Page 1 of 35

Bhakti Yoga

Bhagavad Gita Chapter 12

With this first email, sent to our Gita groups today, which is reproduced

below, it is my humble attempt now to initiate a series of articles on the verses

from chapter 12 of the Bhagavad Gita. This is formally known as the Bhakti

yoga chapter and is the final chapter of the middle six chapters of the Gita,

which taken together are referred to as Bhakti Yoga by all our acaryas.

******************************************************************

http://www.brajdhamsewa.org/sites/default/files/images/BG%20Krishna%20instru

cts%20Arjuna%202.jpg

Page 2 of 35

Dear All:

We just finished our Janmashtami celebrations on AUGUST 10, 2012, see

http://www.scribd.com/doc/6983876/Lord-Krishna-Pictures .

The ISKCON temple in Detroit celebrated it in grand manner, as did the Sri Balaji

temple at Sterling Heights (with a wonderful Bhajan concert). At ISKCON, they

take Krishna (utsava murthis, the small murthis you find at the feet of the main

deities in the temple) for the annual boat ride, as a re-enactment of Baby Krishna’s

transfer from jail in Mathura (where His parents Devaki and Vasudeva were held

captive by His uncle Kamsa) to Gokula (and crossing of the flooded Yamuna

river), to the residence of Yashoda and Nanda Maharaja, where He grew up and

then came to Mathura and slayed Kamsa.

But, wait, Janmashtami is NOT over yet! Cheers!

Because of the idiosyncrasies of the Hindu calendar that we follow, it will also be

celebrated on September 8, 2012. This is the date in Tamilnadu and Kerala

whereas in most parts of North India it has already been celebrated. The difference

comes from the solar versus lunar calendars that we use. One could count the

months using either the motion of the sun, or the motion of the moon, see the link

below. http://www.hindu-blog.com/2009/08/janmashtami-2009-sri-krishna.html

Don’t get confused by all this “confusion” they create with these calendars. Let’s

just rejoice that we now have TWO opportunities this year to celebrate Krishna’s

birth and also do the 18 chapter Gita Parayanam. I was unable to do that on

August 10.

The Bhajans and Kirtans were much more enchanting and so I did not feel like

reading Gita amidst all that celebration. But I did read sections from Srimad

Bhagavatam which describe the birth of Krishna.

As I have mentioned in an earlier email, the Srimad Bhagavatam describes how the

whole Universe prepares itself to welcome baby Krishna. This is the subject of

Canto 10, chapter 3.

Page 3 of 35

http://htmlimg3.scribdassets.com/o6uq3d0cg5dn0v/images/2-ec5e07e601.jpg

http://htmlimg1.scribdassets.com/o6uq3d0cg5dn0v/images/3-6933cf0547.jpg

Here we find the story of how Krishna appears from the womb of Devaki. Then in

chapter 5 we find the description of the actual birthday celebrations. Krishna’s

father Vasudeva (“short vowel” sound here as opposed to “long” vowel in

Vaasudeva, which is one of the names of Krishna) took him to Nanda Maharaja’s

residence and put baby Krishna by Yashoda’s side. She had given birth to a baby

daughter, who was none other than Yogamaya Herself (or Durga). But Yashoda

gave birth and feel asleep and did not even know that she had given birth to a baby

girl. Vasudeva came and switched the babies and Yashoda thought she gave birth

to baby Krishna when she woke up.

The baby girl was then brought to the prison where Vasudeva and Devaki were

being held by Kamsa. Kamsa, Devaki’s brother, did this because of a heavenly

proclamation, a divine voice, which he heard from the sky, which said that the 8th

child born to Devaki would kill him.

This heavenly voice was heard on the occasion of Devaki’s marriage. Kamsa

himself had very happily performed the marriage of his beloved sister. But, now he

turned into a mortal enemy and wanted to kill his own sister there and then, instead

of letting her give birth to his killer.

Page 4 of 35

http://htmlimg2.scribdassets.com/o6uq3d0cg5dn0v/images/1-5ab6fc8b0d.jpg

Devaki’s husband, Vasudeva, pleaded with Kamsa on that occasion and a “deal”

was made whereby Kamsa would spare Devaki’s life. It was also agreed that each

baby born to Devaki would be handed over to Kamsa so that he could kill it, if he

so wished.

Kamsa agreed to this plan. He mercilessly killed ALL of the first seven babies born

to Devaki. Not knowing about the baby switch, he came to usurp the eighth baby

that Devaki had given birth to.

When Kamsa came to the prison, the morning after Krishna appeared, he found a

baby girl there. This was supposed to be the 8th child that was to kill him. Kamsa

was furious. He took the baby and tried to smash it into pieces by hurling it against

a stone slab in the prison (like we break a coconut by hurling it forcefully on to the

solid earth, or on to a stone).

This stone slab, they say, still exists in Mathura where Krishna appeared. There is a

temple there built on the exact spot where Krishna appeared. I was blessed to see

this temple and spent many hours there and enjoyed kirtans being performed by

devotees (also read all 18 chapters of the Gita). It is a very small room. Only a few

Page 5 of 35

people can be present there at any time and devotees just stream through the room

and get darshan of the stone slab on which Krishna is supposed to have appeared as

a baby with four arms, with all His divine paraphernalia and all His weapons. I was

lucky to be allowed to join the few devotees who were there performing kirtans all

day - different groups come to do this at different times, all 365 days.

Anyway, when Kamsa tried to smash the baby girl into pieces, a miracle happened.

The baby suddenly transformed into the eight-armed Durga and appeared high in

the sky and mocked Kamsa. This is how Shukaacarya describes this in chapter 4

of Canto 10.

Devaki held that beautiful baby girl in her arms and tried to hide her from Kamsa

when he appeared in the prison. She was shedding tears profusely. She pleaded

with Kamsa, being helpless and powerless against all his might. She told Kamsa,

“This is a baby girl. You have killed all my other sons. Why do you want to kill

this baby girl now? Why can’t you spare Her? This is a female child. You are

supposed to protect all females. And this is just a baby. Why don’t you let me have

at least this baby girl? What harm can she do to you?” And so on.

But the cruel Kamsa, whose heart hard hardened, snatched the baby girl away from

Devaki’s arms forcefully and smashed Her with rage onto the stone slab in the

prison.

As he hurled the baby into the stone slab she rose and appeared in the sky as the

eight-armed Durga.

Saa taddhas-taat samutpatya sadyO devyambaram gataa l

Adrushyataanujaa VishNoh Saayudhaashta-Mahaabhujaa ll 10.4.9 ll SB

The Devi, who was born as the sister of Vishnu, with eight arms appeared in the

sky wielding weapons (saa + addyudha) in all the eight (ashta) mighty (Mahaa)

arms (bhujaa).

Terror filled the heart of Kamsa when he saw this form of Durga high up in the

sky. The Devi mocked Kamsa and said, “You shameless fellow, you want to kill a

Page 6 of 35

baby girl? What are you going to gain by killing me, you fool? Don’t waste your

time showing your might to those who are helpless and weak. Why don’t you go

and show all of your valor to the one who has been born to kill you?”

So, saying the Devi laughed and mocked Kamsa and disappeared in an instant.

This Yogamaaya is still with us. She has taken up residence in temples all over this

earth. This was the order of Bhagavan Himself when He summoned Yogamaaya

and told Her to do what has been just described. This Yogamaaya is known by

many names on this earth. This is described in chapter 2 of Canto 10 of the Srimad

Bhagavatam.

Naamadheyaani kurvanti sthaanaani ca naraa bhuvi l

Durgeti Bhadrakaaleeti Vijayaa VaishNaveeti ca ll 10.2.11 ll SB

Kumudaa Candikaa KrishNaa Maadhavee Kanyaketi ca l

Maayaa NaraayaNeeshaani Shaardeyambiketi ca ll 10.2.12 ll SB

Here, when Shukaacarya is telling the story of baby Krishna’s birth to King

Parikshit (grandson of Arjuna, son of Abhimanyu), the great sage lists all the

divine names by which Yogamaaya will be called (Shukaacarya is reporting the

direct conversation between Bhagavan and Yogamaaya BEFORE baby Krishna’s

appearance in Devaki’s womb). The names of the Devi given here are the

following: Durga, Bhadrakaali, Vijayaa, VaishNavee, Maayaa, NaaraayaNee,

Eeshaani, Sharadaa, and Ambikaa.

