GITAMRITA BINDU

108 Sessions, 30 min each

Session 11
Put Principle before
Pleasure

Radheshyam das devotional videos

Connection between Chapter 1 and Chapter 2
 First Arjuna presents more doubts and reasons to avoid fighting
 Then Arjuna gets completely confused –
His relationship with Krishna changes from friend to ‘GuruDisciple’

Why Arjuna didn’t want Krishna’s Answer Addressed in

to fight? Verses
1.Compassion We’re not the body. 2.11-30
2. No Enjoyment Heavenly/Earthly kingdom 2.31-37
3. Fear of sin Devotional activity is free from sin 2.33, 38-53
4. Destruction of Family Be a Role model to prevent 2.45-46, 3.24
tradition varnasankara
5. Indecision Serve the Lord with 2.41
firm determination
 SECTIONS OF CHAPTER 2
SECTION I (2.1 – 2.10) — ARJUNA’S FURTHER DOUBTS & SURRENDER TO KRISHNA
 Arjuna’s further reasons for not fighting
 Surrenders to Krishna
SECTION II (2.11 – 2.30) — JNANA — FIGHT!
 There is no death for the soul. The body can never be saved
SECTION III (2.31 – 2.38) — KARMA–KANDA — FIGHT!
 Karma-kanda consciousness –
By performing prescribed duties, gain material enjoyment:
o Material gains (heaven or kingdom) from fighting
o Material losses (infamy and sin) from not fighting
SECTION IV (2.39 – 2.53) — BUDDHI–YOGA — FIGHT!
 FIGHT! But without any reaction – Niskarma-karma-yoga
o One works (karma) with knowledge (jnana)
o Thus detached from the fruit of his work
SECTION V (2.54 — 2.72) — STHITA–PRAJNA / SAMADHI — FIGHT!
 Become fixed in Krishna Consciousness
o By working in Buddhi-yoga one attains ‘material detachment’ and the
‘equipoised platform of liberation’ called Samadhi
 Pleasure : Principle :
• False Compassion for Stick to duty ordained in Scriptures
saving `dress of a drowning man’ as ordered by God
• Lamenting for the outward
grossbody not caring for the soul
• Giving up Duty which is painful
Pleasure : • Ignorance without Self-Realisation
Not caring for Scriptures
and God and acting
selfishly for becoming an
unrivalled King
Contents of the Gétä Summarized

Verse 2.1
Sanjaya describes,
Krishna sees
Arjuna lamenting
like an ignorant
man & responds
 Bg. 2.1
सञ्जय उवाच
तं तथा कृ पयाविष्टमश्रुपूर्णाकु लेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ १
॥
sañjaya uvāca
taṁ tathā kṛpayāviṣṭam
aśru-pūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam
uvāca madhusūdanaḥ
 Purport
By calling Krsna "Madhusudana,"
Sanjaya informs Dhrtarashtra that
Arjuna's doubts will now be killed.
(Doubts had overtaken him in the
discharge of his duty.)

Dhrtarastra was happy to hear that

Arjuna had dropped his bow and
was overcome with grief. Now his
sons could be victorious. Sanjaya's
words, however, dispel
Dhrtarastra's happiness.
 Purport I’ve saved
Coat of the
drowning man
Signs of ignorance of real self – Material
compassion, lamentation and tears
 Definition of ‘sudra’ – To lament for outward dress (gross
body) or one who laments unnecessarily
Analogy: Compassion for the ‘dress of a
drowning man’ is senseless
Similarly, a man fallen into the ocean of
nescience cannot be saved simply by rescuing
his gross body
‘Ignorance’ vs ‘Self-realisation’ –
Real Compassion means Compassion for
the Eternal Soul, (Self Realization)
Chapter 2 Teaches Jnana – Analytical
study of material body and spirit soul by
Supreme authority, Lord Sri Krishna

