Yoga.

We need to graduate to the next level slowly. Bhagawan is not

confined to a particular form. The form is only a representation of the
total. He represents the entire universe, which is the first avatara of the
Lord. Other avataras come and go (Rama, Krishna) whereas the
Universe the first avatara of the lord is always available.
Learn to see the Universe as Bhagawan – this is called the
Vishwaroopa Ishwara or Vishwaroopa Upasana or the Senior level of
Upasana Yoga.

3. Jnana Yoga

This is enquiry into the truth of everything i.e. Jiva, Jagat and Ishwara.
Truth is Advaitam or Aksharam. This truth appears as Jiva, Jagat and
Ishwara – Sat Chit Anandam. The truth is also in me. Thus practicing
the Karma, Upasana and Jnana Yoga will lead to Moksha. You can
take as much time as you want to complete the three levels; maybe in
one Janma or in multiple Janmas.

This completes the first part of Chapter 12.

In the second Part of Chapter 12, Krishna describes the qualities of a

Jnani or Jivan Muktha.
 Bhagavad Gita – Chapter 12

All the plurality is Name and Form; Truth is Advaitam

A Jnani is never shaken by Dvaita Anubhava. (Sun goes around the

Earth-VS Earth going around the Sun). He has the right understanding
at the intellectual level and has a refined mind at the mental level also.
He does not allow the situation to lead to emotional disturbances and
is equipoised even in adverse situations. Keep your mind refined
through continuous mental gardening and remove all Asuri thoughts.
He also has several virtuous qualities; to name a few such as Kshama ;
Nirmama/Nirhankara

Kshama means patience and tolerance. Practice self-restraint and

avoid impulsive responses (reaction). Choose action or inaction after
careful deliberation but avoid reaction.

Nirmama/Nirahamkara – I am not the owner of anything nor do I

control anything. We are temporary users of Bhagawan’s property on a
transactional basis. I am a user and contributor; never an owner or
controller. Bhagawan is the ultimate owner and will take care of the
future. This is the path to liberation or Moksha.