Temples for Devi are established all across the earth where all her names are

recited (as in the Lalitha Sahasranamam, see box). Bhagavan has given Devi all the

powers to instantly fulfill all the wishes of Her devotees. (This is also confirmed in

the Gita, chapter 10, verse 23 and also chapter 4, verse 11.)

And so, it is that here in Metro Detroit we have a beautiful Durga temple

(established by devotees from Bengal and Hindu immigrants from Bangladesh), a

nice Sharadaambal temple coming up (now in Farmington Hills), and by these

standards an “ancient” Radha Kunjbihari temple (ISKCON), the Parashakthi

Page 7 of 35

temple in Pontiac, and various

temples for Venkateswara and

Lakshmi Narayana. In all these

temples the Devi form is

worshipped with fervor by Her

devotees.

This brings me full circle to what

prompted this email.

I was reading chapter 12 this

morning where Arjuna, being

overwhelmed after seeing the

Vishwaroopam (the Cosmic form

of the Lord, many faced-many

eyed-many armed-many feet-

many stomached form, Aneka

vaktra nayanam... verse 10, chapter 11, and Aneka bahoodara vaktra nektram,

verse 15, chapter 11) is totally moved with devotion and asks the Lord how he

should indeed be worshipped.

In chapter 10, the Vibhuti yoga chapter, all of the Opulences of the Lord were

revealed to Arjuna. He is told how he can find the Lord everywhere, all around

him. To think about Him all that Arjuna has to do is to think about the best of

everything that he can see around him and everything that he is experiencing each

day. The Lord is everywhere and He can be contemplated upon in many ways and

all these Opulences, in which He ever resides, are ways to find Him. Then, in

chapter 11, Krishna reveals the Cosmic form where ALL is present within Him.

In and Out, He is everywhere. Anatar bahish ca tat sarvam vyaapya Narayanas

sthitahaa.

So, now the great devotee Arjuna asks Krishna how He should be worshipped.

There are so many ways as taught to us and described by the sages and many great

In January 2012, on my first full day of my recent trip

to India, I happened to be at the famous

Kapaleeswarar temple in Chennai, as they were

performing the midday Abhishekam for Devi

(Ambal). I still remember so many ladies present in

the temple at that time, all chanting Lalitha

Sahasranamam, the 1000 names of Devi, from

memory. Later, that same day, when I was walking

around the temple after the midday poojaas were

done, I encountered a group of devotees chanting

Soundarya Lahari in one of the mandapams inside

the temple premsies. Such is the life for some , at least

retirees who have time to and engage in such

activities. I also visited the temple in February 2012,

on the last day of my trip, which happened to be

Mahashivarathri day. Divine vibrations filled the air!

Page 8 of 35

souls. What should Arjuna do? How should he contemplate on the Lord? This is

first verse of chapter 12, which is formally known as the Bhakti yoga chapter. It is

actually the climax of the six chapters that start with chapter 7, the middle six

chapters (the second shatkam as it is called where “shatkam” means a group of

six), which together are referred to by our acaryas as Bhakti yoga.

http://htmlimg4.scribdassets.com/o6uq3d0cg5dn0v/images/66-e919db46fb.jpg

After instructing Arjuna on Karma yoga (the first six chapters taken together), out

of His divine mercy, compassion, and even great intimacy and fondness for Arjuna

that Krishna feels as a dear friend, Krishna, without any prompting or questions by

Arjuna, Krishna starts instructing Arjuna on the meaning of Bhakti - devotion.

How does one become a devotee? Why should one become a devotee? Who is a

devotee? What happens when one becomes a devotee?

This is the topic of chapter 12 which begins with the profound query by Arjuna.

Page 9 of 35

http://htmlimg3.scribdassets.com/o6uq3d0cg5dn0v/images/100-d7755879b4.jpg

Evam satatayuktaah ye bhaktaas-tvaam paryupaasate l Ye caapyaksharam avyaktam teshaam ke yogavittamaahaa ll 12.1 ll

l

ll १२ .1 ll

We have the three words in English, good, better, and best to indicate differerent

degrees of comparison, with best being the superlative. In Sanskrit the superlative

is called “Uttama”. Some Sanskrit words have the “tara” suffix, which is like better

(as in paratara). In Mahalakshmi Ashttottaram, we find “dhavalatara”, which

means “whiter”. This can be changed to “dhavalatama”, which means “whitest”.

Who else can be “whiter”, “purer”, than Mahalakshmi Herself?

Thus, we have words like Purushottama, which refers to the “uttama” among the

purushas (all beings like us). Chapter 15 is known as the Purushottama Yoga

chapter. Now, in the same vein here we find Arjuna mentioning the word

yogavitaama. The plural is yogavitamaahaa.

Add uttama to yogavid and we get yogavittama, which means those who know

yoga (yoga vid) in its BEST way. Yoga here means being totally attached to the

Lord, becoming the perfect devotee. The question Arjuna asks is “Who are the

Yogavittamaa?”

Page 10 of 35

Arjuna just does NOT ask the question in an open-ended way. The question is

actually much more specific.

Arjuna lists some types of devotees and how they practice what we call bhakti. So,

Arjuna is very clear now about the paths to bhakti, after listening to Krishna from

chapters 7 to 9, then listening to all the vibhutis in chapter 10, and seeing the

Vishwaroopam in chapter 11, now the climax starts in chapter 12. So, Arjuna’s

question is very specific. It is a very pointed question. There is no confusion here.

It is a direct question asking for a direct answer. What is the BEST way? Who is

the Yogavitaama?

Arjuna has always excelled in everything he did. He had no sense of jealousy

towards anyone. He just focused on his own betterment and wanted to be the best.

That is why Krishna calls him “Anasooya” in chapter 9 and shares all this divine

knowledge with Arjuna. Now Arjuna wants to know how to become the BEST

devotee. Who is the BEST of all. Who is the yogavittamaa?

What are the forms of devotion that come under the ‘good’ and the ‘better’ before

we find the ‘best’? This is stated by Arjuna. He wants a direct answer from

Krishna about what is the BEST. It is NOT an open-ended “What is the Best?” that

Arjuna wants to know about. He lists some ways and asks which among these is

the best. That is a BIG difference, perhaps, also a limitation since Krishna is being

asked to tell which of the ways is the best, instead of feeling free to tell Arjuna

what is the best. This is what chapter 12 is all about.

So, as we prepare for the SECOND Janmashatami this year on September 8, 2012,

let us study chapter 12 now and enjoy each verse and the finale and the climax of

Bhakti yoga.

Very sincerely

V. Laxmanan

August 12, 2012.

Page 11 of 35

Dear All:

We will continue now the discussion of chapter 12 of the Bhagavad Gita which

was initiated in the first email yesterday.

As noted in the last email, the Bhakti Yoga chapter 12 begins with a question

posed by Arjuna. It was also noted that the question asked is of a very specific

nature where Arjuna wants to know who is the “best” of the Yogavittamas?

The question is of a “specific” nature, instead of being an open-ended one, since

Arjuna prefaces this with a clear statement about the kind of devotees that exist, at

least as he has understood. “Of these who is the best, O Krishna?” This is the

question and so it is not “open-ended” where Krishna can choose to answer as He

pleases. Rather, it appears that Arjuna has understood everything that one needs to

understand about devotion and the types of devotees, he lists them, and then asks

Krishna, tell me who is the best among these?

What does Arjuna tell Krishna before asking ‘who is the best’? That is indeed a

deep question and one that is addressed in detail, specifically by Madhavacarya,

one of the four leading acarayas of the Vaishnava sampradayas, see link given here

for the commentaries by all the four acarayas (and also for the full Gita).

http://www.bhagavad-gita.org/Gita/verse-12-01.html

Evam satatayuktaah ye bhaktaas tvaam paryupaasate l

Ye caapyaksharam avyaktam teshaam ke yogavitamaahaa ll 12.1 ll

Let us take each word in the sloka 1 of chapter 12 and study it.

Evam, in this way, satata, always yuktaah engaged (in devotional activities

directed to worship You) ye, those bhaktaas devotees tvaam You (here meaning

KrishNa) paryupaasate, worship. ye+ca+api, a compound word, those+and+also,

aksharam, imperishable, avyaktam, unmanifest, tesham, of these, ke who,

yogavittamaahaa, the best (tama) of the knowers (vid) of yoga.