Living After Death

Chemicals are the same
Beauty No Feelings
No Thinking
No Movement
No Consciousness
Same body but…
The soul is gone
Contents of the Gétä Summarized Lord Kåñëa spoke, how have these
Verse 2.2 impurities come upon you?
Not befitting an äryan.
 Bg. 2.2
श्री भगवानुवाच
कु तस्त्वा कश्मलमिदं
विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यं
अकीर्ति करमर्जुन ॥ २ ॥
śrī-bhagavān uvāca
kutas tvā kaśmalam idaṁ
viṣame samupasthitam
anārya-juṣṭam asvargyam
akīrti-karam arjuna
 Bg. 2.3
क्ल‍ै ब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३
॥

klaibyaṁ mā sma gamaḥ pārtha

naitat tvayy upapadyate
kṣudraṁ hṛdaya-daurbalyaṁ
tyaktvottiṣṭha paran-tapa
Text 2.2 – 2.3*
COMMON THEME: Krishna’s response
seeing Arjuna’s lamentation –
Krishna condemns by following words:
PRACTICAL APPLICATION OF
TEXTS 2.2 – 2.3
Finer sentiments like compassion,
although noble, are worthless if
applied in an ignorant way

 Non-Aryan (2.2)
 Kasmalam – implies impurities (2.2)
 Klaibyam – implies impotent (2.3)
 Hrdaya daurbalyam –
implies weakness of heart (2.3)
 Definition of Aryan – Civilized class of men
 One who knows the value of life
 Have a civilization based on
spiritual realisation

 Non-Aryans
 Do not know:
o The aim of life is Vishnu
o What is liberation from
material bondage
 Their conception of life is:
o Led by material conception of life
o Captivated by the external features
of the material world
o Example of Non-aryan act – Arjuna,
although being a ksatriya, is
deviating from prescribed duties by
declining to fight
Result of Non-Aryan act
 Infamy
 No progress to Higher planets
 No spiritual progress
Krsna tells Arjuna that his many good arguments are:
 anarya-justam, not befitting an Aryan
 They are asvargyam, not for those
desiring to go to Svargaloka, and
 akirti-karam, bringing only infamy.
 In other words, Arjuna will become infamous in the present and then not
be awarded residence in the higher planets at death. Therefore, Krsna
does not approve of Arjuna's compassion.
The whole Aryan invasion story created by British was to split Indians faith on
themselves into Aryans and Dravidians. Now there is no proof of such Aryans
coming from the west. Lord Krishna is referring to Aryans here with a clear
meaning to that word saying “Spiritually intelligent people”
(g) Kasmalam (Impurities)  Krishna says ksudram: this is not discrimination and
 Krishna expresses surprise (Word ‘kutah’ – implies compassion, but lamentation and delusion.
‘wherefrom’) because Both reveal the weakness of your mind
 Arjuna is referred as Parantapa: Para refers to
o Supreme Lord was personally present and enemies and tapa to the act of chastising them
thus such lamentation is unexpected
o Arjuna born in Aryan family (a civilised class of men) –
Therefore he is not supposed to lament in ignorance

(h) Klaibyam (Impotent) – He is called so because:

 BV : “By the mercy of Indra, you have been born as the son of Påthä
(pärtha). Don’t be coward - not suitable for you.
 Arjuna was the most intimate friend of Krishna and Krishna
was directly guiding him on the chariot – Thus he is not
expected to withdraw from the battlefield

(i) Hrdoya Daurbalyam (Weakness of heart) – Refers to false

magnanimity shown to Bhisma and Drona, which Arjuna
uses as a justification point to avoid the battle
When we are surrounded by weaknesses we should use this
verse to ignore those weaknesses and rise to the cause of duty
Importance of Krishna being referred to as
‘Bhagavan’ (Ultimate feature of the Absolute Truth)

 Three phases of Absolute Truth – Brahman,

Paramatma and Bhagavan (Ref. SB 1.2.11)

 Bhaktas are the topmost transcendentalists –

because they have realized the Bhagavan
feature, the topmost feature of the Absolute Truth
(Analogy of the Sun – study purport)

Supporting references on Krishna’s supremacy

 Ref. Brahma Samhita – Krishna as the source of
all, The Supreme Personality of Godhead
 Ref. SB 1.3.28 “Ete camsa...” –
Krishna as the source of all incarnations
 ATTRACTION PRINCIPLE
Who attracts us in this world?
Everyone is attracted to
someone beautiful, strong or
wealthy.
WHY?
Because originally these
opulences are present in God in
oceanic quantity
– who is
SUPREMELY ATTRACTIVE
 ATTRACTION PRINCIPLE
Definition of BHAGAVAN
The great sage Parasara defines ‘Bhagavan’
as one who is full in six opulences –
1. Beauty The soul, being part-
2. Wealth and-parcel of God
3. Knowledge possesses similar
4. Fame characteristics of God,
5. Strength & but in minute
6. Renunciation. proportion.