Page 12 of 35

In prose order, this becomes, Ye bhaktaah evam tvaam paryupaasate, and further

Ye satatayuktaah bhaktaah evam tvaam parypaasate. The bhaktaah is qualified

further by the adjective satatayuktaah. “Of those bhaktaas who are always engaged,

in this way, in devotional activities directed toward worshipping You……”

What does Arjuna mean by “evam” or “in this way”? He is actually referring to the

entirety of the discourse he has been blessed to hear since chapter 7 began.

Bhakti yoga section of the Gita, which is supposed to begin with chapter 7,

blends smoothly with the Karma yoga section which is supposed to end with

chapter 6.

Krishna just continues talking after the famous “kalyana krut” sloka of chapter 6,

verse 40. (Hereon we will simply use chapter number followed by verse number,

such as 6.40 to refer to specific slokas.) Arjuna is called “Paartha” in 6.40 and

“Kaunteya” in 9.31 and the thoughts in both these slokas are seen to be connected

by all that Krishna has said in between. There is no “vinaasha” for the “kalyana

krut”, says Krishna, in chapter 6. And, ‘My bhakta never perishes, na may bhaktah

pranashyati’, says Krishna in chapter 9.

Nothing at all was said by Arjuna in chapter 7. Krishna just continues talking as

chapter 6 ends and chapter 7 begins. In chapter 8 Arjuna asks a question (8.1 and

8.2, Kim tad Brahma kim adhyaatmam kim karma Purushottama…), mainly

to gain a clarification about certain terms used by Krishna at the conclusion of

chapter 7 (in verses 29 and 30). In chapter 9, it is all Krishna talking again all the

way through verse 12 of chapter 10 where we find Arjuna is totally overcome with

emotion and calls Krishna Purushottama once again (chapter 10, verse 15).

Arjuna refers to Krishna as ‘Bhavaan’ in verse 12 which, according to the rules of

Sanskrit grammar is used only to address exalted personalities. He calls Him

‘Keshava’ (which also means the Trinity, ka+eesha+va, verse 14), and in verse 15

He also calls Him Bhootabhavana (the very source of the being, existence,

feelings, emotions, etc. of all manifested beings) Bhootesha (the Lord of the

manifest beings), Devadeva (the God of the gods), and Jagatpate (The Lord of the

Page 13 of 35

Universe). Then follows the description of all of the Lord’s Opulences and the

darshanam of the Vishwaroopam in chapter 11. All of this is “evam”.

Krishna’s eloquent teaching “Patram pushpam phalam toyam” (9.26) and “Yat

karoshi yadashnaasi yadjuhOshi dadaasi yat” (9.27) is also part of this same

“evam”. In these two verses of chapter 9 Krishna has told Arjuna how He can be

worshipped by Arjuna (and how all of us can worship).

Then in the second line of verse 1, chapter 12, Arjuna adds, ye+ca+api, a

compound word which means those+and+also, to list something important to be

added to what has been said in the first line of the verse with “evam”. Arjuna adds

and also those -- who are engaged in (worship of) ‘aksharam’ and ‘avyaktam’.

So, Arjuna has listed the bhaktaas who are engaged “in this way” (i.e., as taught by

Krishna), and those who are engaged in aksharam and avyaktam. Of these who is

the best, tesham ke yogavittamaahaa? This is the question.

Now, let us review what Madhavacarya (Dwaita tradition) and Ramanujacarya

(Vishishta-advaita tradition) have said in their commentaries. Also, ‘avyakta’ and

‘akshara’, have been described earlier in chapter 8 (verses 20 and 21) along with

‘Paramaam gatim’, as noted by Kesava Kasmiri Swamiji of the Kumara Vaishnava

sampradaya. Sridhar Swamiji of the Rudra Vaishnava sampradaya chapter 9, verse

31 and chapter 7, verse 17, as referring to the two paths mentioned by Arjuna.

These commentaries are copied and pasted and compiled for convenience as

Appendix I from http://www.bhagavad-gita.org/Gita/verse-12-01.html.

The following represents my humble understanding (based on the synthesis of

the commentaries cited and also the writings of many other commentators even if

not specifically cited here) of this very profound question posed by Arjuna.

Notice that nothing at all was said by Arjuna in chapter 7. Krishna Himself

provides the transition from Karma yoga to Bhakti yoga, from chapter 6 to 7. In

chapter 7 verse 1, He says, “O Partha, now listen (shruNu) to Me and how you will

come to know (jnaasyasi) everything there is to know (samagram) about Me,

without a trace of any doubt (asamshayam).”

Page 14 of 35

This is the essence of Bhakti yoga.

How can we get to know Krishna, without a trace of doubt in our mind, and in

entirety, without any left to know?

Krishna also mentions in the same verse what is necessary to achieve this kind of

an understanding. He says “madaashrayah”, which means “One who has taken

refuge in Him”, and also “mayi aasakta manaah” which means “One whose mind

is firmly attached in Me”. Aasakti also means deep fondness. Such a person will

come to know Him fully and without a trace of doubt.

Krishna is addressing Arjuna directly here and so the verbs used are in the

appropriate second person singular (jnaasyasi and shrunu).

As the discourse continues from this point, Krishna gives us some important

Cosmology Lessons to put things in perspective (see several articles on chapter 8

on the link here, http://www.scribd.com/doc/89443432/Cosmology-Lessons-from-

The-Bhagavad-Gita ). As a part of these cosmology lessons we find Krishna using

the two key words “avyakta” and “akshara”, now also being used by Arjuna in

chapter 12 verse 1.

Krishna mentions these two words verses 20 and 21of chapter 8 (see, in particular,

the commentary by Kesava Kasmiri Swamiji of Kumara Vaishnava sampradaya in

Appendix I which highlights this) after describing how creation and dissolution

follow with each day and night of Brahma for 1000 yugas.

When Krishna uses the word ‘yuga’ in 8.17, He really means the cycle of four

yugas taken together: Kaliyuga, the age in which we live in, Dwaapara yuga,

Tretaayuga, and Satya yuga or Kruta yuga; together lasting for 4.32 million years;

1000 cycles of such yugas is a “day (called ‘ahar’)” of Brahma which is followed

by an equal duration of “night (called ‘rathri’)”, so a total of 2 times 4.32 billion

years, or 8.64 billion years for what is known “one kalpa” of Brahma. Brahma has

a total lifetime of 100 years with 360 kalpas in each year. Everything is created and

everything is destroyed and everything appears again (bhootvaa bhootvaa

praleeyate, 8.19) at the beginning of the day of Brahma (ahar aagame, in 8.19).

Page 15 of 35

But, there is something (paras tasmaat tu bhaavOnyO), which is also avyakta, that

is NEVER destroyed even as all is destroyed (nashyatsu na vinashyati, 8.20). It is

PERMANENT (sanaatana, 8.20). It is more permanent than avyaktO avyaktaat

sanaatanah (8.20). Krishna says, while giving us this Cosmology lesson, that there

is another ‘bhaava’ (state of being) that transcends all (Paras tasmaat tu

bhaavOnyO) which is ‘avyakta’, the unmanifest (i.e., not like all the creations

going all the way to the loka where Brahma is). And, there is something that is

even more permanent than ‘avyakta’.

Recall also that we encounter the ‘avyakta’ very early in chapter 2, in 2.25 and

2.28, where Krishna is describing the “dehi”, the indweller within the “deham”, the

body. Arjuna, Krishna points out, is lamenting about the “deham” while forgetting

the “dehi” (2.13). It is the body that perishes but the indweller does not. This

indweller is referred to as ‘avyaktOyam’, this is unmanifest (2.25). And later, in the

same section of chapter 2, all beings (bhootani) are mentioned as being unmanifest

in the beginning (avykataadeeni).

In chapter 8, KrishNa couples the words ‘avyakta’ and ‘akshara’ together in 8.21,

to describe something more permanent (sanaatanah), after describing the repeated

cycles of creation and dissolution after the 1000 yugas that constitute one daytime

and nighttime of Brahma, and says, “Tad dhaama paramam Ma-ma” that is My

Supreme Abode. Those who attain this Supreme Abode do NOT come back (and

participate in the cycle of activities, repeated creation and dissolution, that take

place all the way to the loka of Brahma, also stated in 15.6 yam gatva na vivartante

tad dhaama paramam Ma-ma). That state (paras tasmaat tu bhaavOnyO avyaktO

avyaktaat sanaatanahaa) which is unmanifest, which goes beyond the state when

all beings are in the unmanifested condition (during Brahma’s night) is something

incomprehensible to us.