This makes God all attractive to everyone.

 SIX OPULENCES of SUPREME LORD

van’
Opulence One who possesses
Reference of the word In terms of Wealth:
“Bhagavan” :
“I am Lakhpati”

Bhagavad Gita:
“I am Crorepati”
Appears 28
times “I am Arabpati”
Srimad
Bhagavatam:
Appears 140 “I am
times LAXMIPATI”
 SIX OPULENCES

Fame
Renunciation Knowledge
Strength
Wealth
Beauty
SIX OPULENCES

Just like the reflection

indicates that the real
object must exist
elsewhere,
These short-lived minute
opulences in material
world indicate that the
REAL OPULENCES must
be in the spiritual world
 SIX OPULENCES of SUPREME LORD

Beauty
Wealth
Knowledge
Strength
Fame
Renunciation
 SIX OPULENCES of SUPREME LORD
yad
‘Bhagavan’ or God is one yad
Knowwho vibhütimat
thatisallFULL sattvaà
opulent, in
çrémad ürjitam
beautiful eva vä
and glorious
six opulences,
tat tad evävagaccha tvaà
creations spring but a
These opulences reflect
mama minutely
spark in the
tejo-’àça-sambhavam
of My splendor.
material world. Bhagavad Gita 10.41
Contents of the Gétä Summarized

Verse 2.4

Arjuna said,
how can I
counterattack
Bhéñma &
Droëa, who are
worthy of my
worship?
 Bg. 2.4
अर्जुन उवाच
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ ४ ॥

arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye
droṇaṁ ca madhusūdana
iṣubhiḥ pratiyotsyāmi
pūjārhāv ari-sūdana
Dealings with Superiors :
a. Always worshipable
b.Not to be offered even a verbal fight.
i. BV : “According to scriptures of dharma, not respecting
those worthy of worship is a cause of bondage:
pratibadhnäti hi çreyaù püjya-püjä-vyatikramaù
c. Even if they are sometimes harsh in behavior, they should
not be harshly treated.
i. VCT : “If Bhéñma and others attack, why should you
not attack them? Is this not the rule for the kñatiryas to
fight, since there is the rule in battle ähüto na nivarteta:
one should not turn from battle when challenged?”
(Mahäbhärata, 3.56.8)
ii.VCT and BV : I should offer flowers to their feet in
devotion rather than sharp arrows in anger. O friend
Kåñëa!
d. Would Kåñëa ever attack His own grandfather, Ugrasena, or His
teacher, Sändépani Muni?
i. BV : Even You injure only the enemies in battle, and not Your
own guru Sändépani Muni or your friends the Yadus,
O Madhusüdana, killer of Madhu!”

VCT : “If you don’t want the kingdom, then how will you live?”
By begging.

These are some of the arguments in Arjuna’s mind

while speaking these verses
 (a) Superiors are always respectable – Should never be
fought back even if they attack
 Respectable superiors should never be fought back
 They are always worshipable
 Srila Prabhupada says in the purport “It is the general
etiquette that superiors are not to be offered a verbal
 (b) Arjuna in a mood of challenging Krishna
 Would Krishna counter-attack Urgasena (His own
grandfather) or Sandipani Muni (His own teacher)
 Contents of the Gétä Summarized