Krishna gives us a hint of this in chapter 15, verse 6 when He mentions that His

Supreme Abode is such that even the sun cannot illuminate nor the moon nor the

light from the fire (na tad bhaasayate Sooryah na ShashaankO na Paavakah).

It is this ‘avykata’ that Arjuna’s question in chapter 12 is referring to.

Page 16 of 35

We also get a hint about the nature of the ‘akshara’ mentioned in 8.21(also in 8.3

and 8.11) and by Arjuna in 12.1 in chapter 15, verses 16 and 17, where ‘kshara’

and ‘akshara’ are mentioned. Here Krishna says, ‘kootasthOkshara ucyate, the

kootastha is akshara’. (also in 15.6 yam gatva na vivartante tad dhaama paramam

Ma-ma). (also in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma).

(also in 15.6 yam gatva na vivartante tad dhaama paramam Ma-ma). And, in

verses 15.18 and 15.19 He renders the final statement. “I transcend the ‘kshar’ and

am superior also to the ‘akshara’ and so it is that this in this world and in the Vedas

I am called the Purushottama.”

Yasmaat ksharam ateetOham aksharadapi cOttamahaa l

AtOsmi loke Vede ca prathitah PurushOttamahaa ll 15.19 ll

Although some verses from the later chapter 15 are cited here, it is taken that

Arjuna has understood the essential message about ‘akshara and avyakta’ from the

chapter 8 and chapter 2 verses. Now, after hearing about all the vibhutis of the

Lord (chapter 10) and witnessing the Vishwaroopam (chapter 11), he wants to

know the BEST way to worship Him, how to become the Yogavittama.

Finally, as pointed out by Madhavacarya, Sri Lakshmi is also known as

‘aksharam’ and ‘avyaktam’. The immutable and the unmanifest Brahman

(aksharam Brahma Paramam, 8.3) is the referred to as feminine potency of the

Supreme Lord. Being attached “aksharam avyaktam”, as mentioned by Arjuna in

12.1, is also synonymous to the propitiation of the Supreme Lord through Sri

Lakshmi. This interesting aspect of the interpretation of ‘avyakta’ takes on special

significance within the context of 12.5 (KleshOdhikaras tesham avyaktaasakta

cetasaam) and the following verses 12.6 to 12.8 culminating with “Maiyeva mana

aadhatsva mayi buddhim niveshaya”, where Krishna gives Arjuna the definititve

and categorical answer to the question that he has posed.

Very sincerely

V. Laxmanan

August 13, 2012

Page 17 of 35

Appendix I

Commentaries by Acaryas of leading Vaishnava sampradyas

Brahma Vaisnava Sampradaya:

Madhvacarya's Commentary

Hari OM! This chapter confirms that propitiation to the Supreme Lord Krishna is

superior to the unmanifest, impersonal and imperishable brahman or the spiritual

substratum pervading all existence. Here Lord Krishna outlines the procedure of

performing it. The procedure itself becomes the means for moksa or liberation from

material existence. All who propitiate the brahman will also achieve moksa after having all their

desires fulfilled. In the Agni section of the Sama Veda it states: Propitiating that which is

superior to the eternal and beginningless brahman one achieves moksa from samsara or the

endless cycle of birth and death. The words aksaram avyaktam refer to the indestructible,

unmanifest supreme absolute or brahman whose steadfast worship eventually releases one from

all constraints. So great is the result of propitiation in reference to this as revealed in the Vedas.

Those who worship the goddess Sri Laksmi with four arms and hands, ever young, ever content,

resplendent as the eternal consort of the Supreme Lord in the spiritual worlds being His sakti or

spiritual feminine potency in the material worlds, endowed with the wealth of wisdom; such a

being is blessed by the two-fold form of the Supreme Lord which manifest themselves both

externally as an experience and internally within one's heart.

This has been documented in other Vedic scriptures as well in the Puranas. Having started with

the declaration in Rig Veda X.CXXV that: Sri Laksmi wanders wherever the different vibhuti or

divine, transcendental opulence of the Supreme Lord appear such as the Rudras, the Vasus, the

Adityas, the Visva-devas etc. She is the gatherer of treasures and the empress of Lord Krishna's

direct expansion Narayana the Lord of all Vaikuntha, the eternal spiritual worlds and being the

personal sakti of the Supreme Lord she also expands herself as the consort of each and every

incarnation and expansion of Lord Krishna and thus also merits worship. Thus the demigods and

elevated beings have established her worship in many places and homes to abide in, on the left

side of the Supreme Lord. Through her alone all eat the food that feeds them as well as sees,

breathes and hears the sound of the word outspoken, although they know it not and are unaware.

Hear now one and all the truth as she declared it: The one who she benedicts excels above others

and is most powerful becoming a sage, yogi or brahmana. It is by her energy that the bow of

Rudra is bent and his arrows are propelled to strike and slay those who disrespect, despise and

offend the devotees of the Supreme Lord. On the worlds summits she designates the powerful.

Her home is in the waters of the casual ocean far, far beyond the material worlds and far beyond

even the heavenly planets. Sri Laksmi the universal mother is majestic in her grandeur. One who

pleases her is blest to become a Brahmin, opulent and wise. Because the Vedic scriptures state

like this there may be some doubt as to whether Sri Laksmi has the capacity to grant moksa or

liberation by the power of the Supreme Lord. To discern this subtle truth and for the sake of

knowledge Arjuna uses the word evam meaning in which way.

Madhvacarya

Page 18 of 35

Arjuna is requesting reassurance since experiencing the reality of Lord Krishna's visvarupa or

divine universal form, he was puzzled and unsure if avaktya or the unmanifest being the

brahman or spiritual substratum pervading all existence should be meditated on or should he

meditate on prakriti the material substratum underlying physical existence which is the source of

the three gunas or modes of material nature being tama or ignorance, raja guna or mode of

passion and sattva guna or mode of goodness The word aksaram means eternal, absolute and Sri

Laksmi is also eternal and absolute and prakriti arises completely out of her but the Supreme

Lord is superior to all that. Then he is wondering should he not worship the atma or eternal soul

within or should he just directly worship the Supreme Lord Krishna with loving devotion? The

indestructible brahman is a direct reflection of the Supreme Lord and none other then He.

Always being blissful He appears as Vasudeva and is all pervading. He is also paramatma the

Supreme Soul within the etheric heart of all sentient beings. This has been given in chapter two.

His form and qualities have been given in chapter three and meditation has subsequently been

advised as the consequent activity.

Knowledge of the prodigious manifold forms of the Supreme Lord, His manifold expansions,

His manifold incarnations, His visvarupa or divine universal form and the unlimited lilas or

pastimes of them all begins the revelation that Lord Krishna is the immortal, eternal Lord of all

lords, from whom everything emanates in existence and to whom all paths return back to Him. In

the Sama Veda, Saukarayana section we find that Rudra the mind born son of Brahma

approaches him and asks to know who is verily the ultimate goal of all existence, the eternally

established, creator of all beings who bestows moksa or liberation upon the aspirants, the

righteous and the noble. How does one meditate upon such a Supreme Being and how can one

meditate upon a Supreme Being who is completely spiritual without any material qualities or

attributes? Brahma replied it is verily the Supreme Lord Krishna who is the ultimate goal as well

as the object of meditation by the aspirants and the granter of moksa. Of unlimited avatars or

incarnations, expansions and manifestations, appearing in many colours surrounded by a golden

hue. He verily is shining like the sun and should be meditated upon within the heart as a

personality resembling a human the colour of a radiant dark blue sapphire with gentle smile and

hands giving blessing surrounded by a golden hue. He is camouflaged by the brahman the

spiritual substratum pervading all existence and which emanates an impenetrable dazzling light

throughout all creation which effectively covers His all pervading form. It is for this reason that

He is also propitiates as avyaktam or immutable and aksaram or unmanifest because He cannot

be perceived by material vision.

Now begins the summation.

Hari OM! Here is explained the means of achieving spiritual practice.

The immutable, unmanifest known as the brahman although without form by the will of the

Supreme Lord arises from His sakti or spiritual, feminine potency known as Sri or Laksmi. For

her propitiation an aspirant must leave home and for being initiated in tattva or knowledge about

her one must approach and accept a spiritual master in her line. Whomsoever learns to propitiate

her attains moksa. Thus the objective of both the aspirant and the guru are fulfilled. Those who

propitiate Sri Laksmi, the consort of the Supreme Lord is His sakti which controls the material

existence and is also known as Ambika, Agrya, Aupala, Hri and Sivdya are granted moksa, If Sri

Page 19 of 35

Laksm is pleased then the Supreme Lord becomes pleased also and if she is not pleased then the

Supreme Lord remains unpleased as well.

The Brahmanda Prurana states: Sri Laksmi is known as avyaktam or unmanifest because prakriti

or the material substratum underlying physical existence arises from her. She is also known as

aksaram or immutable, the Supreme consciousness, the primal source, the refuge for all and the

abiding one; but the Supreme Lord who empowers her is verily superior to her. So such

propitiation to the avaktam is synonymous with propitiation to Sri Laksmi and the Supreme

Lord. This has been asked by Arjuna for clarification of which path is more meritorious for

attaining moksa. That which is abiding within is known as the immutable and never changing.

This is clearly determined by such statements in the Vedic scriptures such as: That which who

abides within, eternally, unlimited, all pervading, etc. These things clearly refer to the unmanifest

consciousness. Otherwise such distinct queries such as who is to be propitiated and the method

of propitiating Him and between the two which is superior would not have been asked. Those

who consider propitiation to the abstract, indistinct, impersonal and imperishable brahman to be

superior to direct loving devotion unto the Supreme Lord are verily deluded and far away from

the actual tattva or conclusive truth.

Sri Vaisnava Sampradaya:

Ramanuja's Commentary

In the previous chapter the Supreme Lord Krishna, the possessor of all divine

attributes as well as countless exalted qualities such as an ocean of mercy,

compassion, affability, omniscience etc. and the source of all avatars or incarnations

and expansions, being the ultimate object of worship to all who aspire for the path of

bhakti or exclusive loving devotion unto the Supreme Lord Krishna; revealed His unlimited

sovereign power of universal dominion in the form of His visvarupa or divine universal form

after being requested by His devotee Arjuna. It has also been established that uninterrupted

profound, sublime bhakti alone without cessation is the only possible way to realise the Supreme

Lord in His ultimate nature and experience communion with Him. Now in this chapter the

following three realities will be examined.

1) The inherent superiority of an aspirant performing bhakti involving meditation directly upon

the Supreme Lord Himself as compared to meditation upon the atma or the eternal soul which

only leads to atma tattva or realisation of the soul in order to attain the ultimate goal of all

existence. This superiority of bhakti is measured in terms of absolute fulfilment of the ultimate

goal and in the sublime felicity and bliss of performance. Bhakti or love of God is considered the

fifth purusharthas above the other four ambitions of humans beings which are:

i) Dharma or righteousness which consists of two parts first being the regular

performance of Vedic activities and the second being performing actions which benefit

all living entities such as freely providing fresh water and salt to all and protecting

against all demoniac influences whenever they appear.

Ramanuja

Page 20 of 35

ii) Artha or the righteous acquirement of wealth according to the Vedic scriptures without

usury or deception.

iii) Kama or enjoyment and pleasure in the material existence following the Vedic

scriptures without perversion or degradation.

iv) Moksa or liberation from material existence by atma tattva or liberation from material

existence by bhakti realising the Supreme Lord direct. It should be noted that atma tattva

is automatically an inherent part of bhakti and thus those blessed living entities who

perform bhakti to the Supreme Lord Krishna or any of His authorised avatars do not have

to make any separate or special effort to achieve this.

2) The method of realising the Supreme Lord will be given in verse two.

3) The aksaram or abstract, impersonal unmanifest path examined in verses 3,4,5 is applicable

for those who are inept and unqualified. This ineptitude and lack of qualification is due to the

absence of humbly approaching a spiritual master from one of the four authorised Vaishnava

sampradaya's or empowerd lines of disciplic succession and after being accepted by him and

initiated being taught the fundamentals of bhakti.

The superiority of bhakti or exclusive loving devotion to the Supreme Lord Krishna is made

manifest by the superiority of He, Himself being the object of such loving devotion. This maxim

of superiority was briefly stated by Lord Krishna in chapter six verse 47 where He states : Those

with firm faith in the Vedic scriptures describing super-excellent devotion to Him and with

hearts full of love dedicate all their actions to Him are yuktatamah the most superior of all.

The words satata-yuktah meaning always engaged denotes ever devout towards the Supreme

Lord being ever intent on communion with Him which is continuing the sentiments of the last

verse in chapter 11. The words tvaam paryupasate means direct worship of Lord Krishna and

refers to deeming the Supreme Lord as the complete fulfilment of one's every ambition and

desire. The Supreme Lord, the perfect, infallible one, the Sovereign Lord of all creation and the

refuge of all cosmic glories, possessing unlimited attributes of exalted qualities such as divinity,

omniscience, compassion, omnipotence, etc. Such ones are thy eternal adorers and always your

beloved.

Those other votaries are the worshippers of the abstract, impersonal, avyaktam or unmanifest and

imperceptible, which is aksaram or imperishable. Such also reflect and contemplate upon the

nature of the pratyagatma or the individual soul which is imperishable also as well as being

unmanifest in as much as it is indiscernible by the mind and imperceptible to any of the senses

such as the eye or ear, etc.

Of these two classes of aspirants which one is superior and most suitable for performing yoga or

the science of the individual consciousness attaining communion with the ultimate

consciousness. Inferring which one would achieve their respective goals most expediently. In

verse seven Lord Krishna gives the definitive reply in answer to this query by succinctly

revealing the most expeditious way to attain the ultimate goal.

Page 21 of 35

Kumara Vaisnava Sampradaya:

Kesava Kasmiri's Commentary

In the last verse of chapter 11 the prerequisite method of attaining the Supreme Lord

Krishna is revealed as bhakti or exclusive loving devotion. In verse 20 of the eighth

chapter Lord Krishna refers to the innermost self the atma or eternal soul which is

avyaktah or unmanifest and imperceptible to eyes and other senses and any external

means of proof except by the Vedic scriptures. This avyaktah is of a superior nature far beyond

the aksaram or indestructible brahman or spiritual substratum pervading all existence.

Continuing in verse 21 of chapter eight Lord Krishna states that the Vedic scriptures proclaim

the brahman to be paramam gatim meaning the supreme destination.

Thus what can gained by achieving either of the two goals and which is more appropriate is what

is being asked. Of the two ways described in chapter 8 and chapter 11 which is better? Which is

the most easily achieved? What practitioners of which path are the best? With a desire to

understand these things Arjuna requests Lord Krishna for clarification. The Supreme Lord's

devotees have their minds constantly fixed on Him. They adore His form, pastimes, attributes

and qualities such as omniscience, omnipotence, infinite prowess, etc. Then there are those who

adore as the supreme destination the abstract, impersonal, unmanifest brahman which cannot be

perceived by anything material such as the mind and senses. Which of the two practitioners

following different paths are the most elevated in yoga or the science of the individual

consciousness attaining communion with the ultimate consciousness? They are called the most

elevated because they are yoga-vittamah meaning the best knowers of yoga and because they

know the best means for attaining the Supreme Lord they have achieved moksa or liberation

from samsara or the perpetual cycle of birth and death.

Rudra Vaisnava Sampradaya:

Sridhara Swami's Commentary

The twelfth chapter conclusively determines which of the following two paths is

superior. The worship of the abstract impersonal and imperishable brahman which is

the spritual substratum pervading all existence or personal devotion to the Supreme

Lord Krishna in His original, two armed form with personality, qualities and

attributes. At the conclusion of chapter eleven Lord Krishna declared that one who performs all

actions dedicated to Him and has only Him as the ultimate goal being exclusively devoted to

Him attains Him. In various verses such as chapter 9, verse 31 Lord Krishna has ordered Arjuna

with kaunteya pratijanihi na me bhaktah pranasyati which means declare it boldly that My

devotee is never vanquished. This shows the inherent superiority of the devotees of Lord

Krishna. Similarly the superiority of one who is devoted to knowledge has been given in chapter

7, verse 17 with tesam jnani nitya-yukty eka-bhaktir meaning one in knowledge of exclusive

loving devotion is always in communion with Him. Such men of knowledge excel all others.