Verse 2.5
Arjuna prefers
begging rather
than to live at the
cost of great
souls
 Bg. 2.5
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव
भुज्ज‍ीय भोगान्‍रुधिरप्रदिग्धान् ॥ ५ ॥

gurūn ahatvā hi mahānubhāvān

śreyo bhoktuṁ bhaikṣyam apīha loke
hatvārtha-kāmāṁs tu gurūn ihaiva
bhuñjīya bhogān rudhira-pradigdhān
 Discussion in the Purport of Verse 2.5
 (a) Dharma-sastra vs Artha-sastra – Although Artha-
sastra (Rules of politics and sociology) recommends
killing of such aggressors, Arjuna gives more weight to utpatha pratipannasya parityägo vidhéyate
Dharma-sastra (religious principles) which promotes
forgiveness
 (b) Scriptural codes’ recommendation on killing such
teachers and relatives (as given in the purport)
 A teacher is fit to be abandoned if he:
 Engages in abominable action
 Has lost his sense of discrimination – e.g. Bhisma
and Drona taking the side of Duryodhana
because of his financial assistance
 But Arjuna still prefers forgiveness – Because of the
unique kind of aggressors i.e seniors and relatives
(teachers, grandfathers etc)
Guru - One should not reject them as stated in scriptures
(Arjuna's argument):
guror apy avaliptasya käryäkäryam ajänataù
One should reject the guru who is proud, does not know
proper behavior, who becomes engaged in sinful life.
Mahäbhärata 5.178.24 (VCT)
Why Arjuna considers that they should NOT be rejected
eventhough Bhishma & Drona show improper behaviour
and poised to kill Pandavas?
Because they are mahanubhavan - great souls.
What fault is there in Bhéñma and others who
have control over time and lust?”
[Note: Bhéñma could die when he chose, and made a
vow to remain unmarried for life.]
But Bhéñma said to Yudhiñöhira,
artha sya puruño däso däsas tv artho na kasyacit
iti satyaà mahäräja baddho ’smy arthena kauravaiù
Man is a servant of wealth. Wealth is not a servant of anyone.
O king, I have been bound by wealth to the Kauravas.
Mahäbhärata 6.41.36 (SS, BV, VCT)
1. Therefore, has not their great character been destroyed
by such desire for wealth?”
2. That is true, but my enjoyment will be contaminated
with their blood.

Even in killing those Kurus who are greedy for wealth

(artha-kämän), if I should enjoy the wealth, it will be
contaminated with their blood.
GITAMRITA BINDU
108 Sessions, 30 min each

Session 12
Why do we
need a guru?

Radheshyam das devotional videos

 Text – 5-7
Arjuna continues to give reasons for not Fighting and Finally Surrenders.
5 • Arjuna thinks better to live in this world by begging, rather than killing his Teachers,
Grandfathers.
• Teacher who engages in an abominable action and has lost his sense of discrimination is fit to
be abandoned
• Bhisma and Drona were obliged to take the side of Duryodhana because of his financial
assistance.
• Arjuna thinks if they are killed, everything we enjoy will be tainted with blood.
6 • Arjuna didn’t knew which is better, conquering them or being conquered by them.

• Arjuna did not know whether he should fight and risk unnecessary violence, although
fighting is the duty of the ksatriyas, or whether he should refrain and live by begging.
7 • Arjuna is confused about his duties & lost all composure b/c of miserly weakness, surrenders.
By Source of Surrender to
Material
Natures Perplexities Bonafied
Activities
way (Forest Fire) Spiritual Master Original
Spiritual
Master
Not
Skin Disease Interested Interested
Kripanas Self
Overly affectionate to Brahmanas Krsna
Family, Society, Country,
Misers Realization
Purport:

According to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination
is fit to be abandoned. Bhīṣma and Droṇa were obliged to take the side of Duryodhana because of his financial
assistance, although they should not have accepted such a position simply on financial considerations.
Under the circumstances, they have lost the respectability of teachers. But Arjuna thinks that nevertheless
they remain his superiors, and therefore to enjoy material profits after killing them would mean to enjoy spoils
tainted with blood.
Additional explanations from parampara
 Dharma-sastra vs Artha-sastra – Although Artha-sastra (Rules of politics and sociology) recommends killing of such
aggressors, Arjuna gives more weight to Dharma-sastra (religious principles) which promotes forgiveness
 It is stated in the Kurma Purana “He who instructs the Vedas, the father, elder brother, king, maternal uncle, father-in-law,
protector, maternal grandparents, paternal grandparents, relatives and those who are elderly all are considered ones
gurus”
 Many don’t understand the greatness of Bhishma dev:
 To relieve Mother Earth from the burden of surika forces, ˙Krishna wanted to annihilate them in the Mahabharata conflict and
thus re-establish dharma. If Grandsire Bhishma and gurus like Dronacharya and others had not assisted the opposing
asurika side, then the battle at Kurukæetra would never have been possible
 According to Srimad Bhagavatam (9.22.19):
“After the dynasty of the moon-god comes to an end in this Age of Kali, Devāpi, in the beginning of the next Satya-yuga,
will reestablish the Soma dynasty in this world. From Bāhlīka [the brother of Śāntanu] came a son named Somadatta, who had
three sons, named Bhūri, Bhūriśravā and Śala. From Śāntanu, through the womb of his wife named Gaṅgā, came Bhīṣma,
the exalted, self- realized devotee and learned scholar”
 Bhishma was a bhakta of ˙Shri Krishna, extremely chivalrous, in control of his senses, generous, a knower of the Absolute
Truth and, by vow, bound to speak the truth. Even death was under his control. He is prominent among the twelve
mahajanas (6.3.20):
Additional explanations from parampara
 By the will of Sri Krishna, ansurika mood entered Grandsire Bhishmas heart. Imbued with that mood, he aimed sharp arrows
at Krishna, otherwise, it would have been impossible for a uddha-bhakta like Bhishma to act in such a way
 The parama-bhakta Grandsire Bhishma teaches ordinary sdhakas that even if a person of his exalted status accepts the
food or association of materialistic persons, his mind will become contaminated and his discrimination lost
 Bhisma Dev prays in Srimas Bhagavatam 1.9.34:
yudhi turaga-rajo-vidhūmra-viṣvak-
 kaca-lulita-śramavāry-alaṅkṛtāsye
mama niśita-śarair vibhidyamāna-
 tvaci vilasat-kavace ’stu kṛṣṇa ātmā
“On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the
dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations,
intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa”
While commenting on this sloka, ˙Srila Vivantha Cakravarti thakura gives a very rasika description of Grandsire Bhishmas
bhakti-bhava by saying that Bhisma perceives that,
- just as the dust raised from the hooves of the cows in Vraja decorates the charming face of Shri Krishna and increases
His beauty and sweetness, in the same way the dust raised from the hooves of the horses on the battlefield also
increases Shri Krishnas beauty and sweetness. There is nothing ugly in a beautiful object. Although dust in itself is not
beautiful, when it falls on the soft, lotus-like face of Shri Krishna it enhances His beauty and charm.
- When Krishna ran towards Bhishma carrying the wheel of a chariot, His hair was dishevelled. Bhishma was then
reminded of how Krishnas hair looks when, upon returning from cow-grazing, He runs behind the lowing cows as they
quickly move toward their sheds.
- Sharamavri means that, due to the forceful exertion of Krishna running towards Bhishma on the battlefield, drops of
perspiration fell from His lotus-like face and beautiful limbs. To Bhishma they appeared to be like the perspiration drops
caused by Krishna’s exertion in kandarpa-yuddha, amorous war of cupid
- Krishnas running at Bhishma is also a manifestation of His mood of bhakta-vtsalya. Krishna broke His own vow not to
fight in order to keep Bhishmas vow that he would make Shri Krishna take up weapons against him.
Additional explanations from parampara
- Grandsire Bhishma observes, The reddish marks appearing on the limbs of Shri Krishna, which are bruised and cut by my
sharp arrows, look like the love-bites made by the teeth of a passionate lover absorbed in kandarpa-rasa with her
beloved. Although a young beloved may behave haughtily with her lover, whom she loves millions of times more than her
own life, by marking him with her nails and teeth, she cannot be said to be devoid of love. Similarly, Bhishma madness in
vera-rasa (the chivalrous mellow) is not an indication that he is devoid of Krishna Prema
- In order to fulfil the desire of Shri Krishna to taste vira-rasa, Bhishma, one of His prominent bhaktas, took the side of the
Kauravas and wounded the limbs of Shri Bhagavan. Bhishma thus pleased Him by fulfilling His desire
 Only a maha-purusha who is sastra-jna (thoroughly expert in the imports of the shastra), who is endowed with realisation of
parabrahma and who is detached from this material world is qualified to be a guru. For this reason, Bali Maharaja rejected
˙Shukracraya, who was opposed to the principles of bhakti. Thus, it is the injunction of the shastra to reject such a guru. There
is no sin or fault in not surrendering to or not following an unqualified guru, nor indeed in rejecting him
Contents of the Gétä Summarized