Thus although both paths are exemplary Arjuna is requesting to know which of the two paths is

superior being better suited for yoga or the science of the individual consciousness attaining

communion with the ultimate consciousness.

Nimbaditya

Visnuswami

Page 22 of 35

Dear All:

Thus far, we have only discussed the significance of the question posed by Arjuna

in verse 1 of chapter 12. It is a very profound question and that we must all strive

to understand fully. Arjuna wants to know who are the yogavittamahaa, i.e., who

represent the best among all the devotees?

But, as also emphasized, this is not an open-ended question, it is a very specific

one in that the question is “tesham ke yogavittamaahaa” which means, “Among

these who is the best?” In other words, Arjuna has a conception of different types

of devotees who are engaged in Him in different ways. He lists them: those who

are attached to the “aksharam and avyaktam”, those who are engaged in the

contemplation of the immutable, imperishable, and the unmanifest (the Advaita

tradition of Aham Brahmaasi, for example, or the impersonal Brahman as noted by

Srila Prabhupada in his purport, click here http://www.asitis.com/12/1.html) and

those who worship Him as described in the earlier chapters by Krishna Himself

(evam satatayuktaah).

As noted by Prabhupada, Arjuna also seems to be stating his own preference – the

personal form of worshipping Krishna as opposed to the impersonal tradition.

Which is the best way? What is the point of wasting time with other methods of

worship, if one is superior? (see last paragraph of Prabhupada’s purport for 12.1)

Imagine for a moment Einstein’s famous equation E = mc2 which we are familiar

with, whether or not we know how Einstein derived it. We have three important

concepts here. First is energy E, the second is mass m and the third is the speed of

light c. The equation E = mc2 is called the mass-energy equivalence equation.

Einstein’s equation says that energy E and mass m are equivalent and simply

different manifestations of the same (??? What is that???). When Einstein first

conceived this equation in 1905, when he developed the theory of relativity, it was

merely an idea. More than a hundred years later now, we know that mass can

indeed be converted into energy. We see this in a nuclear reactor (where the energy

is then converted into a useful form like electricity), or when a nuclear bomb is

exploded (when the energy is used in a destructive mode, like the bombs exploded

over Hiroshima and Nagasaki in August 1945, these events were commemorated

Page 23 of 35

just about a week ago). Or, sometimes energy can be converted into mass. This too

has been observed in controlled experiments and it is also central to the search for

the Higgs boson that is now engaging the attention of even the non-physicists. In

such experiments highly energetic protons (the nucleus of the hydrogen atom) are

smashed against a target. The energy released in this process reappears as “mass”.

The scientists were looking for the appearance of the particle called the Higgs

boson, at least in some of these “smashing energy” experiments.

What is energy E? What is mass m? What is the one reality that transcends both E

and m and why the speed of light c in this relation? These are all questions we can

contemplate on and seek answers if one wants to become a great physicist.

Now, the question here is how to become the best of devotees. Like the E = mc2

equivalence, Arjuna is seeking a clarification about the “equivalence” of different

modes of worship and attachment to different types of realities.

Krishna provides a very clear answer to this very important question posed by

Arjuna. The remainder of this chapter can actually be divided into two parts. The

first 12 slokas which include Arjuna’s question and Krishna’s answer (remember

12 verses of chapter 12), followed by eight (8) slokas which list the qualities and

characteristics of the best of the devotees. These eight slokas are sometimes called

amrita ashtakam (the octet of nectar), which appear as if nectar is pouring out, see

the commentary by Swami Krishnannda. Translations of these slokas in Hindi are

available and can be sung melodiously, click on the links given below.

http://www.swami-krishnananda.org/bgita/bgita_36.html and

http://www.swami-krishnananda.org/bgita/bgita_37.html

We will continue this discussion in the next email. This is preparation to receive

Krishna’s categorical answer, given in verses 12.2 to 12.8.

Notice also that I have purposely “set up” a question here that goes beyond

physics. I had mentioned earlier, “Einstein’s equation says that energy E and mass

m are equivalent and simply different manifestations of the same (??? What is

that???).” Are E and m equivalent and manifestations of the same? Same what? Is

there something that transcends both E and m? Whether or not physicists seek to

Page 24 of 35

answer this question, in our study of the Gita we certainly have seek a similar

answer. Evam, askharam, avyaktam and what is beyond all this that makes one the

best, the most perfect, devotee. While the first 12 verses of chapter 12 provide an

answer to the question posed by Arjuna, the last eight (8) verses, the

amritaashtakam, take us beyond this answer to what makes on the perfect devotee,

the best devotee.

Who is the best devotee? What makes one the perfect devotee?

Krishna describes this devotee in verses 12.13 to 12.20 and says over and over

again in verses 12.14, 12.15, 12.16, 12.17, 12.19, and 12.20 (in six out of eight

verses), “sa may priyahaa”, which means “such a person is very dear to me”. Who

is that person who is very dear to Him? That is what makes one the best devotee,

the most perfect devote. Are you dear to Krishna?

I am dear to Krishna? Does Krishna love me? What can I do so that Krishna says,

“He is dear to me, She is very dear to me”?

This goes even beyond the ‘evam’, and ‘aksharam’ and ‘avyaktam’ that Arjuna

was concerned about when he poses his question.

Very sincerely

V. Laxmanan

August 14, 2012

Original 1972

Bhagavad-gita www.AsItIs.com

....

Page 25 of 35

Chapter 12. Devotional Service

TEXT 1

arjuna uvaca

evam satata-yukta ye

bhaktas tvam paryupasate

ye capy aksaram avyaktam

tesam ke yoga-vittamah

SYNONYMS

arjunah uvaca--Arjuna said; evam--thus; satata--always; yuktah--

engaged; ye--those; bhaktah--devotees; tvam--unto You; paryupasate--

properly worship; ye--those; ca--also; api--again; aksaram--beyond the

senses; avyaktam--unmanifested; tesam--of them; ke--who; yoga-vit-

tamah--the most perfect.

TRANSLATION

Arjuna inquired: Which is considered to be more perfect, those who are properly

engaged in Your devotional service, or those who worship the impersonal Brahman, the

unmanifested?

PURPORT

Krsna has now explained about the personal, the impersonal and the universal and has

described all kinds of devotees and yogis. Generally, the transcendentalists can be divided into

two classes. One is the impersonalist, and the other is the personalist. The personalist devotee

engages himself with all energy in the service of the Supreme Lord. The impersonalist engages

himself not directly in the service of Krsna but in meditation on the impersonal Brahman, the

unmanifested.

We find in this chapter that of the different processes for realization of the Absolute Truth,

bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the

Supreme Personality of Godhead, then he must take to devotional service.

Those who worship the Supreme Lord directly by devotional service are called personalists.

Those who engage themselves in meditation on the impersonal Brahman are called

impersonalists. Arjuna is here questioning which position is better. There are different ways to

realize the Absolute Truth, but Krsna indicates in this chapter that bhakti-yoga, or devotional

service to Him, is highest of all. It is the most direct, and it is the easiest means for association

with the Godhead.

Page 26 of 35

In the Second Chapter the Lord explains that a living entity is not the material body but is a

spiritual spark, a part of the Absolute Truth. In the Seventh Chapter He speaks of the living

entity as part and parcel of the supreme whole and recommends that he transfer his attention

fully to the whole. In the Eighth Chapter it is stated that whoever thinks of Krsna at the moment

of death is at once transferred to the spiritual sky, Krsna's abode. And at the end of the Sixth

Chapter the Lord says that out of all the yogis, he who thinks of Krsna within himself is

considered to be the most perfect. So throughout the Gita personal devotion to Krsna is

recommended as the highest form of spiritual realization. Yet there are those who are still

attracted to Krsna's impersonal brahmajyoti effulgence, which is the all-pervasive aspect of the

Absolute Truth and which is unmanifest and beyond the reach of the senses. Arjuna would like

to know which of these two types of transcendentalists is more perfect in knowledge. In other

words, he is clarifying his own position because he is attached to the personal form of Krsna. He

is not attached to the impersonal Brahman. He wants to know whether his position is secure. The

impersonal manifestation, either in this material world or in the spiritual world of the Supreme

Lord, is a problem for meditation. Actually one cannot perfectly conceive of the impersonal

feature of the Absolute Truth. Therefore Arjuna wants to say, "What is the use of such a waste of

time?" Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of

Krsna is best because he could thus understand all other forms at the same time and there was no

disturbance to his love for Krsna. This important question asked of Krsna by Arjuna will clarify

the distinction between the impersonal and personal conceptions of the Absolute Truth.

Commentary on the Bhagavadgita

by Swami Krishnananda

http://www.swami-krishnananda.org/bgita/bgita_36.html

Discourse 36: The Twelfth Chapter Begins – The Best of Yogins

“Are You the Supreme Person? Sometimes You refer to Yourself as Parama-purusha – Supreme

Person. Sometimes You say that You are indestructible, transcendent, and impossible even to

conceive. In what way are we to worship You, O Lord? There are people who adore You as the

Supreme Mahapurusha, Purushottama. With immense devotion they sing of You, they dance in

ecstasy by taking Your name, they adore You day-in and day-out, and glorify You in all ways;

but there are others who are unified in their being with Your indestructible Super Being.

Between these two great souls, whom do You regard as the best of yogins?”

Sri bhagavan uvacha: The Lord gives a reply.

Mayy avesya mano ye mam nitya-yukta upasate, sraddhaya parayopetas te me yuktatama matah

(12.2). Ye tv aksharam anirdesyam avyaktam paryupasate, sarvatra-gam achintyam cha

kutastham achalam dhruvam (12.3).

Page 27 of 35

Samniyamyendriya-gramam sarvatra sama-buddhayah, te prapnuvanti mam eva sarva-bhuta-

hite ratah (12.4). Klesho’dhikaras tesham avyaktasakta-chetasam, avyakta hi gatir duhkham

dehavadbhir avapyate (12.5). Ye tu sarvani karmani mayi sannyasya matparah, ananyenaiva

yogena mam dhyayanta upasate (12.6). Tesham aham samuddharta mrtyu-samsara-sagarat,

bhavami na chirat partha may avesita-chetasam (12.7).

The reply is here in six verses. “I consider those people very near to Me and really united with

Me whose mind is fixed on Me, who worship Me, ever considering Me as their highest beloved,

who have faith in Me only, and centre their faith in nothing else. I certainly consider them as

united with Me because their mind is wholly centred in Me in their utter devotion. But there are

others who also are united with Me in a different way.”

The distinction drawn here is between those devotees who worship the Supreme Being as the

Parama Purushottama and those who are devoted to the Universal Inclusiveness, outside which

even they do not exist. We may call these two ways of approach as bhakti and jnana, if we like;

but the jnana referred to here is actually a kind of bhakti in the highest sense. It is called para

bhakti, which is the same as jnana.

Summary of chapter 12 in Gitaartha Sangraha

(by Yamunaacarya, also known as Alavandar, the

predecessor and guru for Ramanujaacarya)

The Gitaartha sangraha is a short composition with a brief summary of each

chapter of the Bhagavad Gita, composed by Yamumacaarya who preceeded

Ramanujaacaarya. The relevant sloka for chapter 12 is given below, see

http://www.prapatti.com/slokas/sanskrit/giitaarthasangraha.pdf These slokas along

with Swami Desikan’s Tamil composition with the same title are highlighted by

Sriman Anbil Ramaswamy, a leading Vaishnavite scholar of the SriVaishnavite

tradition, in “Thus Spake the Divine Chaffeur, Pearls of Wisdom from Srimad

Bhagavad Gita” Published by Sri Ranga Sri, 1646, Omara Lane, Symnra, GA

30082, USA. Copies can be had by contacting the author ramanbil@hotmail.com;

Tel: (770) 434-9596 or (770) 876-9188 (mobile) and FAX: (770) 234-5818

Bhakteh shraishTyam upaayoktih ashaktasya aatma-nishTataa l

Tatprakaaraastviti preetih bhakteh dwaadasha ucyate ll 16 ll

l

ll १६ ll

Page 28 of 35

Page 29 of 35

Complete works of Adi Sankara.

The Gita Bhashyams are vols. 11 and 12.

http://hinduebooks.blogspot.com/2010/08/works-of-sri-sankaracharya-

sanskrit-20.html The original Sanskrit commentaries may be found here.

http://egurukula.wordpress.com/philosophy-bhagavad-gita-course-code-aip-

2/adi-sankaras-gita-bhashya-online/ English transliteration of the original

Sanskrit commentaries by Adi Sankara and Ramanuja, see for 12.1 below.

atha bhakti-yogo näma dvädaço’dhyäyaù

(çré-rämänujäcärya-päda-kåta-bhäñyam)

bhakti-yoga-niñöhänäà präpya-bhütasya parasya brahmaëo bhagavato näräyaëasya

niraìkuçaiçvaryaà säkñät-kartu-kämäyärjunäyänavadhikätiçaya-käruëyaudärya-çélyädi-

guëa-sägareëa satya-saìkalpena bhagavatä svaiçvaryaà yathävad avasthitaà darçitam |

uktaà ca tattvato bhagavaj-jïäna-darçana-präpténäm aikäntikätyantika-bhagavad-bhakty-

eka-labhyatvam | anantaram ätma-präpti-sädhana-bhütäd ätmopäsanäd bhakti-rüpasya

bhagavad-upäsanasya sva-sädhya-niñpädane çaighryät sukhopädänatväc ca çraiñöhyaà

bhagavad-upäsanopäyaç ca tad-açaktasyäkñara-niñöhatä tad-apekñitäç cocyante |

bhagavad-upäsanasya präpya-bhütopäsya-çraiñöhyät | çraiñöhyaà tu –

yoginäm api sarveñäà mad-gatenäntarätmanä |

çraddhävän bhajate yo mäà sa me yuktatamo mataù || [Gétä 6.47] ity atroktam |

evaà satata-yuktä ye bhaktäs tväà paryupäsate |

ye cäpy akñaram avyaktaà teñäà ke yoga-vittamäù ||1||

evaà mat-karma-kåt [11.55] ity-ädinöktena prakäreëa satata-yuktä bhagavantaà tväm eva paraà präpyaà manvänä ye bhaktäs tväà sakala-vibhüti-yuktam anavadhikätiçaya-saundarya-sauçélya-särvajïya-satya-saàkalpatvädy-ananta-guëa-sägaraà paripürëam upäsate, ye cäpy akñaraà pratyag-ätma-svarüpaà tad eva cävyaktaà cakñur-ädi-karaëenänabhivyakta-svarüpam upäsate, teñäm ubhayeñäà ke yoga-vittamäù ke sva-sädhyaà prati çéghra-gäminaù ity arthaù | bhavämi na cirät pärtha mayy äveçita-cetasäm [12.7] ity uttaratra yogavittama-tvaà çaighrya-viñayam iti hi vyaïjayiñyate ||12.1||

(12)

atha bhakti-yogo näma dvädaço’dhyäyaù

Page 30 of 35

(çré-çaìkaräcärya-bhagavat-päda-kåta-bhäñyam)

dvitéyädhyäya-prabhåtiñu vibhüty-anteñu adhyäyeñu paramätmano brahmaëo’kñarasya vidhvasta-

sarvopädhi-viçeñasyopäsanam uktam | sarva-yogaiçvarya-sarva-jïäna-çaktimat-sattvopädher

éçvarasya tatra copäsanaà tatra tatroktam | viçva-rüpädhyäye tv aiçvaram ädyaà samasta-jagad-

ätma-rüpaà viçva-rüpaà tvadéyaà darçitam upäsanärtham eva tvayä | tac ca darçayitvä uktavän asi

mat-karma-kåd [Gétä 11.55] ity ädi | ato’ham anayor ubhayoù pakñayor viçiñöatara-bubhutsayä

tväà påcchäméty arjuna uväca –

evaà satata-yuktä ye bhaktäs tväà paryupäsate |

ye cäpy akñaram avyaktaà teñäà ke yoga-vittamäù ||1||

evam ity atétänantara-lokena uktam arthaà parämåçati mat-karma-kåd ity ädinä | evaà satata-yuktäù, nairantaryeëa bhagavat-karmädau yathokte’rthe samähitäù santaù pravåttä ity arthaù | ye bhaktä ananya-çaraëäù santas tväà yathä-darçitaà viçva-rüpaà paryupäsate dhyäyanti | ye cänye’pi tyakta-sarveñaëäù saànyasta-sarva-karmäëo yathä-viçeñitaà brahmäkñaraà nirasta-sarvopädhitväd avyaktam akaraëa-gocaram | yad dhi karaëa-gocaraà tad vyaktam ucyate, aïjer dhätos tat-karmakatvät | idaà tv akñaraà tad-viparétam, çiñöau ca ucyamänair viçeñaëair viçiñöam, tad ye cäpi paryupäsate, teñäm ubhayeñäà madhye ke yogi-vittamäù ? ke’tiçayena yoga-vida ity arthaù |12.1||

****************************************************

Dear All:

Adi Sankaracarya’s Gita Bhashyam (commentary) precedes all the other recent

bhashyams (meaning only going back about 1300 years, some authorities give an

even earlier date for Sankara) on the Bhagavad Gita. The following sloka, a

Pauranic verse, is the VERY FIRST sloka (invocatory sloka) found in Sankara’s

Gita Bhashyam. I came across this, for the very first time, only recently after I

started writing this series of articles on chapter 12.