Verse 2.6
Nor do we know
which is better,
conquering
them or being
conquered by
them.
(Indecision)
 Discussion in
“Indecision” – Arjuna is
confused whether to fight or not
the Purport of prove Arjuna’s following virtuous
 (a) Considerations by Arjuna

to fight (indecisive) based on

the following aspects
Verse 2.6  He was a great devotee of the
qualities:

 If he fights:
 He may win – Still he will
not be able to enjoy without
his relatives (1.31 – 1.35)
 He may not emerge
victorious in spite of so
much bloodshed – No
enjoyment guaranteed
 If he does not fight:
 Begging will be his only
means of subsistence – For
a ksatriya it is difficult &
therefore no enjoyment
 It will be also a disgraceful
option (anarya, asvarga,
akirti)
Lord
 Highly enlightened
 Complete control of mind and
senses
 Desire to live by begging – a sign
of detachment
 Also strong faith in Krishna’s
instruction (His spiritual master)
 Conclusion: These qualities
make him quite fit for liberation
 (b) Qualifications for liberation –
Controlled senses, knowledge and
devotion
 Unless senses are controlled – no
chance of elevation to the
platform of knowledge
 Without knowledge and devotion,
no chance of liberation
Purport:

Arjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of
thekṣatriyas, or whether he should refrain and live by begging. If he did not conquer the enemy, begging would be his
only means of subsistence. Nor was there certainty of victory, because either side might emerge victorious. Even if
victory awaited them (and their cause was justified), still, if the sons of Dhṛtarāṣṭra died in battle, it would be very
difficult to live in their absence. Under the circumstances, that would be another kind of defeat for them. All these
considerations by Arjuna definitely proved that not only was he a great devotee of the Lord but he was also highly
enlightened and had complete control over his mind and senses. His desire to live by begging, although he was born in
the royal household, is another sign of detachment. He was truly virtuous, as these qualities, combined with his faith in
the words of instruction of Śrī Kṛṣṇa (his spiritual master), indicate. It is concluded that Arjuna was quite fit for
liberation. Unless the senses are controlled, there is no chance of elevation to the platform of knowledge, and without
knowledge and devotion there is no chance of liberation. Arjuna was competent in all these attributes, over and above
his enormous attributes in his material relationships.
Additional explanations from parampara
 Arjuna is confused and indecisive based on the following aspects
 If he fights:
o He may win – Still he will not be able to enjoy without his relatives (1.31 – 1.35)
o He may not emerge victorious in spite of so much bloodshed – No enjoyment guaranteed
 If he does not fight:
o Begging will be his only means of subsistence – For a ksatriya it is difficult and therefore no enjoyment
 Arjuna’s condition in 2.4 to 2.6 illustrates the result of selfish consciousness – Frustration and inability to reach sound
 conclusions
Arjuna was using Dhratarastra names again and again as he had a better past relationship with him as his uncle as compared
to Duryordhana. Until duryordhana grew dritarastra was not as bad person
Additional explanations from parampara (Continued)
 From a material perspective it’s a ‘Lose-Lose Situation”. From a spiritual perspective it’s a “Win-Win” situation as it
includes serving the order of the Lord. Unguided human intelligence will always get stuck at some point no matter how
 much
Way tolearned we are is by “Rising”, which means Rising to the higher levels of consideration, which is exactly what
avoid “Losing”
Bhagavad Gita will do
 In order to take guidance from the spiritual master we have to also organise our situation and reveal our heart completely without
any duplicity. Just like a patient reveals all his medical situation to the doctor
 Emotional distance between us and the problem is created by spiritual knowledge. This distance makes us think and take the right
decision to solve the problem, rather than sitting and crying about the problem
GITAMRITA BINDU
108 Sessions, 30 min each

Session 12
Why do we need a
Guru?

Radheshyam das devotional videos