NarayaNah parOvyaktaat AnDam avyakta sambhavam l AnDasyaantas tvimay lokaah saptadweepa ca Medini ll

S l

ll

http://archive.org/stream/bhagavadgitawith00maharich#page/n27/mode/2up

Page 31 of 35

Such invocatory slokas are always chanted at the beginning of all major

undertakings/literary works. The Srimad Bhagavatam begins, for example, with

NarayaNam namaskrutya naram caiva NarOttamam l

Deveem Saraswateem Vyaasam tatO jayam udeerayet ll 2.2.4 ll SB

Although this sloka appears in Canto 2, chapter 2, it marks the beginning of the

narration by Soota Maharshi at NaimshaaraNya. Sootha Maharshi was present in

the audience when Shukacarya instructed Parikshit on the Srimad Bhagavatam.

Soota begins his narration with obeisances to Sriman Narayana, Nara and

Narayana (the divine rishi-incarnations of Bhagavan who appeared before the sage

MarkaNdeya, who then expressed the desire to experience Bhagavan’s Maya),

Saraswati Devi and the sage Vyasa (who composed the Srimad Bhagavatam to

sing the glories of the Lord).

It is interesting that Adi Sankara also addresses his invocatory sloka to Sriman

Narayana. Not only that, this sloka tells us that Narayana transcends the “avyakta”

that we have discussed in the recent emails regarding the question posed by Arjuna

in chapter 12, verse 1.

The following links provide the original Sanskrit texts for the bhashyams

(commentaries) written by both Adi Sankara and Ramanuja. An English translation

of Adi Sankara’s bhashyam, by Alladi Mahadeva Sastri, is also available, click

here http://archive.org/stream/bhagavadgitawith00maharich#page/n27/mode/2up

Swami Gambhirananda has also provided the translations of Adi Sankara’s Gita

bhashyam (through chapter 10), http://www.sankaracharya.org/gita_bhashya.php .

Only Alladi Mahadeva Sastri’s (hereafter AMS) translations are available, at this

time, for our study of chapter 12. It is of interest to discuss here Adi Sankara’s

views on Narayana and avyaktam and also Lord Shiva which are mentioned (by

AMS) in the introductory passages of the Gita bhashyam.

http://hinduebooks.blogspot.com/2010/08/works-of-sri-sankaracharya-

sanskrit-20.html The original Sanskrit commentaries may be found here.

Page 32 of 35

The following paras are reproduced verbatim from Mahadeva Sastri’s translation.

Narayana is beyond the Avyakta;

From the Avyakta the Mundane Egg is born;

Within the Mundane (or Cosmic) Egg verily are these worlds;

And the earth made up of the seven Dvipas.

[This is a Pauranic verse speaking of the Anataryamin, the Inner Guide and

Regulator of all souls. It is quoted here by the commentator (i.e., Adi Sankara) in

order that he may begin his important work, after the orthodox fashion, with the

contemplation of his favorite God (Ishata Devata), namely Narayana, and further

with a view to shew that the Purana (archaic history), the Itihasa (ancient tradition)

and the Gita teach one and the same doctrine.

Naryana is, in the popular conception, the Creator who was brooding over the

waters just before the beginning of Creation. cf. Manu 1.10. According to a subtler

conception, Narayana is the Antaryamin, the Divine Being in whom all embodied

souls have their being. He is not a creature of the Avyakta, but far transcends it. It

is the Avyakta, the Avyakrita, Maya, the undifferentiated matter, out of which

when in apparent union with Isvara, is evolved the principle of the

Hiranyagarbha, here spoken of as AnDa, or the Mundane Egg, which is composed

of five simple rudimentary elements of matter.

An intermingling of the five rudimental elements of matter gives rise to the

principles of Viraj, of which are formed the Earth and all the other lokas or

inhabited regions – (Anandagiri). The seven Dvipas, or insular continents, are

Jambu, Plaksha, Kusa, Krauncha, Saka, Salmala, and Pushkara. For further

particulars regarding these see Wilson’s Vishnupurana Vol. 1, p 109, ff.]

Adi Sankara’s introduction mentions a lot more than the above the brief remarks

by AMS. However, it should be noted that there is no specific mention by Sankara

of the “apparent union with Isvara” in the evolution of the Mundane Egg within

which are present all the lokas and the Earth with it seven dvipas.

Very sincerely

V. Laxmanan

August 15, 2012.

Page 33 of 35

Dear All:

To continue our discussion of chapter 12, here’s a pictorial depiction of sloka 12 in

chapter 12. This is actually the concluding summary of the teachings which begin

with sloka 9, following the “klesha” sloka 5.

Shaanti, Absolute Peace, is at the very top. Shaanti is what Krishna emphasizes

repeatedly starting with chapter 2. Ashaantasya kutah sukham, He asks in chapter

2, verse 66.

Let’s look at the previous slokas of chapter 12, briefly.

Sloka 5: Getting attached to “avyaktam” is too much “klesham”, too much effort,

too much trouble, too much torture. One feels “klesham” when repeated efforts and

toils do not lead to the anticipated rewards. This implication of “klesham” should

be remembered when Krishna says attachment to “avyakatam” is too much

“klesham”.

Slokas 6 and 7: Get attached to “ME” instead and I will personally rescue you,

very very quickly.

Sloka 8: Focus your mind on Me - maiyeva mana aadhatsva, let your intellect enter

into Me - mayi buddhim niveshaya... etc.

Slokas 9: If you cannot enter your Cittam (Manas, buddhi and all in all) into Me,

then keep trying repeatedly (abhyaasam).

Sloka 10: If you are not able to practice this Abhyaasa yoga (meditation upon Me),

then be engaged in activities (only) for My sake (i.e., engage ONLY in devotional

Shaanti

(Karma phala) Tyaagam

Dhyaanam

Jnanam

Abhyaasam

Page 34 of 35

service, nothing for one’s own benefit).

Sloka 11: If that is impossible (complete engagement in devotional service

ONLY), be engaged in all activities and surrender the fruits to ME.

Then, as a summary statement, comes sloka 12 which is depicted pictorially here to

convey the message of Krishna.

Yes, Abhyaasam is difficult. Better than Abhyaasam is Jnanam (acquiring

knowledge of ???, spiritual knowledge is implied).

Better than Jnanam is Dhyaanam (Meditation on Me).

Better than that is Tyaagam (surrendering all the fruits of activities that are NOT

devotional service).

This is what leads to Shaanti --- lasting peace.

Then Krishna continues with the eight gems of slokas - the amruthaashtakam -

where He describes the qualities of the devotee. The concluding verse says this is

ALL that is required. He also says, Follows this EXACTLY as I have said here

(yathaa uktam).

No need to pick and choose a path, Swamins. The path has been laid very clearly

by the real Jagatguru --- KrishNam vande Jagatgurum.

Of course, Krishna does not insist. He always uses “Ye” which means “those

who”. What does that mean?

Shaanti

(Karma phala) Tyaagam

Dhyaanam

Jnanam

Abhyaasam

Page 35 of 35

There will be those who will NOT follow what has been described. That is their

choice but it is too much “klesham”. Those who want the path of “klesham” are

free to choose that path. They too, Krishna says before the “klesham” sloka, will

eventually reach Him. Again, we have the choice not to go through this

“klesham”.

Also, the commentaries of Ramanujacarya and Madhvacarya may be found at the

link given here.

http://www.bhagavad-gita.org/Gita/verse-12-10.html

Very sincerely

V. Laxmanan

August 23, 2012.